of loue which here is begun in vs thus when Christ saith Blessed are the poore in heart hee doth not so much note any singular vertue as a state to which some heere come aboue othersome in vertue and thus I thinke it is taken heere both because these words doe signifie a state of Christian perfection and because here is Loue expressed as the subiect the life in which wee shall attaine this perfection For that second circumstance those words before him doe note sometime this presence of God which wee haue heere in state of Grace by sight Luke 1. But heere it doth directly signifie that presence which wee shall haue of God when now we are brought to state of perfection when we shall walk by sight and see him as he is Lastly when hee saith in Loue hee noteth that supernaturall life in which wee shall be brought to this perfection as if hee should haue spoken more largely Who hath chosen vs as who should haue that supernaturall being and life of Loue yea that wee should grow to such a state in it that we should be pure or holy without the least spot and that in his glorious presence whom we shall then see as he is Three things then heere offer themselues to obseruation Obs 1 1. That God hath of Grace chosen vs to that supernaturall life of loue which is to be perfected in the heauens Obs 2 2. That he hath not onely of grace chosen vs to this life but to the perfection of it Obs 3 3. That hee hath of grace taken vs to haue this perfection of life to his owne glorious presence To handle them briefly in order 1. First for the former S. Peter saith the faithfull was chosen of God to the sanctification of the spirit that is in effect to be made partakers of a Diuine nature and when we are said chosen to saluation or glory This is chiefly perfection of Loue which doth make the soule glorious euen as whitenesse maketh the wall white thus God hath loued vs that wee should not onely haue such a life of God giuen vs in the first Adam as was due to our nature and created together with it but such a life as is both for kinde and degree aboue all that nature created did know the root whereof is that second Adam Christ Iesus Looke as all of vs who haue this naturall life and being which now as men and women all of vs haue we were loued of God so farre as to receiue it in Adam and be brought to it through him and looke as all that shall be borne to the end of the world and be in time men and women were loued of God and chosen as it were that they should in their times haue the nature of man so heere wee who now haue this life of God liue and all that euer shall haue the holy life which the spirit of God worketh in the hearts of beleeuers wee and they were from eternity chosen that in time wee should haue it deriued and propagated through Christ Now this is to be marked that beeing chosen to haue this holy loue the Diuine nature wee are chosen to faith also for looke as all who are loued to the receiuing of this naturall and bodily being and life are together chosen to this that they shall be borne of Adam and haue a naturall natiuity from him so all who are chosen to haue the being of holinesse and loue are together taken to this that they shall haue a supernaturall natiuity from Christ that is they shall be brought to beleeue He that beleeueth is borne of God 1 Iohn 5.1 Vse 1 Let vs then first recount his wonderfull loue to vs whom his spirit hath in any measure sanctified and made vs to partake in that Diuine nature which commeth from Christ wee deeme it his fauour and worthily that hee hath made vs Men and Women not Toades or Creatures of such vile being but how much more are wee bound to him that hee hath made vs Christian men and not left vs to such a state in which men shall come to worse passe then if they had neuer beene Because God doth not rayse all who are dead nor giue all sight who are blinde therefore wee thinke them to haue found great fauour whom God did choose to this that he would restore their sight though they were borne blinde and raise them to life though they were dead But what loue hath he shewed vs in chusing vs whom hee would make light when now we were darknesse make to liue when now we had beene dead in sinnes trespasses for this wee haue to thanke his gracious pleasure For as his will is the chiefe cause why one is poore another rich one in excellent state another in vile condition so heere why one is left in that miserable estate into which sinne hath brought vs others deliuered from it Vse 2 Secondly wee see heere how they take this Doctrine who thinke it maketh men licentious and giueth them leaue to liue as they list for all that are chosen of God are chosen of him to this that they should be holy in loue and therefore such as resolue to goe on in vnrighteousnesse they may feare least the sentence be thundered out against them Depart from me ye workers of iniquity I neuer knew you Nay there is no more effectuall argument perswading Christians to sanctification then this of our election Now as the Elect of God put on meekenesse Colos 3. If wee heare that we are chosen to any place or condition on earth which is beneficiall this that wee are chosen to it maketh vs ready and stirreth vs vp to get possessed of it Vse 3 Thirdly we see here that God doth not choose because of faith and holinesse and perseuerance foreseene seeing hee chooseth vs to these things these things follow by force of his election and therefore cannot be the cause of that which is before them for euery cause must needs be before that it causeth Now heere is fit place to consider of that question Quest Whether God in foresight of beleefe and perseuerance in faith and holinesse doe choose vs to saluation I will discusse the question after the former manner in which I will propose diuers Articles First then the Arguments affirming which I haue obserued are these 1. They who are chosen in Christ are chosen on Faith foreseene But all the Elect are chosen in Christ Ergo. 2. Such whom God doth adopt and saue such he decreed to adopt and saue He adopteth and saueth beleeuers c. 3. On what condition God offereth life vpon that condition foreseene hee chooseth to life But he offereth life vpon belieuing 4. If God choose not all on condition they will belieue then some are bound to belieue a lye for they are bound to beleeue that God will saue them But we are not bound to belieue a lye c. 5. If God chose some to saluation before faith and perseuerance
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
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
as in the name of God 2 The most holy and iustified persons haue need of grace 3 The most excellent thing to be sought for aboue all other is the fauour of God that his Grace may be with vs. 4 True peace is a most singular blessing 5 All true peace is that which is bred in vs from the knowledge of Gods loue toward vs. 6 God our Father and the Lord Iesus Christ are the authors of true peace Verse 3. Doct. 1 A good heart must be ready on consideration of Gods benefits to breake forth into praises 2 Euery Christian heart is to magnifie God in that hee hath beene the God of Christ our Lord. 3 The sense and knowledge of Gods blessing vs is it which maketh God blesse vs againe 4 Our heauenly Father blesseth all his children 5 The faithfull ones and sanctified are they who are blessed of the Father 6 Spirituall benefits make the regenerate man thankefull 7 All our blessings are giuen vs in the heauens 8 God dealeth liberally with his children giuing them all kinde of spirituall blessings 9 Wee come to be blessed in and through Christ our Lord. Verse 4. Doct. 1 Our Election is a blessing worthy all thankefulnesse 2 The Elect are such who haue true faith and holinesse 3 The grace of Election beginneth with Christ and discendeth to vs in him 4 Gods loue borne vs in Christ is not of yesterday but before all worlds 5 God hath of Grace chosen vs to the supernaturall life 6 God hath not only chosen vs to this life but to the perfection of it 7 God hath of grace taken vs to this life that wee shall liue in his glorious presence Verse 5. Doct. 1 God doth first loue vs to life before the meanes bringing vs to life are decreed 2 God hath not onely chosen some but ordained effectuall meanes which shall most infallibly bring them to the end which they are chosen 3 Such we may say are predestinated who haue belieued and are sanctified 4 God hath determined before all worlds to bring vs to this that we should be his adopted children 5 The life which God hath ordained by meanes prepared to bring vs vnto is a life comming immediately from his grace 6 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 Verse 6. Doct. 1 All the Lord did from eternity intend about man hath no end but his owne glory 2 God doth generally intend the praise of his grace in all such who are predestinated by him 3 The attributes of God are his essentiall glory 4 That grace which in time doth worke all good things for vs is the same which before all time did purpose them to vs. 5 The grace of God doth bring vs to receiue fauour and grace in and through his beloued Verse 7. Doct. 1 In Christ is to be found deliuerance from all spirituall thraldome 2 All of vs are by nature no better then in a spirituall captiuity 3 Wee haue deliuerance from our spirituall thraldome by Christ. 