my iudgement briefly concerning it viz. Whether wee may in ordinary course be infallibly perswaded touching our saluation The truth is Christians may come to it That which is sufficient y confirmed on Gods part to Christians and that whose confirmation may be sufficiently receiued on Christians part concerning that they may infallibly be assured but God hath sufficiently confirmed it as is plaine by his Word seales oath pledge c. and what God offereth or confirmeth so we by faith may receiue it for faith doth inable vs suffi iently to belieue that God reuealeth to vs Now his wil to saue vs by all the former is particularly reuealed as wee shall show further hereafter That which maketh vs vnable to haue sound ioy hearty thankefulnesse courage to proceed in a godly course that is contrary to the truth But to take away this certaine perswasion of our inheritance doth this How can I ioy in a thing which I know not whether I shall haue it or no I meane with sound and full reioycing How can I be thankefull for that which I know not whether euer I shall get it or no How can a man haue heart to proceed while he cannot know whether he is in a course right or wrong and cannot tell whether all hee doth will come to any thing yea or no To explane the truth more fully I wil open these foure points 1. What this certainety is 2. On what grounds it riseth 3. In what state the faithfull attaine it 4. That the sence of it may alter euen in those who haue attained it 1. This certainty is no other thing then the testimony of a renewed conscience which doth witnesse through the spirit that wee are in state of grace and that we shall be brought by God to life euerlasting I call it a testimony of the conscience for the conscience doth not onely show vs what we are to doe what state we should seeke to get into but it doth witnes giue iudgement about that we haue done and the state we stand in be it good or euill The conscience accuseth of sinne and witnesseth to a man that hee is in the state of damnation it doth witnesse to a man that hee is in state subiect to Gods temporary displeasure and so likewise that a man is in such state as that God will shew him fauour for the present and bring him to see his promised saluation That it is a testimony of our spirit that is our conscience renewed it is plaine Rom. 8.16 That our spirit doth witnesse it through the spirit witnessing our state vnto it is plaine in that place also The spirit of God doth witnesse with our spirit and Rom 9.2 My conscience beareth me record through the spirit for the conscience doth but speake it as an eccho that it testifieth to vs both our present estate of Grace and our inheritance with Christ it is euident there also Nay when the conscience through the ministry of the Law doth testifie to a man his state in sinne and vnder the curse it is through the spirit of bondage that it doth so testifie this being the office of Gods spirit to teach vs to know the things bestowed on vs 1 Cor. 2.12 to worke in vs not faith onely but spirituall discerning of those things which are wrought in vs and looke toward vs belieuing The conscience doth testifie this partly through faith belieuing it partly through discerning the faith loue obedience which are by Gods spirit brought forth in vs 1 Iohn 4. â—6 Wee haue knowne and beleeued the loue the Father beareth vs. I know whom I haue trusted and that hee is able to keepe my saluation committed to him vnto that day 2. Tim. 1.9 Faith may receiue what the Word doth testifie but there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day Ioh 6. â—0 that there is no condemnation to me being in Christ that he who hath begun his good worke is faithfull is constant and will finish it also that Christ is made of God not onely an author but a finisher of my faith not only a iustifier of me but a perfect redeemer that I being iustified and called shall also be glorified Neyther could Iohn with the faithfull belieue Gods loue toward them in particular if some word did not show it Neyther will the Papists say that all of them were priuiledged with singular reuelation For though no word expresly say thou Thomas belieuing shalt be saued yet that word which saith euery one belieuing shall be raised vp that word saith I beleeuing shall be raised vp Otherwise wee might aske what word saith thou Thomas shall not kill steale c. if the generall did not sufficiently containe euery particular person But it will be said How doe you know that you truly belieue To which I answer comming to that second ground by a gift of distinction or vnderstanding wee know these things wrought in vs by God and by discerning these things wee are assured touching that full saluation promised to vs. First that wee may know them then that these knowne doe further assure vs Paul did know on whom hee had belieued How could we say euery one we belieue if we might not know it Can we speak that truly wherof we can haue no certainty Thirdly when I see one or trust to any promising me this or that I know I see him and trust to him rest on him for that he hath promised Shall I by faith see Christ the Sonne and rest on him and yet know no such thing Wee may know wee haue some kinde of faith but not that wee haue the true liuely faith Ans S. Paul bids vs to try and proue our selues whether wee haue not that faith by which Christ dwelleth in our hearts which is the faith of such as are accepted with God 2 Cor. 13.5.6 Now to bid mee make search and examination for that which cannot be found out were ridiculous Our loue to God and our brethren by which we know our selues translated from death to life wee may know also St. Iohn maketh it a signe of our being translated Ergo it may be knowne Signes manifesting other things must themselues be more manifest Secondly hee that may know hee hath true faith may know a priori that hee hath loue also for loue is in true faith as the fruit in the root from which it springeth We loue God when now wee haue found that hee loueth vs first Now by faith we perceiue God to beare vs loue be reconciled for God doth offer his loue to mee belieuing Againe if I loue 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 profit yea my life often and not be able to know that I loue him Were this true when Christ asked Peter Louest thou
obtained an inheritance Now he commeth to the third blessing euen our Glorification Hauing laide downe our Iustification verse 7. and our Vocation verse 8.9.10 hee doth set downe this third before mentioned in this 11. and 12. verses We are to marke 1. The benefit 2. The foundation of it 3. The end The benefit hath reference to the 7. verse In whom we haue redemption in whom also wee haue obteyned an inheritance The old bookes reade it Wee are chosen the latter wee haue obteyned an inheritance The word signifyeth we haue beene chosen as it were by lot to an inheritance The ground showeth vs first our predestination Secondly the author of it by him who is described from the effect in which wee are to marke 1. The Action who doth worke effectually 2. The Obiect all things 3. The Manner according to the counsell of his will the end of this and all the other benefits following The words being easie wee will come to the instructions Doct. 1 First we see that being in Christ wee finde not onely righteousnesse in him but life euerlasting God doth not set vs free from sinne in Christ that by our selues wee might by workes meritorious worke out saluation but euen as sinne causeth death so his grace through Christ raigneth to life eternall Now the order in which we receiue this inheritance you may see Acts 26.18 Rom. 8. God enlightens their eyes brings them to know belieue on Christ that so they may receiue in him First remission of sins Secondly Inheritance with the Saints those whom hee hath called hee hath iustified so those whom he hath iustified hee hath glorified Sinne is a wall of partition which must be beaten downe before the light of grace and glory can shine vnto vs Now sinne being remoued from vs who are with the naturall sonne what should hinder but that wee should be heyres euen ioynt-heyres with him Being one with him wee are the seede to whom was promised vnder Canaan the inheritance of the world to come The better to vnderstand this matter of our inheritance you must know what it is in generall 2. In what order we come to receiue it That is an inheritance which I hold as the Sonne or Allie or as out of fauour I am written the heyre of this or that man so what euer we obtaine by our principall birth from Christ that is our inheritance That which we obtaine is two-fold First in this life wee receiue the first fruits the earnest of the spirit and all our blessings are giuen to vs as part of a childs part Wards while they are in their minority haue some allowance from their inheritance and Parents wil proue their children with some lesser stockes to see how they will husband them before they giue them the full estate they meane to leaue them so doth God Doct. 2 Secondly wee receiue the fulnesse in the life to come which standeth partly in Prerogatiues Secondly in the glory that shall be put vpon our persons Thirdly in the things which shall be giuen vs to possesse Some inheritances haue prerogatiues annexed as to be Lord high Steward Lord high Chamberlaine so our inheritance hath this royalty annexed Wee shall be Kings and Priests to God we shall be Iudges of the world and Angels with Christ standing by Christ as Benchers and Assistants in place of iudgement Our glory respecteth soule or body the soule shall be filled with the light of knowledge euen as the ayre vpon the comming of the Sun to it is rather light to appearance then inlightned 2. Our loue shall as a flame rise vp to God When the water which runneth in many channels is brought into one it maketh a little Sea When all our selfe-love loue of wife children earthly things yea of sinfull lusts is turned all into the loue of God then doubtlesse great and glorious shall be our loue 3. Our ioy breaking forth in praise who is able to vtter when here it is vnspeakeable sometime and glorious The glory of the body shall be such that it shall shine as the Sunne in the firmament both from the glory about it the glorious spirit within it as a Lanterne shineth from the Candle within it For the things we shall possesse they are in a word all things the world to come the new heauens and the new earth and the creature being a little thing we shall possesse God himselfe in Christ as our husband and all-sufficient portion Vse For the Vse first wee see that heauen commeth to vs freely did we deserue it and in effect pay for it it were purchase not inheritance but it is not said simply an inheritance but such an one as is assigned vs by lot for this word seemeth to respect that diuision of Canaan to the twelue Tribes whose seuerall seates were by lot designed Now if our inheritance commeth by lot then it is not our owne industry but the Diuine disposition which worketh all in all in it This should cause vs to reioyce O if men haue small things befall them in earth their hearts are soone raysed to reioyce in them yea in the vaine pleasures of this life how are the hearts of men filled with gladnesse who yet hang downe the head all amort while these things are piped Ah alas there are too many who taste their pottage like Esau better then their birth-right O let vs be ashamed that in these outward toyes which are but like the shaking of a childes rattle that in these our hearts should be tickled and with the matter of their free-hold in heauen should not be mooued This should make vs reioyce when wee are made heauy with diuers temptations 1 Pet. 1. so they did in those Apostolique times but the hidden light of this starre is not so discerned by vs who liue in this day of outward prosperity Vse 3 This should stirre vs vp to affect these things and be desirous of them the creature groaneth in kinde waiting when this our inheritance shall 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 Children are so affected to their earthly inheritances that they sometime practise against their owne parents affecting ouer-timely possession Great purchasers if they make a purchase in the remotest parts are not well till they haue seene it so should we be affected toward our inheritance Why hath God giuen vs the first fruits euen as the Spies did bring to the Israelites some of the fruits of Canaan to make them long after it and desire to be possessed of so good a land so doth the Lord giue vs to the like end the first fruits of the spirit to make vs desire and long after the fulnesse thereof Vse Finally see the feare we are to walke with vpon this consideration Hebr. 12. The greater things we expect from any the more must be our obseruancy toward them endeuor in al things to