4 That by which we are ransomed and redeemed is the bloud of Christ 5 To haue our sinne forgiuen is to be redeemed and set free from all euill 6 Euery belieuer in Christ receiueth forgiuenesse of his sinnes 7 God from his rich grace giueth vs pardon of sinne Verse 8. Doct. 1 God giueth pardon of sinne to none to whom hee first hath not giuen wisedome and vnderstanding 2 True wisedome and vnderstanding are gifts of Gods grace in Christ Iesus 3 God doth giue wisedome and vnderstanding plentifully to vs whose sinnes he forgiueth Verse 9. Doct. 1 God worketh sauing wisedome in none in whom hee openeth not the doctrine of wisedome the Gospell of saluation 2 The doctrine of our saluation through Christ is a hidden secrecie 3 The reason why God reuealeth or openeth the Gospell to any is his meere gracious pleasure within himselfe Verse 10. Doct. 1 God hath set seasons wherein hee will accomplish all his purposed will 2 God by opening vs the Gospell doth bring vs his Christ 3 Whosoeuer haue him or shall be gathered to Christ they are brought to him by opening the Gospell 4 Wee are gathered together as fellow-members each with other in Christ Verse 11. Doct. 1 Being in Christ wee finde not onely righteousnesse in him but life euerlasting 2 The way to finde our selues predestinate before all worlds is to finde that we are called iustified sanctified 3 Euery thing which commeth about is Gods effectuall working 4 What God worketh or willeth hee doth it with counsell 5 What God willeth once that he effectually worketh Verse 12. Doct. 1 To be brought to faith before others is a prerogatiue which persons so called haue aboue others 2 The end of all our benefits we attaine in Christ is this that we may set out his glorious grace and mercy toward vs. Verse 13. Doct. 1 God by our hearing his Word doth bring vs to be partakers in his spirit 2 The word of the Gospell is that which being heard bringeth vs the quickning spirit 3 All Gods promises made in Christ are true and faithfull 4 It is not enough to heare but wee must belieue before wee can be partakers of the good spirit of Christ 5 The faithfull are as it were by seale confirmed touching their saluation and full redemption 6 The holy spirit and the graces of the spirit are the seale assuring our redemption Verse 14. Doct. 1 The spirit doth not onely as a seale but as an earnest penny giuen vs from God confirme vnto vs our heauenly inheritance 2 The spirit abideth with vs as a pledge confirming vs till our full redemption 3 Heere below the faithfull feele not themselues fully deliuered Verse 15. Doct. 1 Ministers must labour to know how grace goeth forward in those with whom they haue to deale 2 The Ephesians faith is occupied aboâ—â— the Lord Iesus Christ 3 Faith and loue are neuer disioyned but go â—â—ch in hand one with another 4 The loue of true beleeuers is set on the Saints yea on all the Saints Verse 16. Doct. 1 The grace of God in others must moue Christians especially Ministers to be thankefull to God 2 Christians are to helpe each other with prayer especially Ministers their conuerted people 3 We must with perseuerance follow God in those things wee pray for Verse 17. Doct. 1 We must so consider God when wee come to him in prayer as that we may see him in the things wee desire 2 Euen true beleeuers haue great want of heauenly wisdome 3 We haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs. 4 It is euen God by the spirit of Christ who worketh in vs all true wisedome 5 To grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde Verse 18. Doct. 1 They
iustification or glorification For the first it conteineth the dignity of being the sonnes of God 2. The inheritance of light or the diuine nature begun here to be perfected hereafter for the first see Iohn 1.22 1 Iohn 3.1 Hee giueth vs this dignity sheweth vs this loue that we should be called his children not that we are children as Adam was who because hee was produced in the similitude of God might be called a Sonne of God but sonnes through a mysticall coniunction with Iesus Christ that naturall Sonne of God Secondly we haue the inheritance of light or a diuine nature which standeth not in such a life of God as Adam had which was a knowledge of God onely as a Creator of all things and a righteousnesse and holinesse which were in order to God knowne onely as a creator not such a life as may fall away but a life which standeth in knowing as an Author in Christ of supernaturall grace such righteousnesse and holines as are in order to God as now made manifest in Christ Iesus such a life as shall neuer haue end according to that those who are borne of God cannot sinne for the seede of God abideth in them Thirdly all that glory wee looke for in Heauen is comprehended in this adoption Rom. 8. Wee expect our adoption euen the redemption of our bodies Now wee come to haue this executed on vs by faith on Christ for so many as beleeued to them it is giuen to be his children sonnes and daughters vpon our mariage with the naturall Sonne wee come in the place of sonnes and daughters also But for the order in which we receiue this dignity it is somewhat doubtfull whether when we are iustified or when we are glorified To which I answer briefly that it belongeth to our glorification and is to be recalled vnto that head for Redemption which is put for Forgiuenesse of sinne and iustification when it doth not note out our finall deliuerance this redemption is made to goe before it Gal. 4.5 That he might redeeme vs who were vnder the Law and that we might receiue Adoption Beside iustification doth nothing but sentence this of me that I am iust before God so as to receiue life from his grace Now to be iust is one thing to be reckoned a son another Againe this adoption is called by the name of a dignity or eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea glory it selfe is called by the name of Adoption Rom. 8. Wayting for our adoption euen the redemption of our bodies To omit that Rom. 9.4 those two words Adoption Glory may be put for one thing viz. Glorious adoption For the Arke is well comprehended in that head of seruice as a principall type belonging to the Law ceremoniall and looke as not onely actually to possesse the kingdome but to be heyre apparant of it is a great point of gâ—ory so the dignity of adoption adopting vs as sonnes and heyres apparant of the kingdome of heauen is a great part of glory as well as the inheritance it selfe There are but two things of moment which I know to be obiected Obiect 1 That which we haue immediately on belieuing that belongeth to our iustification but belieuing wee haue this priuiledge nothing comming betweene Iohn 1.12 Resp The second part of this reason is not true and the proofe is vnsufficient for though we be adopted beleeuing on Christ which the testimony voydeth yet it followeth not that we are immediately adopted nothing comming betweene our faith and adoption Wee are said to be saued by faith to haue eternall life belieuing yet betweene faith and life iustification must be conceiued so heere also Obiect 2 The second reason is that which giueth vs a title to life that must be a branch of our iustification to life But our adoption giueth vs title to life To the first part I answere with limitation thus That which giueth vs title to life Resp being it selfe no circumstance nor part of life now executed in vs But so adoption doth not which is the giuing of life in regard it maketh life now ours as an Orphans lands are his ours as who haue the right to it but are not yet actually possessed in it Should not the proposition be limited as I haue said it would proue that the giuing of the spirit belongeth to iustification for that doth giue me right to life as an earnest penny or part of paiment doth giue a man right to challenge the whole summe This benefit then is fitly couched vnder that last of our glorification Rom. 8. Whom he predestinated he called whom he called he iustified whom he iustified he glorified in this manner executing their glory First he giueth them of grace the dignity of sonne-ship and so a right to glory and after hee doth actually possesse them of it thus glorifying those whom out of grace he had iustified to the receiuing of life from him as a gift of his meere grace Vse 1 This then being that God did before all worlds dispose the meanes whereby we that are his should be brought to adoption how should wee admire this so great grace which we found in his eyes from all eternity Thou beleeuing soule who by faith art married to Christ Iesus thou who hast receiued the spirit which maketh thee call Abba Father the spirit of this Adoption what is this now wrought in time but that which God did preordaine before all time euen thy Adoption through Christ See then what loue the Father did beare thee that thou shouldest be made a Sonne admire it When Dauid was told of matching with Sauls daughter what said he seemeth it a small thing to be sonne in Law to a King And shall it seeme a small matter to vs that wee are now according as we were predestinated that we are sonnes in Law adopted heyres ioynt-heyres with Christ of the kingdome of glory Vse 2 We may see hence what duty wee owe to God we I say whom he hath now adopted for his children euen as of grace he did predestinate If I be a Lord where is my feare if a Father where is my honour Earthly Parents the greater things they meane to leaue their children the more they expect all obsequious and dutifull behauiour from them so doth God from vs the greater and more excellent condition he hath appointed vs vnto the more he doth challenge from vs all such care and duety as may declare vs not vnworthy so great fauour Doct. Secondly that we are predestinate to adoption Obserue that the life which God hath ordained by meanes prepared to bring vs is a life comming immediately from his grace that life which is a consequent of Adoption yea called adoption it selfe that which accompanieth sonneship is an inheritance that life cannot but come from the free grace of God our Father Adoption and sonnelike inheritance are not things purchased by contract of Iustice but are freely vouchsafed Behold what loue the Father hath
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
a supernaturall habit of belieuing Wee ergo are said beleeuing to receiue the spirit because then wee receiue it more fully and manifestly dwelling in vs to our sanctification and assurance touching our redemption Vse 1 Wherefore let vs labour by faith to be one with Christ let vs eate as it were and drinke him by beliefe on him then shall wee feele the quickning spirit comming out of him yea let vs striue for a further measure of faith for the wider the mouth or necke of a vessell is the more it receiueth the faster it filleth so heere the more our faith dilateth it selfe the more abundantly doth this spirit flow into vs from Christ Vse 2 We see the idoll faith which many rest on for it bringeth them not to be partakers of a holy spirit nay their faith is accompanied with a spirit of sensuality fleshly prophanesse filthinesse couetousnesse euen such a spirit as is fit to come from a groundlesse and fruitlesse presumption Thus hauing considered the benefit in generall wee will sift it more particularly for hee doth not barely say in whom when ye also had belieued ye receiued the spirit but ye were sealed with the holy spirit fore-promised Two things are to be marked 1. The sealing which doth figuratiuely signifie a singular confirmation giuen to faithfull ones touching their redemption The seale the holy spirit that is both the person of the spirit dwelling with vs and the graces of the spirit inherent in vs which is here said a spirit of promise because God had fore-promised to put his spirit into our hearts that his word and spirit should neuer leaue the faithfull seed that he would poure out the spirit on all flesh which solemne promises make me thinke that this phrase is in this sense rather to be constred as Gal. 3.4 Wee are said by faith to receiue the promise of the spirit that is the spirit of promise or that had beene promised as here it is vttered Doct. 4 First obserue that the faithfull are as it were by seale confirmed touching their saluation and full redemption for this is to be supplied from the 4 Chap. 30. ver Who confirmeth vs who hath annointed vs yea who hath sealed vs 2 Cor. 1. As God did seale his Christ as the person in whom hee would be glorious by working our redemption so he doth seale vs who are belieuers for persons who shall haue redemption by him Euen as persons contracting doe mutually seale and deliuer each of them their deedes in seuerall so betweene God and the belieuer the belieuer doth by faith set to his seale as it were that God is true in that which he promiseth Iohn 3.33 and God he doth seale vnto the beleeuer that he shall be infallibly brought to the saluation hee hath belieued for to seale vp belieuers to redemption or to seale redemption to belieuers are heere equiualent Looke what a seale set on any thing doth it agreeth well to belieuers For first a seale maketh sometimes things sealed secret Thus the graces of the spirit make belieuers vnknowne to the world who haue not receiued the same spirit with them yea such as none can ordinarily know their happinesse beside themselues My loue is like a fountaine sealed for this cause the World knoweth you not because it knoweth not the Father 1 Iohn 3.2 Secondly a seale doth distinguish thus the belieuers are a peculiar to God are set apart as the first fruits of the creature are taken out of the world Thirdly A seale doth make things authenticall Thus measures cloathes deedes any thing by the seale comming is confirmed and warranted in the kinde of it Thus belieuers they haue that giuen them which doth fully assure their saluation alwaies yea which doth not onely make it sure in it selfe but sometime put it out of all doubt with them that they can say they know whom they haue belieued and that hee is able to keepe their saluation they haue trusted him with to that day Looke as Kings when they take any to great offices or to haue hold lands matter of inheritance heere or there they giue their seale that they may the more secure it vnto them so doth God to vs when now hee taketh vs belieuing to that heauenly inheritance But it may be obiected by many belieuing hearts wee finde no assurance but much doubting euer and anone though wee hope wee haue and doe truely belieue Answ It is one thing to haue this or that surely by deed and seale confirmed another thing to know that we haue a thing so sealed As men in earthly things may haue sure euidence for this or that and yet not alwaies know the certainty of their hold and so doubt causlesly thus it is in belieuers they haue their redemption euer surely sealed but not knowing the certainty hereof in themselues they are yer-while subiect to doubtings Vse 1 The Vse is that seeing God hath thus sealed to vs our saluation we shold Ergo labor to be fully perswaded touching this his grace toward vs. Though true beleeuers are not alwaies sure of their saluation in their sense and iudgement yet they should euer striue to this For as men would be trusted confidently in that they promise and seale so God much more would haue vs be secure touching that which he hath promised written sworne outwardly and inwardly sealed Vse 2 Let vs all striue to get our selues sealed to redemption seeing God doth seale those whom hee will deliuer in that great day If we be not in this number we shall not escape damnation Euen as in the ninth of Ezechiel and Reuelation 7. those were kept from the iudgement spirituall in the one place corporall in another whom God had sealed and marked thereto so is it here c. Doct. 5 The last point followeth viz. That the holy spirit and the graces of the spirit are the seale assuring our redemption the seale sealing vs to redemption For assurance of outward things wee haue onely the seale sealed on waxe or otherwise wee neede not the Signet sealing but wee are confirmed touching saluation both by the spirit of God who is as it were the seale sealing and by the graces of the spirit which is as it were the seale sealed and printed vpon vs yea these two both of them are together as a seale while it standeth vpon the matter which it now sealeth Looke as the Kings of England graue on their broad Seale their owne image so print as it were their owne picture in this or that which they seale So our God by his holy spirit essentially like himselfe he doth print vpon our soules his owne image vpon vs I say whom he sealeth to redemption Now that both Gods spirit and this image of God in vs doe as it were seale vs vp to saluation is plaine For first of the person of the spirit it is spoken Rom. 8. that it beareth witnesse to our spirits that we are Gods children and heires with
we haue obtained this or that we may cease to begge any longer as we did before Euen as the body resteth when it is now come to the place to which it moueth so the soule when it hath attayned that to which it went by vnfained desire Secondly when we finde the thing not to be profitable for vs or otherwise not pleasing to God Thus Paul was taught to see the vse of that buffeting remaining with him Thus when Ieremy learned that God had not to giue nor would not be intreated for the prosperity of the people hee did desist though hee did well before in asking of it for that reuealed will and not the secret is that to which our actions must be conformed Though here is somthing extraordinary in these examples yet God doth often let his children see that they did affect things not good for them by leading them into fuller knowledge of their owne hearts and by letting them finde the fruit of some outward disturbances the remoouall whereof they sought earnestly so that they correct themselues and no more seeke to be free from that which they finde so necessary by good experience this desisting is holy and good Thirdly there is a desisting ouertaking Gods children when God doth locke vp their hearts that they haue not power to seeke the good of some persons or Churches as heeretofore they haue done which when it is not contracted or caused by some sinfull indisposition in the party but from a secret of God not moouing the spirit in this kinde that so way may be made for his iudgements it is such a ceasing as cannot be condemned for sinne though it may alwayes be bewailed as a secret desertion which doth foretell heauie things insuing Fourthly Wee cease to pray as before for things without sinne when now God hath as it were spoken within our spirits that wee shall haue the thing we haue asked and bid our soules after a sort returne to rest For from whence we find God thus good vnto vs wee follow not with our accustomed feruency though execution delayed may cause vs sometime seeke the seasonable performance of it the soule is more in ioyfull expectance lesse then before in carefull petition The ceasing therefore forbidden is when before we receiue things we doe through vnbeliefe and impatience giue ouer either for a time which befalleth Gods children or altogether The latter question is answered thus Looke as a brunt of vnbeliefe doth not euacuate our faith formerly grounded on Gods promise for Dauid his saying that Saul would at length catch him and flying out of vnbeliefe to Gath did not make his former faith in vaine so intermission for a brunt while the fit of vnbeliefe deiection of minde or impatiencie lasteth doth not hinder but that wee shall receiue the things wee haue vnfeignedly desired The Vse is to stirre vs vp that wee faint not in following God Wee loue not to be troubled and euen molested with instancy but no thing is more acceptable to God then this violence which will not let him goe till he hath blessed vs. I but I seeke and see nothing of my prayers the haruest commeth not so soone as the seed is sowen though thou feelest not the things thou askest nor remoueall of those euils whereof thou complainest yet thou dost not know what euill this course of following God doth keepe from thee nor what good in other kindes he doth thee for it Againe thou shalt reape in time if thou vtterly faint not for that which is denied vs in life is often by Gods most wise disposition graunted in the end of it But to come to the prayer it selfe VERSE 17 Now followeth his Prayer in which we mark the Person to whom he prayeth with his description First from his relation to Christ Secondly from the attribute of his glory God of Christ the Father of glory 2. The benefits for which he prayeth touching which three things are to be obserued First the benefits to be bestowed which are propounded in this verse and further declared in the beginning of the verse following Secondly the way by which they should be giuen them in the end of this verse Wisedome and reuelation through the knowledge or acknowledging of Christ Thirdly the end that thus they might know both the things kept from them in the heauen and that which had beene bestowed vpon them To open the words of this verse the Father of glory doth note out God as glorious by nature in himselfe and the fountaine of that glorious life which is communicated with any of his creatures The spirit of Wisedome is put for the gift of wisedome which is bestowed on vs and it is called the spirit of wisedome both because the spirit doth beget it in vs as also because the same spirit is with it to sustaine it and perfect it Thirdly because the wisedome it selfe is of a spirituall nature moouing them in whom it is to worke after the direction of it The spirit of Reuelation Reuelation is extraordinary or ordinary and it is nothing but the gift of illumination or that light which the spirit causeth to shine about our mindes by which as a meane things spiritual are made manifest to the eye of our vnderstanding as by the light of the Sunne things bodily are made manifest to the eye of our body and the spirit causeth this and continueth it euen as the Sunne doth cause and continue this naturall light which we haue with vs all the day long Knowledge of Christ is put for that affectionate knowing acknowledging of him The summe is Since I heard of your faith in the Lord Iesus I goe to him who is the God of this Christ on whom you haue belieued who is the Father glorious himselfe by nature and the author of all that glory which is communicated with his children intreating him to giue vnto you that spirituall gift of wisedome whereby you may be able to vnderstand and that light of his spirit which doth make manifest the things spirituall which are to be vnderstood of you and this I wish you through the further knowing and acknowledging of that Christ in whom you haue beleeued More plainely I desire for you that God would giue you eyes of your vnderstanding so enlightned that you may know him Doct. 1 Obserue then first that wee must so consider of God when we come vnto him in prayer as that we may see in him the things we desire The Apostle going to Prayer for these Ephesians who had beleeued on Christ and about to seeke the glorious gifts of the spirit which might helpe them to know the glory reserued for them he setteth God before him as the God of that Christ whom these had now receiued by faith into their hearts and the father of all glory both of them strengthning his faith For he could not thinke that God the God of Christ would be wanting to those who were Christs or that the father of all