an infant as it is now in a man growne so it is that the inward light of the minde by an addition of wisedome and knowledge taketh increase The third thing we haue still neede of is that God should shine vnto vs with a light of reuelation in his word for as the bodily eye cannot be inlightned to see till it hath outward light afforded so it is with the soule and the eye thereof But of this before is spoken The fourth thing is a direction and application of the eie of our mind to behold things that are spirituall If the naturall man all his faculties moue in God much more the spirituall Prou. 20.12 God is said to make the eye seeing and the eare hearing that is not onely to create them but gouerne and apply them to that they do otherwise we might be like to Hagar not seeing that which was before our eyes Euen as it is not the eye so much that seeth as the soule in and by the eye whence it is that if the minde be abstracted in some serious thought men see not that which is before them So it is not so much the eye of our vnderstanding as the spirit of Christ which is the soule of all the body mysticke which doth cause sight in vs. We doe euery thing but secondarily and instrumentally it being God who giueth principally both to will and to doe and all these are here to be conceiued because the end which the Apostle doth aime at cannot be attained without them Vse 1 To comfort weake ones who know but any thing if it be in truth so as it maketh them endeauour more conscionably to obey Hadst thou long beene without sight shouldst thou but be able to discerne thy hand held iust before thine eyes it would glad thee because it is a token of fight now comming on thee so this little sight when the heart is conscionably affected is a pledge of more returning to vs who are darkenesse it selfe quite deuoide of sauing knowledge by nature Vse 2 This must make vs still follow God and vse all meanes to be further inlightned Were our eyes sore and the sight of them not perished but depraued onely or diminished what would wee not doe to get helpe yea wee would abide strong smarting waters but we would mend this defect in them how much more should we seeke to amend all defects in the eyes of our vnderstandings Obserue secondly from hence that he doth pray that they might know their hope the matter of their inheritance that euen true beleeuers know not at first in any measure those hopes which are kept in heauen for them Naturally we know nothing of the hope to come When God doth now regenerate to these hopes we doe know them in some measure but nothing as we ought and may come to know them if we be not wanting to our selues Euen as earthly heires in their minority through want of earthly wisedome they know in generall that they haue inheritances where they lye but they doe not particularly and exactly know the seuerall Lordships which belong to them the worth of them c. yet the neerer they come to age the more they winde out such particulars so it is with vs Wee doe at first know things very confusedly and the neerer wee grow to our saluation the more wee come into the vnderstanding of these things Now the reason why these hopes are not so knowne is partly in the excellency of them and the glorious light which is in them if the Law hath his wonders in it Psal 119.18 what a wonderfull thing is this which is the vpshot of all the Gospell Againe the weake sight we see of yonglings in christianitie is not proportioned and fitted as yet to so high an obiect as this is Bring the light of a candle neere to the naturall babe and it cannot endure to looke vp against it Thirdly euen as children are so taken vp with their childish common-wealth that they cannot bend themselues to the more serious consideration of more important matters so beleeuers are a great while so carnally affected that they cannot set themselues to purpose about this contemplation Fourthly and lastly as Heires in earth want not crafty companions about them who will keepe them from knowing the worth of things which belong to them so the Diuell doth labour nothing more then to keepe vs hood-winked this way Vse 1 The Vse is first to rebuke such who will not seeke to haue further knowledge of their excellent hopes kept from them in the heauens Men will prie into all their hopes and possibilities in earth yea if it be a thing which in reuersion may doe good happily to some of their children they will make account of it they will know these things too well till they are proud count them as fooles who know them not and yet neuer seeke to know their free-hold in heauen Vse 2 In the second place this must stirre vs vp to seeke after those hopes to get the knowledge of the things kept for vs These are not like earthly hopes they make their eyes fall out who waite on them and sometime neuer come neere them such were Absolons and Adoniahs hopes sometime they are gotten but proue no blessing it being with them as it was with the Quailes which were giuen Israel 2 Thes 2. Tit. 2. 1 Pet. 1. But what if they be gotten and possessed in death they perish for death diuorceth a man from all these earthly things he enioyeth But these hopes will not let vs be ashamed these are good and blessed hopes yea life it selfe a liuing hope till we know this hope we haue in heauen we cannot be heauenly minded for where a man hath hope thither his soule will looke out and be more there then where he is bodily present This is it which maketh vs purge our selues Men that hope to stand before Princes will refine their behauiours and furnish themselues with all kinde of complement This knowledge of our hope is the spurre of action men worke cheerefully when they know an ample reward abideth them It is a ground of all patience sweete in hope maketh that which is sower for the present goe down more sweetly Doct. 3 Obserue thirdly Hope of his calling That there is no grounded hope but onely of such things as God hath called vs to obtaine We could not haue hope of saluation Gods kingdome life eternall had not God called vs hereunto 1 Thes 1.12 He hath called vs to his kingdome and glory 2 Thes 2.14 He hath called vs to obtaine life ergo Col. 1. it is said that the Colossians now had a hope laid vp in heauen when they had heard the word of truth euen the Gospell of saluation As no man can hope to stand before a mortall Prince in place of dignity and office till the King doe call him thereunto so none can groundedly looke to be in glorious condition in Gods kingdome
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 haue receiued them 3. There must be an endeauouring of requiting Gods loue by answering his benefits with thankefull duty by walking worthy of them What shall I repay the Lord for all his benefits vpon me Thus wee count him vnthankfull who doth not bend himselfe to requite loue with the like so farre as ability reacheth Now for meanes disposing vs this way we must labour first to know and keepe in remembrance Gods benefits that which is forgotten is not knowne for the present nothing vnknowne affecteth or moueth the will A danger vnknowne maketh vs not afraid a benefit vnknowne maketh vs 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 Secondly 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 but 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 vs are not regarded Let vs therfore the rather practise this second rule for the neglect of it maketh vs want our comfort while we possesse things for who can take ioy in that he esteemeth not and it maketh vs haue double griefe when now they are remoued for then the conscience of our carelesnesse doth bite and sting vs. A 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 euery thing well tasted So this pouerty of spirit maketh the least blessing seeme great toward vs. 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 vs 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 giue them a thousand thankes we professe our selues at their commands Out alas that being thus one to another wee should offer God such measure as we doe But this exceedeth all the rest that because God doth constantly continue to vs benefits that therefore we should slacken our thankfull duty If one giue vs 20. pound one time onely we thanke him but to giue it vs yearely for twenty yeares together this is farre more thanks-worthy to giue it vs as an inheritance for euer this is most of all obliging vs Thus it is with Gods benefits which hee constantly leaseth out to vs and maketh them as it were a free-hold with vs. We for these euen in this consideration should most extoll him Vse 2 Let vs in the second place stirre our selues vp to be thankefull It is Gods fine and rent euery 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 vs take heed lest for want of thankefulnesse we giue God occasion to re-enter and dispossesse vs of all good things we enioy The God and Father of our Lord Iesus Christ Doct. 2 Obserue first particularly that euery 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 vs 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 comprehend 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 loue of God louing vs and predestinating vs to supernaturall happinesse as likewise euery 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 haue 1 Pet. 1.20 this commeth heere to be conceiued I haue 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 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 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 haue God for our God Now then if we be members with Christ our head haue 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 made himselfe the God of Abraham Isaak and Iacob their forefathers how much more reason is there for vs 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 vnto vs 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 vs perished all our supernaturall happinesse stood and
God shall infallably be brought to life Now the first part of the reason thus limited is false Such whom God saueth such he doth foresee them in his Decree of electing them to saluation for this taketh away all predestination of meanes seruing to bring the Elect to life and presupposeth falsly that God cannot choose any to life whom he doth not finde or foresee as actually fitted then when he doth choose them whereas he may choose though neuer so vnfit for the end if hauing chosen vs he can make vs fit for our vnfitnesse for the present to the end doth not make vs vnfit for Gods election as for example I may choose a pen to write which neuer so faulty for the present and vnfit to write with while I know I can mend it and make it fit for this purpose I answere thirdly Euen of the decree of Election this is true if rightly taken viz. Such whom God saueth in time such he elected to saluation such now when he was in electing them this is false Such he elected to wit becomming such through his election this is true The first presupposeth in Gods fore-knowledge an antecedency of faith before the act of electing The latter a concomitancie of faith in the person chosen to saluation and that by force of Gods electing For election doth choose men as well to meanes as to the end and these decrees though diuersly named and in our conceits different yet they are one thing in God Answered 3 To the third I answere That the first part is false for it presupposeth that whatsoeuer is a cause or an antecedent to life must be an antecedent going before election to life It is not necessary that all which is required to life should be required to election vnto life Say I haue twenty pounds a yeere which I may giue to any I shall choose and that my will is none shall haue my Land but he shall pay forty shillings a yeere to the vse of certaine poore whom I shall designe hauing many good friends I choose one amongst them all who shall haue my Land paying to such poore I name forty shillings a yeere In this example his paying forty shillings yeerely is a condition on which he hath the Land not any condition mouing me to choose him before others to haue my Land So God chooseth such to saluation vpon condition they beleeue this condition belongeth not to the action of God choosing but to the terminus to life to which wee are chosen Would they proue that God doth choose to life on faith they should reason thus Vpon what condition God offereth life vpon that he chooseth But on condition of our faith he offereth to choose vs with this eternall election Ergo. But we see the second part of this reason would be euidently false for in what Gospell is it written beleeue and thou shalt be elected Lastly I answere that we cannot gather the decree of God within himselfe by promise or threatning for then wee might truely gather that God had decreed the eternall death of all man-kinde but on sinning in the forbidden tree he did threaten ergo he did decree Arminius distinction of peremptory decree and not peremptory would not helpe any thing indeede this presupposeth that the signifying will of God may not any whit differ from his secret will which he keepeth within himselfe which is a most palpable false-hood Answered 4 Such who are bound to beleeue their saluation when the decree of God is not that they should be saued such are bound to beleeue a lye I deny the consequence for the truth of my faith dependeth not on a conformity with Gods secret will within himselfe but with that which he hath reuealed vnto me While I beleeue according to that he reuealeth I cannot beleeue a lye though the thing I beleeue agree not with that which God within himselfe hath purposed To illustrate the answere Abraham did verily beleeue that he was to offer vp his Sonne without any exception for he did sustaine his faith in thinking that God could raise him from the dead not thinking God would repeale his command yet Abraham beleeued not a lye because he beleeued according to that which was reuealed vnto him But then you will say God may bid vs beleeue this or that as if it were his will when hee knoweth it not to be his will within himselfe Doubtlesse he may to proue vs as he did Abraham whether wee will addresse our selues conscionably to obey him or carelesly out of wilfulnesse disobey his commandements As the goodnesse of the creature is not in doing what God within his secret will hath appointed so the truth of the creature standeth not alwaies in beleeuing what hee within himselfe hath determined To the second part I answere that God doth not binde any directly and immediately to beleeue saluation but in a certaine order in which they cannot but beleeue them truely for hee bindeth men first to beleeue on Christ vnto saluation and then being now in Christ to beleeue that he loued them gaue himselfe for them did elect them will saue them and none can truely beleeue on Christ to saluation but infallibly beleeueth all these other Answered 5 I deny that Gods loue to life and wrath executing death may not stand together to loue so as actually by his influence to execute life cannot stand with wrath executing death to kill and quicken actually God cannot at once but to loue to life so as to choose some persons to be brought to life through certaine meanes this standeth well with wrath to death for the present and God would neuer haue giuen nor called Christ to suffer death for vs now in sinne and death had he not thus loued vs. Looke as God may bodily inflict death on him whom he so farre loueth that he meaneth to giue him life by raising him from the dead by his almighty power so is it here He may yeelde him dead to his iustice whom he so loueth to life that hee will by meanes predestinated bring them from death to life Answered 6 The consequence of the first proposition is denied If he must haue some generall before hee choose particular persons Then he hath thus I will choose these if they beleeue it is inough that we conceiue some such generall as this I will choose whom I will choose We deny the assumption with the reason of it Let them tell we when God raised Lazarus or chose Lazarus whom he would raise from the dead such a blinde man whom he would restore to light such a piece of earth which he would make into the body of Adam what generall rules he did these by rules which presuppose that things or persons thus and thus qualified should be thus and thus vsed The reason is denyed For to measure God by our scantling is foolish to imagine as it were created generall verities in his vnderstanding like as it is in our selues is fitter
shewed vs that we should be called his children 1 Iohn 3.1 Ergo life is called a gift of Gods grace Rom. 6. vlt. And that which God will do about his children in the day of iudgment is called mercy 2 Tim. 1. The Lord shew Onesiphorus mercy in that day This is to be marked against the Papists the first force of their error in the matter of merit beginning here For they grant this proposition true They make grace belonging ad actionem dei predestinantis eligentis non ad terminum electionis that God doth out of his grace predestinate vs to life but this they will not admit that God doth predestinate vs to life which shall come immediately from this grace Now to conceiue thus of predestination is to take away all the grace of predestination For to choose one out of grace to haue this or that hee shall well pay for is grace not worth God haue mercy As they say this is grace when he might haue chosen others left vs he did take vs as who should haue life purchased from his Iustice I answer here is an action of liberty to take one before another but while this is it to which I am taken viz. to haue a penny-worth for my penny there is no grace at all shewed me For when actions are defined according to the obiect about which they are conuersant if the obiect of life haue not grace in it there can be no grace in electing to it Secondly predestination should be an intermedled action partly a preparation of things God would doe out of his grace as of calling the first iustification according to the Papists partly a preparation of things God would doe out of Iustice as of our glorification Thirdly this maketh all that God doth out of grace tend to this end that his iustice may be glorious in giuing life We read the contrary that iustice shutteth all vnder sinne that grace may be glorious in all this wee reade not and it were absurd to thinke it when all his iustice doth in reprobation tend to this end that the riches of his grace may be more displayed Fourthly the life to which wee are predestinated is here included in this word Adoption it is called a gift an inheritance it is heere said to be attained through Christ Rom. 5. v. vlt. As sinne reigneth to death so doth not the righteousnesse of Christ to life But grace by Christs righteousnesse reigneth vnto life the immediate cause ergo of life is Gods grace for the immediate cause of death is sinne The Papists make life from grace remote quoad radicem not preximè immediatè and God is said to haue made Christ euery thing to vs that our whole reioycing might be in God shewing vs grace through him not that we might be able to reioyce in our selues as now reinabled to deserue from iustice throgh him this then is to be held as a principle of great moment that the life to which we are chosen and predestinated is a life immediately flowing from the grace of God For this doth shew that the iustifying righteousnesse which God doth prepare for vs must be such that God may vpon it reckon vs iust from his meere grace to the receiuing of life from his grace But heere is no place to enter the doctrine of iustification and merit the which wee shall haue fit occasion to vnfold hereafter Now followeth the manner within himselfe that is according to the good pleasure of his will The first phrase I rather reade thus because in that wee are saide to be ordained to adoption through Christ it doth intimate that we are ordained to be children to him and because he would rather haue said Who hath predestinated vs to be Sonnes through Christ to himselfe then to adoption through Christ to himselfe but it skilleth not how we take it seeing the latter words doth sufficiently ground the instruction to be gathered Doct. Obserue that God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end If God doe choose and predestinate vs to life because that hee doth foresee that we will so vse his grace as to perseuer in beliefe by meanes of it then must hee call vs rather then others because he doth foresee that wee will vse his grace offered well and concur with it in manner forenamed For so farre as foreseene considerations moue mee to take any to the end of life so farre they moue to intend and execute the meanes which must bring to life But the Papists themselues in this are sound who hold that therefore God doth freely ordaine vs to the end and that he doth therefore freely call and iustifie vs hitherto they grant grace euen in the execution of Gods predestination and it may be proued by Scriptures For in calling two things may be marked 1. The sending his word 2. The working with it by his spirit now he doth both these out of his free pleasure For the word hee doth send it to those whom he doth see will lesse profit by it then others If the things done in thee had beene done in Tyrus and Sidon they would at least haue humbled themselues in Niniuie like repentance Ezech. 3. I send thee not to a people of a strange tongue they would heare thee but these will not heare thee Now he teacheth inwardly no lesse freely Luke 10.2 Father I confesse thou reuealest these things to babes and hidest them from wise ones euen according to thy good pleasure Therefore Paul saith 2 Tim. 2.9 Hee hath called vs with a holy calling according to his purpose and grace Now if God doe call vs to saluation without any thing fore-seene in vs it cannot be but that hee did ordaine vs to saluation without fore-seeing any thing which might moue him vnto it this is taught Rom. 9. that the purpose of God is according to election that is free depending on him onely who calleth vs to glory not on any thing in vs called The reason why God sheweth mercy or hardeneth that is denieth mercy is his meere will That as the Potter hath nothing but his pleasure mouing him to appoint or make of the same lumpe vessels to so diuers ends no more hath God And here it shall not be amisse to cleare that Scripture from some misconstructions which haue beene made obscuring the true meaning of it to some vnderstandings Rom. 9. Vers 11. cleared from false constructions Some make the purpose of God verse 11. to note out such a purpose by which God determineth to choose out to life such whom he doth fore-see will seeke it by constant faith in his promises reiecting others from life who seeke saluation by their owne righteousnesse in the workes of the Law This construction floweth from a former errour viz. that the Apostle in this passage of Scripture from the sixt verse downeward doth speake of the
stirre vs vp that wee may indeauour to know the properties of God and view as we may the reflection which wee haue in his word and workes of so infinite glory How dull of heart are we that wee no more seeke to haue the eyes of our mindes wiped that we may get some glympse of it We will runne after glorious sights on earth and are much affected with them to see the glory of Kings especially when their royall estates haue annexed princelike wisedome it maketh that befall men which did once happen to the Queene of Sheba There is no spirit remaining in them they are ouercome with it But how would this delight vs did we in any measure discerne it What shall be our glory in heauen our blessednesse but to enioy the continuall view of this glory this most blessed vision By meditation and contemplation to fixe the eye of our soules on this glory will transforme vs into the likenesse of it All the glory of this world is but like the shine of rotten wood which seemeth bright for the night season but is nothing as we see by day but rottennesse it selfe Wherefore let it not bewitch vs but let vs all seeke to God to take away the vaile off our hearts to the end that we may yet as in a mirrour or glasse get some sight of this most rich glory Rom. 9. This grace of his which hath beene alwaies towards vs. Obserue fourthly Wherewith he hath made vs accepted That is with which grace electing and predestinating vs that it might be glorified of vs he hath now in his time done vs fauour or made vs accepted in his Christ Doct. Obserue then what grace it is which in time doth worke all good things for vs euen the same grace which before all time did purpose them to vs Gods louing vs to life doth not beginne when now we are brought home by conuersion to beleeue on him but when we were his enemies he did so loue vs that he gaue his Sonne all to death for vs Ioh. 3. Rom. 5. And when he calleth vs in time he doth it out of that grace which was giuen to vs in Christ our head before all worlds For this cause the Scripture doth not say that God beginneth to loue vs to life when we beleeue but that he giueth vs life eternall executing that to which he had loued vs neither doth the Scripture say that in Christ now sent to worke our redemption loue in God is first conceiued but that it is manifested when that sauing grace appeared Tit. 3. when the philanthropie or loue of mankinde appeared Tit. 3.5 So God doth call vs according to grace giuen vs before worlds but now made manifest 2 Tim. 1. 1 Tim. 1. yea life and immortality are said to be brought to light as things which had beene ouershadowed by the Gospell Now looke as if the Sunne hauing her light long eclypsed should after breake out it were no new light but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new getting vp of the old light which for a time was eclypsed So it is with this sunne of Gods eternall grace the interposition of sinne through the vertue of iustice did for a time keepe from vs all the gracious influence of it till at length in Christ remouing that which hindred it breaketh out piercing our hearts with the beames of it and working in vs many reall effects which it could not put forth till iustice were satisfied Euen as God knew how to loue Christ his Sonne to that glorious life to which he had chosen and yet execute the cursed death on him as our surety so he could loue vs with his eternall loue vnto that life to which he had chosen vs and yet execute on vs the cursed death when we had offended Vse 1 This first serueth to excite in vs godly ioy in vs I say who see this light risen ouer vs this loue shining vpon vs in Christ which was sometime so ouercast by sinne and death that no glimpse of it might be discerned If this bodily sunne had his light but two or three daies eclypsed O how sweet and amiable would it seeme to vs when getting the victory it should shine in manner accustomed But shall it not affect that the grace of God quite hid from vs while wee were the children of wrath lay in all kinde of darkenesse that this grace so hidden should like a spring sunne returne to vs and refresh vs Vse 2 Againe we see them confuted who will not yeelde that God loueth any sinner vnto life till he doth see his faith and repentance But the loue which destinateth to bring one to life may stand with wrath executing death and why doth hee worke in sinners repentance faith sanctification which are the meanes tending vnto life if hee may not purpose the end vnto them What shall hinder him from louing them thus farre as to purpose to them that he can iustly execute Doct. Obserue Lastly in and through whom the grace of God doth bring vs to receiue fauour and grace euen in and through his beloued The Law came by Moses but grace and truth through Iesus Christ The Angels did sing at his birth glory to God peace on earth good will to men In him God was reconciling the world God did giue this testimony of him This is my beloued in whom I am well pleased For Christ hath performed such an obedience at the commandement of grace as doth yeeld such satisfaction to Iustice that grace may iustly giue vs euery good thing yea such an obedience as doth procure from grace euery good thing for vs for Grace and Iustice kisse each other in Christ Grace freely bestowing all her gifts vnto her glory and that without any wrong nay with full contentment of reuenging iustice See the first to the Coloss what is written on those words Who hath translated vs into the kingdome of his beloued Sonne In whom wee haue redemption through his bloud euen c. verse 7 Thus wee come from that gratifying mother child-bearing grace from all eternity in God himselfe to that grace which is freely giuen to vs and hath his reall effect in vs And this is handled first in regard of the Iew who had receiued it Paul with the rest belieuing Secondly in regard of the Gentiles and in particular these Ephesians The grace toward Paul with the rest of those who were first called to faith hath two maine branches First the grace of redemption or iustification Secondly the grace of glorification beginning verse 11. reaching to the 13. Now in handling this first benefit first in this verse he doth propound in the former part of the verse expound it in the latter Secondly hee doth set downe the benefit of vocation effectuall which did goe before it and make way to it verse 8. Thirdly the meanes of their vocation vers 9.10 In his propounding the benefit first wee must marke in whom wee come to haue it