not let our Peace while wee know that all things shall worke to our good that we shall be more then conquerers that God will not leaue vs nor forsake vs. Fourthly and lastly our Peace considered as abouesaid doth flow from the gift of the spirit which teacheth vs in some manner to know these things which are next aboue named we haue not receiued the spirit of the world but the spirit of God which teacheth vs to know the things bestowed vpon vs Nihil noÌ„ precognitum afficit voluntatem for nothing can worke vpon the affections as to make vs feare ioy further then it is knowne and wee see that a condemned prisoner though that his pardon be sealed yet is no lesse subiect to feare then before till the matter commeth to his eare and hee be infallibly certified of it Thus much for the grounds which are in some measure wheresoeuer true Peace is in any degree The more full Peace commeth from a further worke of Gods grace in vs which represseth or vanquisheth for a time all perturbations which spirituall wickednesses vnbeleefe vnholinesse in generall want of godly contentation defects in our conditions might occasion For looke as vnto bright cleere light more is required then that the Sunne should be present inlightening the ayre to wit that it should be in that strength present as to waste and disperse all darkesome clouds so heere to this full peace it is necessary that all perturbations should be more fully remooued Thus much for the opening this benefit Vse 1 Now the vse of this is first to stirre vs vp to seek after the true Peace Peace is a sweet thing so sweet that many a man doth so loue it that he will suffer much wrong rather then to giue any way to disquiet What were all the riches of this kingdome what were al the contentments of our priuate state vnto vs if we wanted this Peace If we could not eat our meate but with danger of hauing our throats cut before we should rise were the case thus would we not flie from our natiue Countries and seeke vs habitations where wee might liue peaceably That which a wound is in the flesh that which a sicke distemper is in our body that is disquiet and trouble in the minde Wherfore let vs flye by faith to the Prince of Peace Christ Iesus Vse 2 2 Wee must stirre vp our selues to be thankfull for this so excellent a benefit Should God suffer the Deuill to trouble vs with the guilt of sinne should he let the power of it rage vsurp so in vs as to inforce vs to cry ô miserable that we are should the Lord suffer the Diuell to haue such power as to tempt vs with blasphemous suggestions with prouocations to selfe-murder should hee let such discontented frets dwell in our mindes which did wast our liuers and make vs pine away with the anguish of them euen in this it were our duties to be thankefull how much more when we walke all the day long with inward tranquillity Wouâ—â— not any thinke himselfe faulty that should not thanke God for this temporall peace of our Kingdome that we heare not the drumme the trumpet the clattering of armour but that thou hast part in this peace which maketh thee free from feare of death hell the world all wickednesses which maketh thee sleepe secure wheresoeuer the winde lye for none can blow but to bring thee in profit if thou knowest this peace how much more art thou bound to break forth into the praise of thy most mercifull God Doct. 5 Obserue further from this he first nameth Grace then Peace as springing from the former Obserue hence that all true Peace is that which is bred in vs from the knowledge of Gods loue towards vs. Would we know true Peace if we finde that Gods loue doth cause in vs this Grace heere spoken of we may be sure our peace is sound To open this you must know that Gods grace or loue doth proue it selfe in common to all or more specially to some and may be called a common or a speciall Grace Now the Peace which is grounded vpon conceit of a common goodnes of God towards vs is not sound Peace for euen the beasts enioy common fauour from their Creator God saueth man and beast hee openeth his hand and filleth them his mercy is ouer all his workes this more common or vniuersall mercy as I may call it But here ariseth a necessary question viz. How I may discerne Gods speciall grace from this more common Ans First this speciall grace springeth from another fountaine common Grace commeth hence God is a faithfull Creator patient and kind toward the vnkindest vessels of wrath Hence it is that he doth them good that his goodnes may not want a witnesse in their owne conscience Acts 14.17 but this speciall Grace commeth from hence that hee is reconciled to vs in his Sonne Grace truth through Christ Iesus he hath made vs beloued in his well-beloued Iohn 1. Ephes 1.7 Secondly hence commeth a difference in the benefits for that common fauour giueth benefits to the preseruation of this naturall life but this loue in Christ giueth supernaturall benefits of repentance faith hope inward change of heart and affections Hence followeth a third difference for common Grace is acknowledged sometimes while the benefits of this life are afforded men but they neyther feele nor confesse Grace when these are bereaued but this spirituall Grace which commeth from Christ and standeth chiefly in supernaturall gifts this is felt often most abundantly in afflictions Rom. 5. Afflictions breed patience patience experience experience hope the loue of God being shed into the heart for as the darknesse of the night hindereth not the bright-shine of the starre no more doth the darkenesse of afflictions obscure the bright-shine of this Grace toward vs. Yea wee shall finde this in experience if before our troubles we doe not ouertly skinne our soares sparing our selues in our sinnes partly by not prouoking our selues to due repentance partly by not seeking to get the roots of rebellion throughly mortified partly by not endeuouring to weane our selues from all inordinate earthly delight in the creature for our superficiall sleighting in matter of repentance our boysterous proud impatience not well subdued our vnweanednes to some thing or other these 3. doe make an Ecclipse of the light of Gods countenance when now we are afflicted This by the way A fourth difference in these graces may be taken from the effect of them in the hart for the grace a carnall naturall man feeleth neuer maketh his heart flie vp from all earthly things and reioyce in God whom he seeth fauourable but euen as a harlot her loue is more to rings bracelets or gold sent her then it is to the senders so the world an adulteresse her affections are altogether on the creatures and good benefits giuen them nothing in comparison vpon God himselfe But the true
fearfull destruction Thus much for the persons blessed Now for the blessings 1. The quality With spirituall 2. The quantity With all spirituall blessings First for Paul marke what kinde of benefits prouoke him to blesse God euen those which are spiritual Doct. 7 Obserue what benefits make a regenerate man thankefull those that are spirituall those bestowed on himselfe or on his brethren or sisters doe make him thankfull There are naturall ciuill spirituall benefits Whatsoeuer things liue a naturall or ciuill life naturall ciuill benefits are welcome to them so are spirituall with such as haue receiued a life spirituall the very Horse will scrape and neigh and if he could speake would say I thanke you when you bring him his prouender Let a ciuill man be taught skill in some faculties giue him wealth honour and fauour with those that are great you win his loue giue a voluptuous Gentleman a Dog or Hawke you shall haue more thanks then for a better matter when these things befall their friends it reioyceth them Thus a spirituall man when hee seeth on himselfe or others spirituall things bestowed it doth make him both glad and thankefull Rom. 1.8 1 Cor. 1.4 Rom. 6.17 Vse 1 The Vse of which consideration is to let vs see what kinde of creatures we are If we be risen with Christ we will affect things spirituall forgiuenesse of sinne the gift of faith sanctification and such like so as to be thankefull for them ioyfull of them yea if we haue any fellow-feeling as members knit together in the same body we shall not be able to see these benefits in any but they will moue vs to be thankefull Obserue thirdly In regard of God what kinde of benefits he doth giue his children to wit such as are spirituall euery thing in nature doth communicate with that which is begotten of it such a like nature as it selfe retaineth Thus it is also with ciuill men for they leaue their children Gold Siluer House Land and such like other good ciuill benefits Thus our heauenly father he is a spirit he ergo maketh vs partakers of a diuine nature who are his children and blesseth vs with spirituall blessings Now a blessing is spirituall in two regards 1. In respect of the nature when it is a thing wrought not by any power of nature or meanes naturall but by the vertue of Gods spirit and meanes supernaturall such as is Gods word 2. Things are then in some sort spirituall when though for their Essence and being they exceede not nature yet they are directed by a supernaturall prouidence to worke vnto an end aboue nature euen to bring vs vnto happinesse with God such as is spirituall and supernaturall Now God doth thus giue his children many blessings spirituall for nature and doth so guide all things health wealth sicknesse pouerty that they worke together vnto the spirituall and supernaturall saluation of those who are his If then one should obiect and say why the godly haue the benefits of this life naturall and ciuill as well as those belonging to another ergo are not blessed onely with spirituall blessings I answere