an edge vpon our thankesgiuing Least we should forget this dutie to God God hath left some trouble some remainders like the weather in ache of a wrested ioynt when now it is restored How thankefully would wee take it to be set free from the drakenesse deadnesse sensuality earthly mindednesse which we still finde as a clog and chaine to the spirits of vs If this would be so gratefull to be set free from circumstances which molest vs onely how much more is that our substanciall deliuerance from the reuenging iustice of God from the power of the diuell holding vs vnder the curse from the power of our conscience iustly condemning vs from the power of sinne commanding as King how much more is this to be extolled This mercy was not showed to the Angels creatures more excellent then our selues Should one set vs free from the state of Villenage or ransome vs from the Gallies we could not think our selues thankfull enough to them much lesse can wee euer be thankefull enough for this benefit Vse 2 It should stirre vp spirituall ioy Looke Isa 44.23 where the insensible creatures are called vpon to reioyce for the redemption of Gods people when they were redeemed from Babell the ioy did put them into an extasie they knew not whither they were a sleepe or a wake Let vs pray to God to moue the scales from our eyes and take the vaile from our hearts which will not let vs reioyce in so excellent mercy It followeth Through his bloud Obserue what it is by which wee are ransomed and redeemed euen the bloud of Christ This was it which in the bloud of all the Sacrifices was prefigured We are redeemed saith Peter not with siluer or gold but with the bloud of Christ a lambe vndefiled When any are captiue here and there we haue but two waies vsually by which we redeeme them The first is by force of armes when we powerfully rescue them the other is by course of iustice when wee send some ransome and by way of change set them free For with-draw that voluntary couenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to haue annihilated him Now it is in vaine to dispute what God might haue done by absolute power for God may out of his absolute soueraignty not haue punished Adams sinne both because it was against himselfe not others to whom he is tyed to doe iustice and especially for that the demonstration of his reuenging iustice springeth not from the necessity of his nature but from his voluntary disposition as well as the giuing life perpetuall to obedience for a certaine space performed And finally because God is able were he pleased to shew this power to turne it to his glory which mens impotency not attaining maketh them that they cannot alwaies with iustice forgiue euen that in which themselues are trespassed Yet seeing God hath determined that his iustice shall take her reuenge if by breach of couenant she be wronged hee cannot but execute punishment neither may he set vs free from the same but so as wronged iustice may receiue satisfaction Againe we know which maketh the Scripture say it was meete and necessary that Christ should be consecrated through suffering that he should suffer and so enter his glory See Luke 24.26 Heb. 2.17 Death corporall and spirituall such as is a punishment of sinne but not sinfull Desertion not in regard of vnion and sustentation but of consolation Impression of wrath death being made as seruiceable for our good and the feare of it being taken away by him who hath tasted it for vs and swallowed it vp into victory We know that he hath by way of ransome redeemed vs as being the fittest way both to deliuer vs out of his grace freely and yet to show himselfe iust in so iustifying or redeeming of vs See Rom. 3.25 For further opening this point Marke two things 1. What is vnderstood by Christ his bloud 2. How it hath set vs free from bondage By his bloudy death vpon the crosse or his bloudy and cursed death the Scripture maketh vs redeemed By his death Heb. 9.12 and by yeelding himselfe to be made a curse for vs Gal. 3.13 the commandement giuen to Christ being this That he should lay downe his life for our redemption For looke as a surety must pay in such death as the Law inflicteth on sinners such death as is ioyned with the curse As he was our surety and vndertooke to answer our sinnes the God-head did but sustaine him that he should not be swallowed vp of it as the brasen couering of the Alter did make it fit to endure that materiall fire 3. The assault of those impure spirits for the houre or time for all those powers of darkenesse was then come when this his redemptory suffering approached Christ our surety was to take vpon him our debt of death both corporall and spirituall so farre as he might neither the vnion of his person nor yet the holinesse of his nature any whit diminished The Scripture doth mention his bloud so frequently both because this circumstance is most sensible and was the body in which all the typicall bloud of sacrifices in the Law had his accomplishment And Ergo as when wee reade that Christ was flesh we must not thinke as Apollinarius that he tooke no soule so when we reade his bloud shed or bodily death wee must not thinke that he dyed not a spirituall death in soule also The fathers who denyed that he dyed in soule deny it not absolutely but after a sort viz. that he dyed not such a death in soule as did destroy the essentiall life of it like as death bodily doth the life of the body nor yet any such death as did either separate his soule from vnion with God or did imply any sinfull corruption as it did in vs whose soules are dead in sinnes and trespasses Now this death is it by meanes whereof Gods grace doth set vs free and that in most iust manner First from the guilt of sinne in as much as it doth pacifie and satisfie iustice her displeasure against sinne This obedience of that great God our Sauiour being farre more effectuall to please and satisfie then the sinne of the whole world could be to displease and prouoke iustice against vs For though it be finite in it selfe yet in the person it becommeth infinite for the value of it Hence it is that God that is God as now in his reuenging iustice is gone forth is said to smell a sauour of rest in the death of Christ and by Christs being put vnder the Law or curse of Gods reuenging iustice made manifest in the Law we are said to be redeemed from the Law or curse as by an al-sufficient ransome accepted of iustice Secondly Now this bloud or death doth free vs from the Diuell for Sathans power ouer vs was by reason of sin and the punishment due to it from the
iustice of God Col. 2. By his crosse he triumphed ouer spoiled principalities c. By death he destroyed him that had the power of executing death Thirdly this death doth obtaine the spirit to be giuen vs which doth free vs from the captiuitie of lusts and inable vs to finde liberty in actions of godlinesse Christ was put vnder the Law that we might be redeemed and receiue the spirit of God This spirit is that life of the world for which he did suffer death as the Gospell speaketh Last of all through this death we haue deliuerance from all euils so that all teares in Gods time shall be wiped from our eyes and in the meane while all our sufferings are so changed that they are not effects of Gods reuenging iustice to destroy vs but they are such things in which God doth offer himselfe as a father intending to make vs partake further by meanes of them in the quiet fruit of righteousnesse Vse 1 The Vses of this are manifold 1. It letteth vs see that loue of Christ to dye for vs when now we did practise nothing but open hostility against him Rom. 5. Vse 2 Againe we see how fitly that is spoken of this bloud that it cryeth for better things then the bloud of Abell This doth appease reuenge not prouoke it this doth call for all kinde of blessings Wherefore let vs get our consciences sprinkled with this and flye to it by faith as they were wont to the sanctuary to the hornes of the alter for this is our true refuge in euery necessitie This doth shew vs how we should esteeme of all those benefits as remission of sinne c. which are purchased by it Things bought at high price we doe esteeme of them accordingly Many will not come out of their vanity but leaue the thing as not worth the taking which Christ hath purchased with his dearest bloud Knowing that you are redeemed from your vaine conuersation not with siluer and gold but with the bloud of Christ a Lambe vndefiled Doct. Remission of sinnes out of his rich grace Whence obserue First that to haue our sinne forgiuen is to be redeemed Reconciliation Redemption Remission Iustification One thing in regard of diuers respects diuersly named or set free from all euill That which before he called Redemption is here called Remission of sinne Our naturall estate if it be considered as a spirituall bondage Christ his deliuerance is redemption but if it be considered as a state in which we stand guilty and vnder punishment of the Law then Christ his deliuerance is the procuring of remission of sinne and they cannot but be one in substance though in reason and consideration they differ For what is forgiuenesse of sinne but an act of grace acquitting vs from all the guilt and the whole punishment of all our sinne And as we did speake of redemption so we may speake of remission For though the sentence of pardon be wholly and at once passed to vs yet the execution of the sentence is heere begun only and shall then be consummate when euery teare shall be wiped from our eyes in which regard we may grant without any danger of Popery that in the life to come euen at the time of Christs appearing to refresh vs or to reanimate our bodies by the returne of the soule to them that euen then sinnes shall be blotted forth that is the sentence which had absolued vs from all the punishment and consequences of sinne shall then be fully executed Againe the force of this remission is such that it setteth men free from the condemnation of Gods iustice in the Law from that power of the Deuill and my conscience condemning of mee from the life and power of sinne which is the death of the soule from all miseries and death which come in as a wages of sinne Vse This then should stirre vs vp to seeke remission of sin it is to be redeemed or set free from all euill to get our sin forgiuen therefore Dauid saith Blessed is the man whose sinne is forgiuen to whom God imputeth not sinne Looke as Malefactors will turne euery stone make all their friends they haue to get a pardon for their liues so would wee bestirre vs to get this pardon which once gotten we shall be sure to haue in Gods time all teares wiped from our eyes we shall see our selues deliuered from all euill Obserue secondly that euery belieuer in Christ receiueth forgiuenesse of his sinnes though by nature wee are in our sinnes lie in euill of guilt and punishment yet once getting faith on Christs bloud we are iustified we haue forgiuenesse of sin are accepted as righteous to life through Christ his obedience though the one is named yet the other is by a Synecdoche to be conceiued Euen as Kings to shew their clemency in entring their reignes they giue out free pardons to many kinde of trespasses so God to glorifie his mercy it pleaseth him to giue to vs in Christ the forgiuenesse of all our sinnes My meaning here is to speake precisely of remission of sinne as it is distinguished from imputing righteousnesse which I conceiue as a distinct part concurring in our iustification About this then we will inquire three points 1. In what order we haue it 2. What is the extent or latitude of it in respect of sinne and punishment 3. How we who haue it can be said to belieue the remission of our sinnes For the first as the supreame power of sauing or destroying is with God so of remitting and holding sinne vnremitted Wee are therefore to conceiue our remission first of all as in the gracious purpose of God toward vs who knoweth on whom hee will haue mercy and whom hee will harden as we thus had in Gods eternall purpose so we haue it giuen vs in time by way of execution First wee haue it giuen to Christ our Head for vs all for he being made sinne for vs euen as a suretie hauing all our debt layd on him hee could not be raised vp till now all our sins were done away Ergo Paul 1 Cor. 15. saith That if Christ were not risen we were still in our sinnes where hee maketh the cleering of vs all from sinne and Christ his resurrection to be accompanied one with the other Againe God did reconcile the world not imputing sinnes in Christ which could not be without remitting all their sinnes for whom his Christ did vndertake Besides were not our sinnes forgiuen in him we could not be raysed vp set in heauenly places with him for before we can haue quickning giuen vs in Christ we must haue pardon of sinne giuen vs. Further what did Christ shed his bloud for but that he might actually get the pardon of our sins Finally he doth distribute nothing to vs which by vertue of his obedience he receiueth not for vs. In the third place this remission is communicated from Christ to vs in manner following 1. Christ sendeth
for sinnes are said to be before committed which were committed vnder the former testament as Heb. 9. it is made plaine and so not the time of a man before and after conuersion but the time before and after or vnder the new Testament is there compared and howbeit wee are still to seeke forgiuenesse it is not that we are not in state of being iustified and forgiuen but because it is needfull that God should as well preserue and continue this as at first giue it and that this his mercy should be more and more manifested in vs and that the execution of this sentence should be further and further performed Finally that the Fatherly chastisements our sins daily incurre might be preuented for these causes we make this petition though we know all our sinnes are in regard of Gods gracious sentence remitted to vs Neyther doth the Churches censure excommunicating any argue that hee is one who before the tribunall of God is in state of condemnation or doth not continue vnited to Christ but that he hath no manifest externall communion with her in the dueties of godlinesse and secondary operations of the Spirit yea that as the Leaper was ciuilly dead in regard of ciuill communion so is hee to her in regard of spirituall but she doth take him to haue inward vnion and life which floweth from it for euen as wee seeke the health of none by way of medicine whom we cannot take to haue life in them no more can the Church the restoring of these by this so sharpe censure might she not thinke there were some life in them though it is oppressed as the life naturall by a fit of the Apoplexie If wee haue not all our sinnes forgiuen past present to come it is because Christ hath not the pardon of them all to giue vs or because the Word and Sacraments cannot apply to vs at once the pardon of them all or because our faith cannot receiue this plenary remission or else it is not fit for some consequence which would ensue But the former three none will doubt of and the latter is fondly surmised when this grace which forgiueth is the parent and nurse of holy feare in vs Psal 130. Wherefore for this first part let vs assure our selues God doth giue vs full pardon of all our sinnes and that this his gift is as his effectuall calling without repentance and we beleeuing doe receiue this whole mercy So that though we are subiect to grieuous fals after it and vnbeliefe yet not to any such vnbeleefe as shall euer make the faith of God and his gracious gift in vaine which concerning Gods forgiuenesse so far as they conceiue it to extend the best of the Papists Schoole maintaineth Now to show that the whole guilt and punishment is released Such who are set free from all condemnation are as well set free from temporall as eternall Now all in Christ are thus set free c. Such who are set free from the curse of the Law are set free from temporall punishments of sinne such I meane as come from reuenging iustice that she may be satisfied in them as well as from eternall for all these are the curses of the Law see Isay 43. Acts 3. Mica 9. Dan 9. Psal 103. Deut. 17. He who couereth them blotteth them out throweth them into the bottome of the sea sealeth them vp remoueth them as farre as the East from the West he doth not pardon them by halues The Papists doe yeelde this full pardon in Baptisme but in sinnes which we fall into after Baptisme I meane mortall sinnes they say that wee receiâ—e forgiuenesse onely of the eternall not of the temporall punishment which remaineth to be suffered by vs to the satisfaction of Gods iustice This is a wicked Doctrine derogating from Christ that the reuenew of purgatory might not be diminished and not to speake that all this Doctrine of sacramentall pennance leaneth on false grounds as namely on this for one that sinnes onely before Baptisme are forgiuen when we are Baptised that there are some veniall sinnes not deseruing eternall punishment it is to be detested because it maketh Christ not solely and perfectly to saue vs from sinne it maketh Christ not the purger of vs by himselfe from sinne which is affirmed Heb. 1.3 while it doth make vs to satisfie for our selues in regard of the guilt in part and temporary punishment Here are arguments in the Text against it 1. That remission which is giuen vpon a price more then sufficient to answere all the punishment of sinne that is not a halfe remission 2. That sinne which is remitted or pardoned that is not to be satisfied for to pardon is without satisfaction or any reuenge taken to forgiue that which is committed against me Should the King when he might execute a Traitour not take his life but keepe him in prison he should not forgiue the fault but change a greater punishment into a lesse 3. Againe that which is giuen from the riches of grace is no scant halfe pardon But the remission which God giueth is from his rich grace True it is that God doth after he hath forgiuen a sinne take temporary correction still as in Dauid but to offer himselfe as a father for our good is one thing to reuenge himselfe as a iudge for the satisfying of his iustice is another the sting of reuenging iustice is pulled forth from what time we haue forgiuenesse this done the euill is no curse of the Law and Ergo it may stand with full and free forgiuenesse Should some Turke haue sentence passe on him to die for some murther which amongst Christians hee is found to haue committed should Christians betweene the sentence and time of execution labour with him and conuert him to the faith of Christ should he now when the houre of execution were at hand Paenitentiae est sanatie in regeneratis in nonam vitam being duely prepared to it take Baptisme I hope he should be fully forgiuen and yet he should haue no release from this death which by his murther he had deserued In a word there is no ground for this opinion Which some see and Ergo yeeld that Baptisme doth not take away all punishment in this life but in the life to come it shall It taketh all away which were to be suffered in purgatory and all penalties the Church may inioyne but it is onely defended that the flame of purgatory might not be extinguished Aske the question why doth this man hauing after Baptisme fallen to some mortall sinne and then repenting why doth he on his faith and repentance receiue onely forgiuenesse of the eternall punishment Is it that Christ his death is not as sufficient as before are there not sufficient meanes will not the same qualification in faith and repentance serue that did before They say the first is all-sufficient in it selfe They say the Sacrament of their pennance is perfect they say if a man
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
this life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased 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 in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could 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 Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
be partakers in his spirit Hearing is euery where made the beginning of our comming to God He that heareth and learneth from the father Ioh. 6. If ye haue heard and learned Christ as the truth is in Christ Ephes 4.21 The word hath beene fruitfull in you from what time you heard c. Col. 1. This was the sense by which first death entred Eue hearing the Serpent was seduced and this is the sense by which wee are restored Looke as the ground cannot be quickned with fruits till it receiue seede and the dewes from heauen no more can our soyle be quickned with the spirit and fruits of the spirit till by hearing it hath taken in this seede immortall drunke in this heauenly shower of Gods word Now it is not euery hearing which is accompanied with the spirit but hearing with the heart so as the heart is affected to doe that it heareth There is a hearing with the eare bodily thus many may heare who doe not vnderstand Ergo heare doe not heare If out-landish men were here such as did onely know their owne forraigne language we might talke lowd enough in English not fearing their hearing of vs. There is a hearing ioyned with vnderstanding when yet the heart is not affected to doe after it and this hearing is no hearing also If one heare vs asking him to doe this or that if he haue no minde to performe it we say hee cannot heare on that side It must Ergo be such hearing as Lydea heard with whose heart God opened to attend to Pauls preaching Vse 1 The Vse of this is to let vs see that where there is much hearing yet the word is not there heard as it should be Who commeth to haue his heart burn within him to be filled with the spirit by hearing by being taught being admonished It is pittifull We may obserue some like Iudas who was when now he had heard Christ and taken the sop he was filled but with Sathan they are viler after hearing then before the most like children when Schooling-time is ended Nay it is to be feared that some with hearing are growne past hearing as those who dwell neere the continuall roaring of mighty waters they waxe deafe through continuall hearing such vehement noyse so that they cannot heare any thing at all so many the sound of Gods word hath so long beatē their eares that they cannot discerne any thing in it what euer is spoken Vse 2 Secondly this must teach vs to attend on hearing Wouldst thou keepe the spirit from being quenched despise not prophecie hearing the Scriptures opened to thy vse Euen as the Conduit-pipes carry the water hither and thither so doth the word conueigh the graces of the spirit into our hearts It is a peale to bed when men can be without hearing not feeling neede of it as some times they haue done Doct. 2 Secondly obserue what word heard bringeth vs the quickning spirit the word of the Gospell A mans drooping heart vpon the comming of some good newes to him it feeleth as it were new spirits returne to it so our dead hearts when God hath made this glad tydings of saluation and pardon of sinne be brought them there doth returne to them a quickning spirit of peace and ioy vnspeakeable and glorious Receiued you the Spirit by hearing the Law or by the Doctrine of faith preached Gal. 3.3 And for this cause the ministery of the Gospell is called the ministery of the Spirit not of the Letter because this doctrine doth onely bring vs to receiue the quickning spirit which doth worke in vs a life eternall The Law may bring vs to feele our selues dead Rom. 7. but it cannot quicken any Though when the Gospell hath now quickned vs it may instruct vs reforme vs yea delight vs in the inner man Rom. 7. many things may helpe vs when now wee liue which could not be meanes of restoring vs from death to life But it may be obiected the Gospell is said a sauer of death as well as the Law is said a a killing letter I answere The Gospell is said so not that directly the nature of it is to kill but by accident of mens corruption who reiect and will not obey it it turneth to their further condemnation As the Kings pardon cannot kill any by it selfe yet despised by a malefactor it may double his guilt and bring him to more hasty and fearefull execution So the gracious pardon of God offered in the Gospell killeth not any by it selfe saueth many who receiue it yet despised it may by occasion worke heauier death and destruction But the Law doth of it owne nature hold a man now in state of sinne vnder death and condemnation and cannot of it selfe bring any to life who now hath offended The words I speake to you saith Christ they are spirit they are life Euen as the body of the sunne diffuseth as an instrument the beames of this materiall light so it is the Gospell that instrument of God by which hee sendeth out the light of his gracious spirit into our hearts Vse 1 The Vse of it is to stirre vs vp earnestly to desire this sincere milke of the Gospell Euen as there goeth out naturall spirits with the milke the babe draweth from the mother so the Lord doth accompany this word of his which the Church ministreth as milke with that supernaturall spirit which giueth quicknance to life euerlasting Euen as we doe daily renew our feeding to repaire the decay of naturall spirits in vs so must we neuer be weary of renewing and encreasing that supernaturall life and spirit which we haue receiued from Christ If thou hast the spirit heare that thou maist keepe it if thou wouldest haue it and wantest it attend on hearing remembring how the Eunuch receiued the spirit Acts 8. and how while Cornelius and his friends heard Peter opening the good word of saluation the holy Ghost did fall on them to the wonder of the beleeuing Iewes who accompanied Peter Doct. And here before wee passe to the generall Doctrine note from this that the Gospell is called the word of truth that all Gods promises made in Christ are true and faithfull They are Yea and Amen 2 Cor. 1. They are true and worthy all entertainement 1 Tim. 15. The whole word is true For like as the witnesse is like is the testimony or deposition which commeth from him Now God is faithfull and cannot lye but this is attributed to the Doctrine of the Gospel as agreeing to it with a certaine excellency before other parcels of the word For the Gospell is sometime called by generall names as a doctrine of godlinesse a Law a Testimony Sometime it is described by the author the Gospell of God sometime from the obiect the Gospell of Christ of the kingdome sometime from the property as an eternall Gospell a good word a true word as here sometime from effects as in the next words a Gospell of saluation Now it