That euen these benefits are in some sort spirituall while by Gods prouidence they are eleuated and guided to a higher end then is the seruice of this life onely Hence we may make a rule whereby we may know whether we be Gods true children whether wee haue the childrens blessing Let vs enter into our selues and looke if we finde these spirituall blessings then we may secure our selues that we are the Lords These are all of them appurtenances to the matter of inheritances Now we know though Parents giue Legacies to many vses to many persons who are no kinne to them yet they conueigh the matter of inheritance onely to children So doth our God giue many blessings to men deuoide of grace to cast-awaies but these spirituall blessings of sound faith repentance c. which serue to enter vs into the inheritance of that euerlasting kingdome hee bestoweth these on none but children Let not men deceiue themselues because they haue these outward things Esau got the blessing which the deaw of heauen and the fatnesse of the earth might yeelde him Abraham gaue gifts to the children of his Concubines though not Isaaks blessing Thou canst not know thy selfe blessed of God by outward things vnlesse thou findest them to prouoke thee to loue and feare and be thankfull to the Lord and so set forward thy spirituall saluation Vse 2 Secondly Wee see here that the happinesse that the riches of the spirituall man are not known nor discerned with outward senses and carnall reason for spirituall things cannot be discerned 1 Cor. 2. but spiritually the godly man hath a white stone in which is written a name that none reade but himselfe he is absolued from sinne Reuel 2.17 and accepted to be a Sonne of God through Christ and heire of heauen And yet because he is thus made a sonne of God through Christ 1 Iohn 3 3. the world doth not know him euen as we know not the sonnes of Princes were they amongst vs who dwell in Nations far from vs. But this must not dismay vs Some men that carry a low saile being of great wealth liuing at an vnder rate in regard of that their state might beare when some of greatest show but meane wealth scorne them as poore they smile at the the matter knowing themselues in matter of estate not inferiour to the other and they please themselues thus that they are vnknown While we haue hidden treasures the world knoweth not of we are not to be deiected In heauenly places Doct. 8 Obserue Where all our blessings are giuen vs in heauens there they are first framed thence they come which we haue there being the consummation of them reserued our hope not the habite whereby we hope for after all things present this shall haue no place 1 Cor. 13. but the things we hope for are in heauen our incorruptible inheritance is heauen reserued for vs where Christ our head was there Saint Paul there all things may well be said to be which are giuen vs in him Now when the Apostle did write Christ the common treasurie of all his Churches good was in heauen Earthly Parents giue and leaue their children blessings there where themselues haue their abode they giue not commonly inheritances to them in Countries they neuer did dwell in Our heauenly fathers dwelling is in the heauens and there he giueth vs our blessing Againe we see that is the place where euery thing resteth that I say in which it is first bred from which it first commeth Fish bred in water there they abide they cannot liue being out of it so the creatures in the earth and thus these spirituall benefits the place of them is heauen there is kept the fulnesse of them thence they come thence they shall haue their consummation In this regard earthly things are called
iudgement then shall we haue that life now hidden manifested in vs. Vse 1 The Vse of this is first to let vs see to whom we are to giue the praise of all we haue receiued euen to Christ the head of vs Wee haue receiued our spirituall being from him Vse 2 Againe we must labor to get more neere communion with Christ seeing hee is the fountaine whether should we haue recourse but to him the more we could approach to the Sunne the more should we be inlightned with the light of it Want of Vnion and Communion with this fountaine maketh the Grace in temporizers come to nothing as waters doe which haue no running spring to feede them Who hath elected vs verse 4 Now he doth prosecute the Doctrine of Gods benefits which were summarily propounded and proueth that he spake by particular enumeration first of benefits before all times which we haue so in Christ that wee haue them through him Secondly of those benefits which we haue so in Christ that we haue them also for his sake through him as he speaketh in the 7. verse changing his phrase in whom we haue redemption through his bloud The former are two 1. Election in this verse 2. Predestination in the 5. and 6. verses In this verse wee are to marke these things 1. The spirituall blessing as hee hath elected 2. The persons heere said to be elected vs 3. The person in whom in him 4. The time 5. The end First to open the meaning of them and then to come to the instruction to be deduced First for Election it is put sometime for that election which is made in temporary execution of Gods purpose whether it be a separating of men to the state of Grace which maketh them as the chosen first fruits of the creature thus it is taken Iohn 15.19 The world hateth you because I haue chosen you out of the world thus 1 Pet. 1. ver 2 to the elect of the dispersion seemeth to be vnderstood or a separating of them to any office or dignity as Saul yea Iudas might in this sense be said chosen But heere hee speaketh of that choyse which God made with himselfe from all eternity as is manifest Secondly By the persons vs he meaneth himselfe with those Ephesians which hee had called Saints and beleeuers ver 1. In him Is diuersly construed first in him that is in God the Sonne not considered as God-man Head and Mediator of the Church but as second Person God with the Father Thus all things are said created in or by Christ not that he is considered as Man-God in this worke but because Christ God-Man as the Sonne of God God with the Father and Spirit as that person by whom all things are created But ver 3. it is plaine he doth consider Christ as wee are blessed in him in regard of both natures euen as he hath God for his God by couenant In him who hath God for his God and Father we are blessed Some make this in Christ not to be referred to that action of election but to the end in this sense He hath chosen vs in Christ that we should be holy that is hee hath chosen vs that wee should be holy in Christ but besides the harshnes it is impertinent though a truth for his scope is to proue not that in Christ we are made holy but that we haue this blessing of election in Christ Some take in Christ as if it belonged to the persons elected in this sense as he hath chosen vs now by faith in Christ to that fore-sight of his which beholdeth all things as present which are to come but this is beside the scope of this Scripture which intendeth not to lay downe our vnion with Christ by faith but Gods electing Christ Ergo in him must needs belong to the action of Electing not that obiect about which it is exercised In him Therefore noteth Christ God-man as the head and first Elect after whom and in whom all of vs his body for order of Nature are elected so that this phrase noteth the order in which wee come to be elected not the cause of election For the time there are 3. 2 Thess 1.13 2 Tim. 1. phrases which seeme to note the same thing 1. From the beginning 2. Before worlds 3. Before the foundation of the world These all may note that eternall loue of God toward vs there vnderstand nothing but eternity but because within eternity God doth foresee the things which are done in time and therefore though hee chose from eternity nothing hindereth as some thinke but that hee might foresee some thing whereupon to choose therefore this phrase may be extended not onely to respect the actuall creation but the Decree it selfe of the worlds being to this sense that hee chose his in order of nature before by his Decree hee laid the foundation of the world The end is all one with saluation elsewhere named for loue made perfect is the formall blessednesse we looke for in heauen it is nothing else but the supernaturall being and life of a Christian which is begun in Grace perfected in glory The summe of these words more amply is this Blessed be he who hath blessed vs in Christ with euery spirituall blessing As for example First he hath with himself set his liking on vs chosen vs before others vs I say who now belieue on Christ and are sanctified by his spirit this his Election beginning first at Christ our Head and so descending downeward on vs his members in him and this his Grace was toward vs before there was any word yea for order of nature before his decree did â—ay the foundation of the world that to which he hath elected being no lesse then saluation that glorious life of loue which begun heere shall one day bee made spotles and perfect before him Now to come to the Doctrine hence to be deduced Doct. 1 First We see what is a blessing worthy all thankfulnesse euen this of our election I praise God alwaies who hath elected you from the beginning This is the roote out of which all these blessings grow which in time we partake euen as the body and bowes branches of the tree issue from the root and are corne vp by the same Ergo this is in nature and in S. Pauls reckoning before predestination it selfe For as first I agree vpon this end I will help a sicke man to recouer his health before I determine to send for any Physitian so here God doth first by election choose to the end and agree on that in order of nature before hee predestinate meanes by which he will most certainely bring to this end For the better vnderstanding of this benefit two things shal be briefly opened 1. What it is 2. Why God the Father is here said onely to elect For the first the common matter which doth concur to the being of this benefit is loue a loue which God hath to vs