Christ The spirit of God doth by his owne testimony in speciall manner confirme vs and assure vs this way Now for the other We know by this saith Saint Iohn that we are translated from death to life because we loue the brethren Now seeing it is the holy spirit dwelling in vs and Gods holy image in our soules which seale vp our saluation How should wee labour for the spirit and for holinesse without which none shall euer see God Had wee great matters to be conueied to vs though all were concluded and the instruments ready drawne yet wee could not rest till we had got all sure sealed so it is with vs we should not rest but seeke this holy spirit that we might see our heauenly inheritance safe and sure euen sealed within vs. Secondly We see by this that the seale is Gods holy spirit that God doth not intend by sealing to make our saluation certaine in it selfe but to vs also For he who sealeth vs with such a seale which we may know hee would haue vs assured in our selues touching that to which we are sealed But the spirit may be knowne of vs for that which is a signe manifesting other things to vs must needâ—s it selfe be manifest Now Saint Iohn saith By this we know God dwelleth in vs and we in him because he hath giuen vs of his spirit Vnreasonable Sheepe cannot know the markes wherewith they are marked but reasonable sheepe may know the seale wherewith they are sealed Thirdly we may gather how fearefull the state of such is who wil scoffe at the spirit at Purity Holinesse Surely as God hath his seale so the Deuill hath his when hee filleth men with darkenesse in middest of teaching hardens their hearts till they know not how to be ashamed and penitent filleth them with hatred and scorne of such as are more conscionable then themselues it is a presumption God hath giuen them vp to the power of Sathan that hee might seale them to eternall damnation VERSE 14 Who is the earnest of our Inheritance vntill that redemption purchased to the praise of his glory Hee commeth to describe the spirit more particularly from that which he is vnto vs. First for the words It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender but vseth the article Masculine to point out the person of the spirit and our English relatiue who doth more distinctly answer to the Greeke then which This word Earnest is in the original tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giuing some small part of a sum to assure that the whole shall be tendred accordingly in due season Inheritance is put for that consummate inheritance of glory kept for vs in heauen 1 Pet. 1. Vntill the redemption not for the redemption it is the same proposition which we read chap. 4.30 The redemption is heere to be vnderstood not of that which we are said to haue ver 7. but of the redemption of the body or of the full liberty of the sonnes of God which is kept till that great day The summe is Ye are sealed with the spirit who is in you with his gifts and is vnto you as an earnest in hand assuring you that you shall haue that perfect inheritance bestowed on you yea it dwelleth with you as an earnest confirming you in this behalfe till that redemption of glory befall you which is purchased to the praise of Gods glorious mercy The parts are two First that the spirit is said to be an earnest of our inheritance Secondly the durance of time in those words to or vntill the redemption which is described from the property adioyned a redemption purchased secondly from the end to the praise of his glory Doct. 1 First then that he changeth the gender and speaketh of the spirit as a Person who is it is to be marked not onely as confirming the spirit to be a distinct person from the Father and the Sonne and also giuing vs to consider that we haue the person of the spirit dwelling with vs and the gifts and graces wrought in our soules It is not with the spirit and his gifts as with the Sunne and his light the body of the Sunne being in the heauens when the light is with vs heere in earth but wee are to conceiue the spirit himselfe dwelling in this sanctuary of grace which himselfe hath erected in our soules This by the way Doct. 2 The maine point to be marked is that the spirit doth not onely as a seale but as an earnest pennie giuen vs from God confirme vnto vs our heauenly inheritance assure vs that we shall receiue in due time the fulnesse of grace glory 2 Cor. 1.22 Who hath giuen vs the earnest of his spirit in our harts Euen as men doe assure others that they will pay them the whole summe due for this or that by giuing an earnest so God doth make vs as it were part of paiment doth execute in part his gracious promise that we may be the better ascertained touching his gracious purpose of bringing vs to that our heauenly inheritance He knoweth our vnbelieuing molde and ergo omitteth no meane which may help vs forward to assured perswasion There is twixt an earnest and the spirit with the grace wrought in vs great resemblance First an earnest is part of the whole summe which is in regard of this or that to be paid in times appointed so the spirit we haue and grace is the beginning of that glorious being wee shall receiue the same for substance differing in degree 2. An earnest doth stay with him that receiueth the compleat summe 〈◊〉 pledge is giuen back when the summe vndertaken is fully performed An earnest is but little in comparison of the whole twenty shillings is earnest sufficient to make sure a summe of an hundred pound Thus all wee haue is but a small thing in comparison of the fulnesse we looke for euen as the first fruites were in comparison of the full haruest 3. An earnest doth assure him that receiueth of the honest meaning of him with whom hee contracteth so the spirit and grace which wee receiue from God doe assure vs of his setled purpose of bringing vs to eternall glory Vse 1 The Vse is first to be fully perswaded without doubting that God will bring vs to that perfect redemption both of soule and body We are not to doubt about that which God by earnest by pledge and pawne confirmes vnto vs though we will not belieue a mans word nor trust his Bill or Bond yet vpon sufficient pledge or earnest we will deale no whit fearing our man though hee bâ— neuer so weake and shall we not trust to God for that for which we haue so good a pawne lying with vs But because this is a point controuersall I will set down
the face of Christ For the creating of vs anew in Christ is a greater worke then giuing vs our naturall being in Adam and ergo may not be ascribed to any power which is not almighty Which will yet be more apparant if wee consider what state we are in of our selues when he bringeth vs to beleeue We are dead Ephesians 2. Now to raise from naturall death is an effect proper to that power almighty Secondly if wee consider what powers doe hold vs captiue euen those strong ones whom none but the strongest can ouer-master Thirdly if we consider to what estate God doth lift vs vp by beleeuing euen to such an estate as is without comparison more excellent then that wee receiued Now to bring vs from death vnder which so mighty ones hold vs captiue to such a life so vnutterably glorious must needes be the working of a power almighty But here three things are for further vnderstanding of this point to be considered First in what standeth that effectuall helpe See for the finishing of this Doctrine that which follows hereafter at this marke in the Margent ☜ by which we come vnto God Secondly in what order it doth make vs come to God whether immediately or by some preparation going before Thirdly whether it leaue the will at liberty actually to resist it yea or no. To the first it is plaine that the effectuall helpe which maketh vs come to God by beleefe is the efficacie of Gods almighty power put forth to such purpose For so farre as God doth intend to worke so farre he putteth forth his omnipotent power to accomplish But God doth intend to make some before othersome come vnto him and ergo hee doth stretch out the arme of his power to effect this in them Neuerthelesse to speake more fully though this be the principall it is not the sole cause in conuersion We may then consider three causes First the principall viz. this power Secondly the instrumentall both of the word sounding in our eares and that inward illumination and inspiration wrought within vs by which as an internall word God speaketh in the minde Thirdly a formall cause a free gracious disposition or habit of faith by which the will is inclined agreeably to the disposition of it to come vnto God so that the more full answere to this question viz. what is all that effectuall helpe whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that word outward and inward by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his word bringeth forth in my soule What was that helpe whereby Christ made Lazarus able to come to him out of the graue of naturall death The principall was Christs power almighty the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his word restored to this dead corps which now was fallen And thus you haue the effectuall helpe or grace by which we come actually to conuert for that Gods power put forth to worke good for vs is a helpe giuen from his free grace or his free fauour toward vs cannot be doubted when the Scripture euery where maketh him our helper from his meere grace If we lend our arme or hand to helpe one being no way tyed to it it is a helpe giuen from our free fauour That his call inward or outward and habit of grace wrought in vs may be fitly called grace effectually helpfull to the acts brought forth by them none denieth though all will not haue habit needfull to our first couersion And this first thing is well to be noted for from hence wee may gather in what standeth the efficacie of Grace effectuall to conuersion viz. In Gods effectuall power put forth to execute his intention which he hath of conuerting some actually before othersome it doth not stand in any congruity or temperature of Grace correspondent to our Nature for this doth argue that there is inwardly an incorrupted a connaturall disposition to receiue grace This maketh the effect of conuersion to depend as much on the actiue 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 within it selfe which doth more inwardly enter the effect of conuersion then the other as hee who perswadeth mee to giue an almes is not the cause of it so essentially as I am who out of my pleasure giue it vpon his first motion To the second I answere that God doth vse so to worke our comming to him by beliefe that he doth first for the most part prepare vs thereunto As before we engraffe a Sience we cut it and set it for incision and if a timber logge lye sunke into mudde men set to their tacklings first to draw it out of the mire before they lay it on Cart to carry it away Thus God doth by his power often worke some preseruatiue change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come to him Thus God by afflictions is said to boare the eare and to prepare to conuersion When Manasses was humbled in great misery he sought the Lord Thus by conuiction of sinne they were pricked in heart and said what shall we doe to be saued and then speedily receiued the Gospell belieuing sometime by extraordinary terrors rising from external accidents yea hidden naturall causes thus the Iaylor was prepared and Paul himselfe by an extraordinary vision was brought to great astonishment somtime by restraining giuing common gifts which make men for degree neerer that is in their kind and state not so much remoued as others in the same state and kinde with them Thus Christ said to the young man who was rich and vnconuerted that hee was neere the kingdome Nay God may by giuing a man vp to height of some sinne or sinnes prepare one to Conuersion as Paul and Manasses the one left to persecuting the other to those horrible outrages that looke as Physitians by ripening diseases make way to heale them for sicke matter is neuer more easily brought away then when it in ripenes and quantity exceedeth Concerning this matter for our better vnderstanding let these conclusions be remembred First that these preparations are not absolutely necessary for wee see that God doth giue to infants sanctifying grace in whom none of these preparatiue operations can take place Secondly we do not finde that they haue been alwaies vsed and therefore this matter is to be vnderstood as a thing most commonly falling forth not otherwise How was Mathew called euen at his custome hee followed presently not as Iudas but as a true conuert to Christ so in Lydia for life
death being such contraries as haue no third thing betweene them which doth partake in them both the one may be changed into the other without any thing preparatory All things which God doth prepare to the receiuing of Grace and comming to him they make not of themselues any thing to the introducing of Grace further then God intendeth this effect by them Feare of hell conscience of sinne neuer such afflictions morall parts and all gifts which may be without sanctifying Grace and true beliefe many haue all these who yet neuer turne vnfeignedly to God When the sicknesse is now growne greater in quantity this absolutely taken maketh the patient further of health But the Physitian may intend this because he doth see his medicine will the better worke on it and educe it when it is growne to such ripenesse If a man fall out of a dead Palsie into a light Phrensie phrensie of it selfe is no paration to health but to the physitian who can worke on him more fitly in this taking then in the other it may be a preparatiue to health Thus to be like an aguish man on his good dayes or like to some madde men in the time of their intermissions is in it selfe as farre from state of health as otherwise but yet the Physitian may vse such a state as a way to health choosing rather to deale with him in this taking then in the fitte Thus it is not the height of sinne it is not feare of hell though contrary to the Apoplexie of deep security it is not a morall course which commeth not from true sanctification that of themselues can make neerer the state of grace but only in regard of God who doth intend to turne them hereunto Thus if God stirre vp a man to liue according to the light of nature virtuously it may be in regard of Gods intention a preparing him to receiue further Grace of effectuall vocation but all a man can doe from naturall strength of it selfe profiteth nothing Fourthly that where effectuall raising vp the hart to faith beginneth there Gods preparatiue workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne so all these things which as they are preparations doe nothing but fit the soyle of the heart for Gods effectuall calling to be giuen they haue their end when this immortall seed commeth to be sowne in vs beside that a man is no sooner called then hee receiueth a spirit of faith by which hee is as by a new heauenly forme in some manner quickned Fiftly The Papists doctrine is heere very defectiue and false in part Defectiue for they speake nothing of preparatory courses by which God doth bring vs to come vnto him by faith but of such like operations by which God prepareth vs and we prepare our selues to be iustified Now we prepare our selues to iustification when the spirit doth without any habit of Grace lift vs vp to supernaturall acts of beliefe hope in God loue sorrow for sinne and feare of hell in which many things are erroneous as first that they make vs lifted vp to acts of this nature without habits which is to make a blinde man see without giuing his eye new sight to make vs bring good fruits while yet we are not made good trees to make vs be iustified by our faith come into grace by our faith stand in grace by another The schoole not vnderstanding the doctrine of preparation consider of it philosophically as a thing betweene Nature and Grace Now betweene the things we worke out of naturall strength and those we do meritoriously from Grace now infused into vs and inherent in vs they deuise a third kinde of workes which neyther come from any power of ours meerely nor yet from any supernaturall Grace inherent in vs and these are workes done by eternall ayde of the spirit whereas all the Scripture make that faith which is required to iustification to be the same with that which worketh by loue to be a faith fully formed comming from a spirit of faith that is an habituall guilt wrought by the spirit to be a faith belieuing on God which the best pillars of popish learning confesse to be an act of formed faith Beside they erre when they make feare of hell a thing immediately disposing to iustification when the work of this is to mooue vs to seeke out of our selues after some word of faith and this is cast forth proportionably as faith and loue enters It may prepare to our conuersion not to our iustification immediately Againe when they make loue actuall to goe before iustification whereas loue doth follow For we loue because we haue found loue first now no loue is felt from God till remission of sin and acceptance to life in some measure are felt perceiued should God lift vs vp to loue him before his iustification he should by making vs loue him prepare vs to be loued of him Shee loueth much because much is forgiuen her In a word setting aside the act of a true faith comming from an inward gift of the spirit inclining the heart to belieue there is no other thing preparing to iustification immediately where this is there together in time iustification is receiued there the spirit of loue and hope are not wanting Hee who belieueth is passed from death to life Neuerthelesse wee doe long after not feele our selues iustified nor perceiue Grace to dwell in vs so fully and manifestly as wee desire Hence it is that sometimes wee are in feare sometime belieue hope sometime we are in repentant sorrow and by these wee are led both to the manifest perceiuing of that which is wrought in vs and to the more full measure of Peace and Grace which we much desire The second question then In what order Gods power doth bring vs to belieue is thus answered That most commonly hee doth in some kinde change vs and make vs more fit that so his word may be reuealed in vs which accompanied with his mighty power doth bring forth that supernaturall habit of faith by which he doth incline vs to moue vnto him Now for the third thing Whether this help doth leaue the will at liberty actually to resist it yea or no the answere is it doth not That which the omnipotency of God is put forth to worke in the creature that the creature cannot resist But God putteth forth his omnipotency and by the effectuall working of it he may bring vs to beleeue The first part is not denied The second is here plainly set downe viz. That God doth bring vs to beliefe by the effectuall working of no lesse power then that which raised Christ from the dead That which maketh Gods aide and Grace put vnder the power of man and not mans will to be vnder it that is a Pelagian heresie But to say that notwithstanding Gods helping Grace man may resist is to put Grace in mans power not to put
maketh God say I will worke Conuersion Faith Repeâ—tance in such a Person if he will If the liberty of Will stand in such a power free for exercise then Christ had not liberty or freedome of will for God the Sonne owing it as a conioyned instrument to it selfe guydance in euery thing should it haue failed in any circumstance of due obedience God himselfe should haue beene guilty Now Christ had liberty and such as is the ground not onely of working that which is good praise-worthy but that which was in some sort meritorious But we will not prosecute these points which wee shall haue occasion in other places to vnfolde The truth is that whether wee looke at the preparation God maketh in some or at the faith it selfe both are wonderfull What a power is that which shaketh the hearts of the most secure sinners It is a strong winde which shaketh an Oake but to bring a heart like the Iaylors to tremble is a matter arguing a mighty power Againe to giue a hand or eye to one blinde and maymed were much but the hand and eye of faith great is the powerby which they are restored Vse 1 Wherefore let vs looke to him who hath thus mightily brought vs to belieue that hee would finish our faith by the same power the same power which maketh these things conserueth them also happy is he who doth see this power ready to confirme him in belieuing to the end Vse 2 Wee see how they are deceiued who make God by his grace to conuert vs so that he leaueth it in our power whether wee will come to him by faith or no As if God did set his grace forth as Chapmen doe wares which the Customer may choose whether he will buy or no But who can resist in that which Gods Almighty power is put forth to worke Could his power be resisted it were not almightie Lastly we may see hence how many persons deceiue themselues who thinke Faith but a matter of opinion or an imagination of things absent who though they neuer felt the power of God working in them yet perswade themselues they haue faith as well as another as if it were so sleight a thing which no lesse power must worke in vs then that which raised Christ from the dead But hauing thus dispatched the point for common edification I will for the benefit of such who are more ripe in vnderstanding set downe my iudgment in these three points following See Page 353. at this marke ☞ VERSE 20 Now followeth the Description of that power which brought them to beleeue from that which it wrought in Christ our head viz. 1. His resurrection which is set downe from the state in which he was raised raising him from the dead 2. The exaltation of Christ which his power wrought in which we are to marke first the kingly power he hath receiued and set him at his right hand secondly the place where he hath it in the heauens aboue these visible heauens for so the word signifieth Thirdly the persons which are of two sorts first those who are subiect to this power as it is more generally taken verse 21. and part of the 22 Secondly those who are subiect to his power as it is in speciall manner tempered with grace in the words following A head to his Church the more particular consideration whereof shall not here be vnfolded First to cleare this 20.21 verses and part of the 22. ver First we must marke that this which is a word hauing reference to the efficacie or effectuall working of mighty power which was wrought in Christ when he was now raised from the dead As if it were not his minde to expresse a power like it for kinde so much as the selfe-same singular working which was wrought in our head Secondly to vnderstand the raising him from the dead we must know what death here is meant and in what it standeth Secondly what this resurrection includeth Christ suffered a supernaturall death so farre as might stand with the vnitie of his manhood to the person of God the Sonne and with the holinesse of his nature but here is onely meant that naturall death which did a time hold his humane nature in the state of it This death stood first in seperation of naturall soule body Secondly in the losse of all that sensitiue life which the soule caused and continued in the body Thirdly in the ceasing of all actions wrought by the body as an instrument Fourthly in a desire to be againe conioyned vnto the body Now then the resurrection is such a worke of Gods power which brought againe the soule of Christ to that body from which it had beene a little diuorced which caused it bring forth life in that body worke by it as an instrument ioyned with it finally ioy in the coniunction of it For better clearing Christs exaltation we must first know what it is to be set at Gods right hand Secondly what heauens are here to be vnderstood Thirdly what persons are meant by principalities powers Fourthly what is meant by putting all things vnder his feete For the first Saint Paul and Peter doe conster it by raigning immediately ouer euery creature till the mysterie of our redemption shall be finished 1 Cor. 15.25 compared with Psal 110.1 So to the Hebrewes he doth conster it the setting Christ in the throne of maiestie Heb. 1.3.8.1 Heb. 12.2 At the right hand of the throne of God Saint Peter maketh it all one with making him Christ and Lord See Acts 2.35.36 Ch. 5.31 But for the further opening we must know 1. What it is that is giuen 2. To whom and in what respect 3. How long it is to continue To the first I answere that it is not the might of diuine soueraigntie ouer the creature for this doth so follow the nature of God that it is necessary with euery person that hath this nature This the Sonne could not relinquâ—sh this he cannot be taken vnto as which doth necessarily agree to him as God blessed for euer What is it then A right of executing immediately and in a manner appropriate to this person the soueraigne dominion of God ouer euery creature So that though the Father and Spirit haue a right and soueraigntie ouer the creature yet they doe not immediately execute this in such sort as the Sonne doth which maketh Christ say Iohn 5.22 The Father iudgeth none but hath giuen all iudgement vnto the Sonne The Sonne by voluntary dispensation sent by the Father did empty himselfe and lay aside not onely the right of hauing dominion ouer euery creature but of exercising and showing it forth in that nature he had assumed The Father by voluntary dispensation doth resigne to the Sonne the immediate execution of all power ouer euery creature till the time that all things be subdued vnder him This right the one relinquished in the time of his humiliation the other doth answerably leaue a time for the