are some things in which he is not omnipotent not to name the same things he would haue of vs he hath couenanted to worke them in vs I will put my spirit in your hearts and make you c. and that there is no power in God which is not infinite and omnipotent true it is that the verse setteth downe iust ends and that therefore God hath power to purpose and worke most iustly that which is decreed and done to so iust purpose These are collections which his head hath deduced but not once imagined by the Apostle and marke now how the Apostle hath foyled the cause of God by strugling so laboriously and mystically against that which might so easily be answered They seeme to murmure against God if he be angry at them who are hardned by his will or a decree of his will irresistable The plaine answere is God is not vniust though he be angry because the decree of his will did determine the hardning of none but such who should first by their vngratefull and horrible vnbeleefe prouoke his iust anger and induration whereas you thinke that hee did decree to bring you to this with a will vnresistable the truth is he did decree nothing about you but conditionally putting also the condition so in your power that you might haue kept your selfe from comming into the number of those who are in his anger hardned if you would but you would not The manner ergo laid downe preuenteth such a thought in as much as this might be deduced from it That word which doth signifie such an election and adoption as doe not depend nor once respect any merit in the creature that word is sinne though the Iew righteous in comparison of the Gentiles be reiected and the sinfull Gentiles receiued The end shewing why God would not looke at any thing in such whom hee elected and called viz. that his decree and word about some whom he had elected might abide surely taking effect while the stability and efficacy of it depended on him freely calling not on vs for did Gods decree or word touching saluation depend on men it would proue more vnstable then a decree in Chancery as we see in Arminius his decrees I will saue them all if they will obey me I see they will not but they will sinne Well I must let them but I will condemne them all I but my mercy heere must moderate Iustice this decree must not be peremptory I will send Christ to redeeme all that I may saue all againe I decree to saue all if they will beleeue but I see they will not I will saue such as I see now beleeue with perseuerance and reiect others that order was fit in electing which doth make Gods decree most firme and of most effect to his elected but to choose them without any respect to their workes was fit to this end Ergo hee did choose in this order not looking at any thing in them but at his gracious pleasure and in these examples as in types are laid downe all the high points of election viz. that God doth choose vs before we are that God doth not looke at any thing in vs for which to choose vs for though it is true they were in their causes yea in some degree out of them yet they are brought in as now chosen when they were not manifestly in the nature of things but creatures to be borne afterwards and though they both had in Adam offended yet this is excluded in their typicall consideration and they are heere brought in as hauing done nothing Like as Melchisedeck had Father Mother length of daies but as hee is a type none of these things come to be considered in him What saith Arminius heere He maketh the 10.11.12.13 verses to contain these two things the Type the explication of the Type the Type set forth with sundry circumstances which are not so much to be heeded as the things typified expresly set downe in these words That the purpose of God according to his choyce of some or in which hee chooseth some to life reiecting others might be firme while it dependeth not on works of the Law but on faith obeying him that calleth From which explication he gathereth two syllogismes proouing things to his thought which goe before 1. That purpose which is according to election of some with reiection of other some that purpose may stand sure though many be reiected But Gods word and purpose is according to election or is such as discerneth and choseth some from other some to saluation ergo the word of God is not made of no effect though many of the Iewes be reiected 2. That purpose which dependeth not on workes but on faith obeying him that calling that purpose comprehendeth not such as seeke by the works of the Law saluation But this is such Ergo. Esau the first borne is hated of God Esau is a type of such as seeke righteousnes in the Law Ergo such as seeke righteousnes in the Law are hated of God Iacob the younger was loued Iacob was a type of all who follow life by grace of calling Ergo all who thus follow life are beloued of God To answer which things briefly the persons named are heere to be considered personally and typically Personally because else he doth not proue that Israelites the seede of Abraham may be reiected Typically because they are heads of all the chosen and reiected both in the seed of Abraham in the Gentiles also But that they are types here of persons qualified with zeale of the Law or faith on Christ this is a dreame without proofe meerely presumed which before hath beene sufficiently refuted and shall be further touched in this which followeth First then to the circumstances why are we not to stand vpon them seeing betweene types and things typified there is such analogie as that thereby one doth lead vs to the other But he doth see well that these things here set down in the types cannot stand with that hee would haue typified How can Esau now considered without workes good or euil when he is reiected be a type of those who are reiected as sinners for righteousnesse by workes of the Law Or how can Iacob as he is considered without faith or any other worke when now hee is chosen and called be a type of such who are now chosen when God doth see beliefe with perseuerance in them Againe this decree electing Iacob did offer him grace aboue Esau but the decree of sauing Iacob if hee would beleeue and obey the heauenly calling doth offer no lesse to Esau or any other Now his conceiuing the Apostle to explane his type in that parenthesis is most absurd doth the note of a final cause or euent that or to the end that his purpose doth thus begin the accommodation of a type propounded it is an example not to be seconded nothing is more plaine then that it is added to note the end or euent
in Christ Secondly what this redemption is that is the bringing vs out of bondage Thirdly the ransome in which we are redeemed through his bloud The exposition viz. that he meaneth nothing by redemption but remission of sinnes the fountaine whence it springeth being annexed viz. the riches of Gods grace The summe is out of his eternall grace he hath made vs accepted in his Christ for in his Christ whereas by nature wee are in thraldome and bondage he hath deliuered and redeemed vs through no other ransome then the bloud of his Sonne He hath I say set vs free both from guilt and punishments of our sinnes through his most rich and abundant grace towards vs. Doct. Obserue first in whom deliuerance is to be found from all spirituall thraldome euen in Christ It is often said in Christ as aboue wee are blessed thus and thus The Reason is Because God hath made Christ an Adam head roote common receptacle storehouse in whom are treasured al those good things which from him are communicated to vs There are three phrases in speaking of Christ Sometime wee are said to haue things in him sometime for him as Phil. 2. To you it is giuen for Christ his sake not onely to belieue but to suffer sometime we are said to haue things through him as 1 Corin. 5. Rom. 7. Blessed be God who hath giuen vs victory through Christ Now the reason of the first is because that in Christ as a common store-house euery thing is first placed which afterward is to be imparted to any of vs As in Adam our being naturall our hopes of life and death and in euent our condemnation was receiued before euer they came to be applyed and receiued actually into vs. The second is said that Christ doth by his obedience obtaine euery good thing which in time is communicated to vs for as Adam hath procured all the guilt condemnation misery which in time we know so Christ the second Adam in regard of the contrary The third phrase is spoken in respect that Christ is a mediator not onely of impetration but of execution that is not onely obtaining and receiuing from grace all good for vs but executing and by efficacy applying the same in vs as the first Adam doth effectually propagate his being sinne guilt condemnation Vse The Vse of this Doctrine is to stir vs vp to seeke this aboue all that wee may be by faith in Christ Wee loue to thrust amongst them with whom wee may finde benefit profit yea we must striue by faith to grow vp in him the more neerely wee are vnited with any thing the more wee partake in the vertue and operation of it Those who are neerest the fire partake in the heat or a more than those who are further remoued So it is heere alas men seeke to be made one person in Law to be most neerely ioyned to such as may bring them in wealth Allies beneficiall but who doth seeke by a spirituall marriage to become one with him in whom is euery good blessing See aboue the end of the third verse Doct. Obserue secondly from this that hee saith We haue redemption in Christ what all of vs are by nature viz. no better then in a spirituall captiuity or bondage Were we no way taken or held captiue there could be no place for ransoming or redeeming of vs. Now captiuity or bondage is a state opposite to liberty wherein men liue vnder the power of hard Lords depriued of liberty and grieuously intreated many waies The bondage of captiues is in this first that they are in hands of such as rule seuerely ouer them secondly they haue not freedome to doe any thing which formerlie they might when they were at liberty thirdâ—y they are forced to endure many things most grieuous Thus it is in the spirituall consideration which I wil briefly vnfold What Lords as it were reigne ouer a man they are of two sorts the Principall or Ministeriall The principall is the most iust God whose iustice we haue wronged by sinne ergo wee are said to be redeemed from vnder the Law that is from vnder the reuenging iustice of the Law Looke as subiects taken in murder robbery committed are the Kings prisoners principally not his who keepes them so it is with vs. Ministeriall the Deuill and his Angels the conscience accusing condemning for sin Act. 2. Men are said before their conuersion to be vnder the power of the Deuill 2 Tim. 2. to be taken as beasts aliue of the Deuill to his will not that hee is the principall Lord that hath right in the prisoner but he is the Iayler and executioner so the prisoners are his to keepe them in the dungeon of darkenes and in the chaynes of lusts of darkenesse Yea God hath put a man vnder the power of his Conscience which is as a keeper continually going with him and halling him to condemnation while he