this our head is ouer all Whence note that God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect he who must be a sauing head to vs there is great neede he should be ouer all Could he not binde that strong one and cause him redeliuer his possession how should wee be euer set at liberty Could he not dissolue the worke of Sathan swallow vp death create life and quicknance in vs our case were lamentable This is to be marked for it is a spurre to thankesgiuing It is grace showed a Common-wealth when wanting a head it hath a tollerable one bestowed But when God doth as he did by vs giue vs a King great before his entertainement amongst vs whose power might the better procure our weale and secure our peace this is a double mercy so it is to giue vs a head yea a head ouer all so mighty that we may sleepe on each eare without feare of any enemy Secondly this doth show vs a ground of confidence What need we feare any creature who haue him that is ouer euery creature if he be ours who can be against vs Looke as Queenes on earth they feare not subiects displeasure because they are so neerely vnited to him who commandeth euery subiect so it may be with euery true member of the Church if our vnbelieuing hearts say not nay Which is the body VERSE 23 Doct. 1 Obserue that as Christ is the head of beleeuers so they are his body euery beleeuing soule a member of this body whereof he is the head Beleeuers are so said the body as the body standeth in opposition to the head not as it includeth the head within the compasse of it accordingly as we vse it when we say here lyes such a mans body for here we put body for an essentiall part of such a mans person not as opposed to the head but as including the head with the rest of the members vnder the conception of it But the Church is said to be a body as the body is distinguished from the head whose body it is and ergo it is so said the body that Christ who is the head of this body is distinguished from it Now the multitude of beleeuers are fitly so called for as in a body are diuers members hauing their seuerall faculties for the good vse of the whole so in the Church there are diuers kindes of members some taught some teaching some gouerning some gouerned some distributing yea euery member hath as it were his distinct grace wherby he may serue to the good of the whole But for further clearing of this I will show who are of already and belonging to this body Secondly in what regard euery beleeuer may be said a member of the body of Christ To the first I answer that those onely are his body who are so ioyned to him or are by Gods effectuall calling so to be ioyned to him that they shall finde saluation in him or those who haue or shall proceede by spirituall regeneration from him and grow vp to a perfect man in him Eph. 5. He is called the head of the Church and the sauiour of his body As the Church and his body so his headship and saluation being of equall extent to which purpose he saith Ioh. 6. That it is the will of the Father that he should not loose any of those who are giuen him but that he should both begin and perfect their saluation euen raise them vp to life eternall at the last day Or this body is the multitude of such as haue or shall in spirituall manner proceede from Christ and grow vp in him for as all who haue descended and shall descend from the first Adam are a compleate body naturall vnder Adam the head and roote of them I take naturall as it may be opposed to Adams personall body so the multitude of those children who are giuen to this second Adam Loe I and the children whom thou hast giuen me they make vp the whole body whereof Christ the second Adam is the head For though there be vertue in Christ able to haue procured the saluation of others and though there be a passiue capacitie in all mankinde to be conuerted by him vpon supposition God would so haue determined yet can he not be said a head of any but those onely whom God hath destinated to conuert and bring to saluation by him as it is in the first Adam who cannot be said a head of any but who are and shall in time actually according to Gods determination be propagated from him though there wanteth not in Adam and his both a generatiue force and matter passiue of which many others might be ingendred if God had been so pleased to ordaine To the second the faithfull are fitly said a body in as much as they haue conuexion with Christ the spirit which commeth from Christ vniting it selfe with them and so making them one with Christ that though betweene vs and his body there is a bodily distance which is not in the head members of a body naturall yet the spirit which commeth from him doth so ioyne vs with him that nothing commeth twixt him and vs that looke as the body of the Sun being far distant neuerthelesse the light that commeth from it doth immediately vnite it selfe with our sight so it is that Christ bodily in heauen yet the spirit comming from him doth immediately so ioyne it selfe with the faithfull soule that it maketh the faithfull soule one also with Christ whose spirit it is 2. The same life of grace for kinde which is in Christ is in euery faithfull soule as the same sense and motion which is in the head is for kinde in the body also for looke as that fire kindled is of the same nature with the fire kindling so this fulnesse of grace in Christ is of the same nature with that which it doth in some manner bring forth in vs. Lastly euery faithfull soule is gouerned by Christ outwardly and inwardly as a member of the body by the head the head doth not onely show the foote whether to goe but imparts spirits which stirre vp the facultie of mouing and so cause it to goe Thus we are outwardly by Christs words directed inwardly by his spirit So many as are Christs are lead by the spirit of Christ Vse 1 The Vse is first for further Confutation For if the faithfull haue none for a head but they are a body to that person then surely they haue not the Pope for their head in any property of speech or they must as properly be said the body of the Pope yet Papists who make no doubt to vse the other phrase straine curtesie here and will not say the Church is the body of the Pope but they might as well confidently say this man is father to this childe and yet be afraid to say this childe is sonne to such a man Vse 2
Seeing we are his body let vs not doubt but he hath fellow-feeling with vs and doth so farre as may stand with a glorified condition commiserate our distresses Saul Saul why persecutest thou me He that toucheth you toucheth the apple of my eye Can the finger ake but the head feeleth Vse 3 This doth show vs our duetie that wee must endeauour to subiect our selues wholly to Christ If the head would direct one way and the members take another what a confusion were this in the naturall body Let vs labour to deny our owne wils and lay them downe before Christ as euer we will with comfort call vpon him to be a head to vs let vs behaue our selues as obedient members to him Some bend the will of Christ like a leaden rule to their owne will and so farre they will goe in religion as shall humour them and stand with their pleasure But let vs know that true religion neuer beginneth till in preparation of minde wee addresse our selues to deny and subiect our wills to that whatsoeuer Christ shall signifie as his will out of his word Doct. 2 Obserue againe that hee saith This body is his fulnesse that Christ doth not count himselfe full and compleate without all his faithfull members Hence it is that while all Christs members are gathered we are said not to be growne vp to that age wherein Christ is full or to the age of the fulnesse of Christ Eph. 4.13 For as it hath pleased Christ to make himselfe a head to vs wee may say of him as Saint Paul saith of the head 1 Cor. 12. Can the head say to the foote I haue no neede of thee For as the head is not in full perfection till it haue euery member and that in the growth which appertaineth to it so Christ our head is not compleate till hee haue all his members and that in their seuerall perfections belonging to them euen as it is betweene Kings who are heads politicke and their people though for their persons they are neuer so compleate yet the multitude of their subiects addeth no small glory to them So it is twixt Christ our King and vs his people Vse 1 Which consideration doth first show vs that none of those who either liue knit to Christ onely by externall profession yea none of those who receiue some effects of the spirit which for a time onely abide in them none of all those who in the end shall heare that sentence depart from me were euery true parts of Christs body for Christ is made the fuller and compleate by all his true members and should be maimed if he lacked one of them These ergo belonged to his body as a wooden legge or glasse doth to the body of a man or at the most as a bunching wenne which is more inwardly continued and hath a kinde of life but it is not quickned as a member of it and therefore it remaineth the more compleate when such are cut off from it Vse 2 Is euery beleeuing soule a member making Christ their head more full This then doth assure vs that Christ will keepe vs who are true members of him and not suffer any thing to seperate vs from him Is it not a blemish in the body wherein one member onely is wanting So Christ should be maimed if wee were any of vs lost who exist in him as liuing members of him Beside what naturall head would part with a member were it in the power of it still to enioy it Wherefore when Christ wanteth no power wee may assure our selues hee wanteth no will to preserue vs in that vnion and communion which as members wee haue attained with him Vse 3 This doth let vs see a ground of patience against the contempt to which true Christians are subiect in this present World Men often deeme them the refuse and off all of all others but this may encourage Christ doth thinke so honourably of vs that hee counteth himselfe maymed and imperfect without vs. If Grace once fauour and respect vs wee passe not what inferiour persons thinke of vs So should it be heere wee should digest disgrace from men more easily to thinke that our great God and Sauiour hath vs in such estimation Obserue lastly from this description of Christ Who filleth all in all that whatsoeuer thing is in vs as Christians all of it is from Christ Colos 2.10 In him wee are compleate filled with all heauenly gifts which serue to remooue euill or set vs in state of blessednesse So Colos 3.11 Put on the new man in which Christ is all in all For looke as what euer things are in naturall men are all from the olde Adam as for example That they are of this complection this stature feature sexe in regard of their body that they are of sharpe mindes reaching wits or otherwise that they are in this Countrey in this ciuill condition what euer they haue according to the fashion of this world which passeth all is from the first Adam so looke about thee what euer thing is to be seene in a Christian as a Christian all is from Christ this second Adam who filleth all in all Should wee haue any thing which we receiued not from him wee might so farre boast in our selues Ergo Wee haue not any thing which is not giuen vs by Christ that all our reioycing might be in God through him Hee doth furnish vs with the whole suite of Grace and glory that his magnificence might not in the least degree be obscured For the cleerer opening of this point two things are heere to be considered First What the things are wherewith hee filleth vs. Secondly how we come to be filled The things are all that fulnesse of God which beginneth in grace is then perfected in glory when God shall be all in all More particularly he doth fill vs with righteousnesse and life for euery thing filleth other with such as it selfe hath Now as the first Adam filleth his with sinne and death so the second Adam hath treasured in him righteousnesse and life for all that are his therefore hee is said Daniel 9.24 to haue taken away sinne and brought to vs eternall righteousnesse and hee is said 2 Tim. 1.10 to haue tooke away death and brought to light life and immortalitie the life is either the life of grace or of glory the life of grace is inward or outward The inward grace of Christ being that which doth dwell in the soule principally changing it in the vnderstanding will and affections of it which doth also secondarily show it selfe in the body both making the outward man more amiable and awfull Wisedome maketh the face to shine and also subiecting the members of it to it selfe so as they become weapons of righteousnesse Rom. 6. Euen as that cloud of Gods presence first filled the sanctuary and thence spread it selfe into the whole house So the soule being first filled with all knowledge and goodnesse Rom. 15.14 they breake