is out of Christ and therefore that effect which the spirit worketh through the Law in the Conscience fearing is called a spirit of bondage As amongst the Romans prisoners had vnder-keepers who were chayned arme to arme vnto the prisoner whether soeuer hee went Thus doth God to guilty man his prisoner he doth ioyne to him his conscience as a continuall keeper which though it may be brought asleepe yet it shall euer be found when God shall call bringing him forth and witnessing against him For the second Naturall man hath no spirituall liberty to doe any thing spiritually good as he did before sinne entred but is led as a slaue by lusts by passions by obiects which please him so that hee is in a brutish bondage for euen as the bruit beast hath no liberty but is carried by the appetite to euery thing that doth agree so naturall men as Peter speaketh are led with sensuality couetousnesse that looke as one would lead a sheep with holding out hay or yuie an oxe with fodder carried before it so doth the deuill natural men with such obiects as he knoweth doth fit their corruption 2 Pet. 2.19 Euery one is seruant to him of whom hee is ouercome Now sin hath ouercome all men and this Paul did confesse of himselfe before his conuersion Tit. 3.3 Naturall mans bondage is that hee is exposed to suffer a thousand euils to wearisome vanity in euery thing yea through feare of death the vpshot of euils he is subiect to bondage all his daies while in that state he abideth Hebr. 2.15 Pharaoh did neuer put Israell to such hard seruices as the Deuill putteth those to whom he keepeth vnder his power You may amplifie these considerations Hauing shewed what it is and in what it standeth I will conclude this point with shewing how it entred Our first Parents by the Deuill tempted wilfully breaking Gods commandement brought themselues into bondage Now our Parents once in bondage we that are borne of them cannot be in better condition till God by his Christ out
his Ministers as Legates with the word of reconciliation or pardon inuiting them to belieue on him that they may receiue forgiuenesse of sinne 2. He doth worke together by his spirit making those who are his children belieue on him that they may finde forgiuenesse in him 3. Hee doth communicate with them the forgiuenesse which himselfe had procured and obtained for them Thus euen as condemnation was first within the pleasure of God secondly Come forth against Adam and vs all in him thirdly is communicated actually from Adam to vs what time wee come to be borne of Adam So on the contrary our iustification or remission of sinne is first with God secondly in Christ who hath by his obedience obtained for vs the remission of al our sinnes thirdly it is communicated to vs when soeuer we are supernaturally begotten of him that is brought to beleeue Hee that beleeueth is borne of God for though we haue not iustification actually applied before we are called to faith yet we doe receiue it virtually in Christ when he was quit from all our sinnes as it is in Adam who was his type for though condemnation is not actually applied till we are borne of him yet in vertue his condemnation was the condemnation of vs all And by the way wee may see heere how God forgiueth sinnes how Christ the Mediator how the Ministers God by the principall and prime authority God in dependentèr ex authoritate primaria the Mediator ex commissione Man ex ministerio the Mediator by a secondary deriued authority Man by a ministeriall publication of the word of pardon for Christ doth not ministerially declare pardon euen as he is man for though he be a seruant and subiect as Mediator yet hee is such a seruant as hath an vnder power of iudgement The Father giueth all iudgement to the Sonne he iudgeth none himselfe Such a seruant as my Lord Chancellor is to his Maiesty not such a seruant as an ordinary or speciall messenger in forgiuing sinnes Then conceiue it thus as in citing one to appeare the originall authority is the Kings the vnder authority is with the Iudge of this or that Court the Ministeriall authority in the messenger which doth carry and serue the Writ and the messenger may be said to fetch such a man vp not because any authority in him doth it but the Writ he carrieth as a signe hath authority to doe it so heere God first pardoneth as hauing the prime and originall authority then Christ as chiefe Iudge vnder God in the Court of Chancery that Throne of Grace the Ministers as messengers pardon because they dispense the word of God and Christ which giueth pardon and hath authority to giue it But this by the way The second point followeth concerning the subiect of this forgiuenesse how farre it is to be extended I answer it is to be extended to all our sinnes past before our conuersions following after our conuersions to the whole guilt or blame and to the whole punishment of them Wee must not thinke that onely sinnes past are forgiuen but all the sinnes which shall escape vs through infirmity for the couenant of God is to forgiue vs our sins and to remember them no more Now who shall limit this to sinnes past before conuersion when God speaketh it indefinitely and when such a partiall forgiuenesse may be and yet the sinnes forgiuen come againe to be remembred Col. 2. God hath freely pardoned vnto vs all our sinnes He doth see no iniquity in his Iacob he to whom things to come Iohn 5.24 Hebr. 10. offenders once purged shall haue no more conscience of sinne and things past are alike present The remission which leaueth no place for condemnation must needs be of all sinnes But we being in Christ are so remitted that now there is no condemnation to vs though we daily sinne through the flesh which dwelleth with vs. That iustification betweene which and the giuing of eternall life or glorification nothing commeth that is from all sinnes But who so belieueth hath such a forgiuenes that he receiueth eternal life or is so iustified that he is presently glorified with the beginning of glory Againe we belieuing receiue that forgiuenes of sinne which Christ hath obtained by his bloud for vs but this was a full remission of all our sinnes from the first to the last of them Beside that the redemption and righteousnesse Christ doth bring are euerlasting Hebr. 9. which they could not be if our remission were but of sinnes past for then should euery consequent sinne make vs againe vnrighteous till we were restored If the sinne present at our conuersions be such as cannot be done away without the forgiuing those that follow then we haue forgiuenes of both but our sin dwelling in vs is such that it cannot be forgiuen but all the rest must be forgiuen likewise for all the other are in it as an effect in the cause the cause as the fruit is in a tree and the guilt of the corruption present reacheth to the last sin which is to spring from it ergo it is sure that when God forgiueth vs this be doth forgiue vs all other likewise which hee doth see are in it and will in time issue from it Did not God couenant with vs belieuing to forgiue all our sinnes and seale this Grace by Baptisme all I say past present to come then wee could not helpe our selues in our after fall by looking to that grace sealed in Baptisme for that was helpfull for the sinnes committed before it onely which is contrary to all good experience and doctrine Againe were a man pardoned for sinnes past onely then must we grant that eyther hee may quite fall from his vnion with Christ or be in Christ and yet be subiect to condemnation And if we had not pardon of sinnes after committed as well as before whence commeth it that daily many sinnes of infirmity escape vs the peace which followeth our iustification not once disturbed by them If any say wee haue pardon of those sins for after without which none liueth but not of crimes more grieuous this is to yeeld what they please and to desist where they please without any motiue from reason Neyther doth that parable teach that God forgiueth vs our sinnes before our conuersion but not sinnes after which he doth charge vpon vs at his pleasure for the letter of the parable doth if it be followed seeme to sound as if God might require our sinnes after those sinnes which before he had forgiuen vs and so did forgiue vs now absolutely which the Popish schoole will not abide by The Parable therfore must be constred by the end which it is brought for viz. to teach that such as wil not forgiue shall not find forgiuenes with God Neyther is that Rom. 3. where God is said to be iust in forgiuing the sinnes passed before time through his patience it maketh not any thing to this purpose
lose ten parts of his kingdome It is in our little personall common wealths as in those wide ones Where Counsell failes all goes to ruine Prou. 11.24 Doct. 3 Counsell of his will That is which his will propounded to it did freely accept Obserue hence that what God willeth once that hee effectually worketh see Psal 115. Our God is in Heauen and doth whatsoeuer hee willeth Who hath refused his will so Isa 46 10. We see in beasts that they haue an appetite to that they moue after in men that which they will that they put out their power to effect so it is in God if he will any thing he doth worke it effectually That is a friuolous distinction of an effectuall and an ineffectuall will in God which standeth neyther with truth of Scripture as in this place nor with the blessednesse of God nor with the nature of things all that shewed him which his will accepteth he doth effectually worke it Against blessednes of God for might God will a thing and not haue it hee were not fully blessed when to haue euery good will is more blessed then to want it Against nature of things for euery thing which will and ability worketh if God almighty haue will to any thing the thing must needs follow Where there is full power to worke any thing applied to the working of it the thing wrought must needs follow Heere some distinguish and say that in things which God will doe his power doth worke them effectually but the things which God would haue on condition from vs those his power doth not worke An old Pelagian conceit Would not God haue vs walke in his commandements and hath he not said that he will put his spirit in vs and make vs walke in them S. Austin learned that God did promise to worke mightily those things hee requireth from vs. If to haue the conditionall will be more happy then to want it then God who hath power to worke the condition in vs will not want it Not to say that this conditional will is absurdly imagined in God he must will the hauing a thing on condition which he will not worke and then it is impossible vnlesse the creature can doe something good which he will not doe in him or on condition which he will worke and then hee worketh all he willeth or on such a condition which he seeth the creature cannot performe nor himselfe will not make him performe and this were idle and friuolous Vse 1 The Vse is first for our comfort While we know that all that good which God hath willed to vs he will work it for vs saith repentance perseuerance in his feare sanctification and saluation His will is we should be raised vp at the last day all these hee will effectually work for vs. Did our good depend vpon our owne wills as things exempted from subiection to his power all our comfort were at an end If the preseruing me from euill bestowing on mee good depend not entirely for principall efficacy on God farewell all religion Vse 2 We see them confuted that make Gods will tend mans and worke accordingly as that inclineth which is to set the Cart before the Horse to make the supream gouernesse come after the hand-maid We cannot go to the next towne but we must say if God will saith Iames. God can haue nothing with man no faith no conuersion but if man will and that not as comming to him in obedience but as able to crosse him and resist his pleasure Ob. Hee doth still worke after the counsell of his will seeing it pleased him to yeeld so to the liberty of his creature Resp Where learne they that God hath suspended his omnipotency and put the staffe out of his hand The Scripture telleth vs that God hath the hearts of Kings to carry them as he will that the power that raised Christ worketh faith in vs. Secondly I say that did God looke to the will of another as the rule of that he will worke he could not be said to worke after the counsell of his will though hee might be said to worke willingly as it is with seruants and subiects who looke to the wills of others for their direction of others to whom they are in power inferiour Vse 3 Lastly let vs seeing all things are according to his will yeeld him obedience in all things It is fit children or seruants should be subiect to the will of parents and masters how much more for vs to subiect our selues to his will which is euer guided with vnsearchable wisedome Hauing thus admonished what I deeme fit to be spoken more generally as fitting to popular instruction before I passe this place I thinke it good to deliuer my iudgement touching that question Quest Whether Adams voluntary fall was preordained and in some sort willed by God yea or no Or whether God did onely foresee it and decree to suffer it not willing or intending that it should fall out though hee saw how he could worke good out of it I will first set downe the arguments on both sides Secondly lay downe conclusions opening the truth Thirdly answere the arguments propounded to the contrary Those who defend the latter reason thus 1. That which maketh God cruell and more cruell then Tygres themselues and vniust is not to be granted But to make him will the vndeserued fall and ruine of his creatures doth make him so 2. That which maketh God will an occasion of shewing his owne wrath is foolishly ascribed to God no wise man will make worke for himselfe to be angry at 3. That which fighteth with the end of God in creating man that is not to be ascribed to God But to will the fall of his creatures fighteth with his end he propounded namely that by seruing him they might liue happy euerlastingly 4. That which standeth not with Gods truth in his word is not to be granted But that to say he did will and determine the fall standeth not with his truth His word saith I would haue thee come to life perseuere in obeying me this saith I will not haue thee come to life nor continue in obeying Ergo it maketh God to haue deceiued man 5. That which maketh God will the taking away of some guilt by which Adam should haue beene enabled to haue obeyed or to withdraw some Grace and so forsaken him before hee had sinned that is not to be granted But to make God will and decree that his creature shall fall doth inferre the substraction of some Grace and sufficient abilities to keepe the Law and that while Adam yet had not offended Ergo it is not to be granted 6. That which God willeth that hee worketh and is author of But the fall you say he willeth Ergo. 7. He who gaue strength enough to haue auoided sinne did forbid it in paine of death he is not willing that sinne should be But God did so 8. That which maketh God will that which
as any other For it was fit the first sin should be to teach the liberty and withall infirmitie of the creature that he might take occasion of vnfolding his mercy and iustice that his admirable wisedome goodnesse and power might be manifested while hee did bring good out of such euill The assumption But God most holily willeth and ordaineth after-sinnes As for example the vniust crucifying of Christ Acts 4.28 Acts 2.23 None are blinde like such as will not see For to say that God would not that his Sonne should be killed by the Iewes procurement and the hands of sinners but onely that God would haue him deliuered into their hands to suffer what God would haue him to indure is but an escape of a turne-sicke braine blinded with wilfulnesse for what is it but to say God would not that his Sonne should be killed by them but giuen into their hands that he should be killed by them for it was death euen the death of his crosse yea and that vnder the hands of sinners that God did lay vpon him to suffer Neither doth it help to say they were now refractory sinners for if sinne in one now a wilfull sinner doth by respects it hath and vses become a fit obiect for Gods will to will and ordaine then the sinne of a creature defectible may be ordained also 12. That in which is Gods counsell in that is his will and worke But Gods counsell reacheth to the being of sinne otherwise sinne should fall out God vnaduised The proposition is in the Text His counsell is accepted by his will and hee doth worke effectually after some manner that which his will alloweth and counsell aduiseth 13. That which is a truth must needes haue some former truth a cause why it is true and so there is no stay till we come to the first truth cause of all truth But that sinne is a truth Ergo. 14. If there were but one fountaine of water there could not be any water which were not thence deriued So there where is but one fountaine of being what euer is found to be must needes thence take the originall so farre forth as it is existent Hauing heard what chiefely is brought in one iudgement and other we will lay downe these conclusions for way of answer to those Arguments which were first laid downe opposing the truth in this Question as I take it Conclusion 1. God cannot possibly sinne Hee may worke beside his rule who may sinne Gods rule is his most iust and wise will which he cannot but worke after no more then he can deny his owne nature Ergo he cannot sinne 2. God cannot be author of sinne in and with his creature as he is of euery good word and work for that which the creature doth God being the author and principall worker of it God must informe the manner of it by his commandement and work it in him by his spirit But it is impossible for the creature to sinne in working after that which is commanded him of God Ergo. 3. God cannot so farre will sinne as to approue it for good in it selfe it hath no proportion to his nature such as he cannot be author of in the creature nor yet the creature worke while it keepeth communion with him Wherefore God cannot allow it as good in it selfe though he hath liberty whether he will punish it thus or thus according as he doth with freedome reward such things which he cannot but approue as good such obedience to his Law had his creature obeyed 4. Though God cannot will it as good in it selfe nor approue it as good yet he may will it so farre forth that it shall be as being able to worke good out of it God might haue willed that none of these things should haue beene which had agreement with his nature and Ergo by proportion may will that such things shall be which disagree in some sort from his nature For though these things are not good the being of them is good to him who can vse it to his glory Gods efficacy Ergo reacheth not to the Essence but to the being and beginning of sinne For though the will of man doth make sinne exist immediately yet the will of man could not doe it did not the will of God giue way by his permission I see Theeues comming to robbe and ready to enter at such a doore I haue power to shoote the boult and locke it so that they could not enter notwithstanding hauing company about me to take them at pleasure I leaue all that they may freely enter and take some bootie that so I may come on them apprehend them and bring them to their deserued end in such an example though the vniust will of these men did immediately make this robbery exist yet I doe make it exist more principally then they in as much as they could not haue done it had not I giuen way to them yet how beit I am a cause why this robbery is committed in this place and at this time in which I could haue withstood yet am I no cause to them of committing it 5. Sin though it hath an outward disagreement such as may be in a creature from the Creator yet it hath no inward positiue repugnancie or contrariancie to Gods nature such as is twixt fire and water Euen as the good created though it hath an outward agreement with and resemblance to the creator yet it hath no inward agreement such as is twixt nourishment and a thing nourished for then should the diuine nature inwardly in it selfe be better for the one and worse for the being of the other and so should necessarily will the one and nill the other Againe sinne though as sinne it hath an outward disagreement and be euill in the nature of it yet is it not absolutely euill to God as it is sin but to the instrument sinning in as much as God can make sin as it is sin serue to diuers good vses No wonder then wicked men can vse Gods best things to euill Sinne as sinne God can turne to an occasion of his glory for not permission but the thing permitted is it which God doth take occasion by to giue the promise of the Mediator He can vse sinne as sinne for a punishment Rom. 1.14 Because they did prouoke him by adolatry he did punish them with giuing them vp to buggery These latter sinnes were not punishments in regard they deserued further punishment and condemnation then the former yea a further desertion of God but in regard of committing these acts themselues Had God by conuersion preuented further desertion and condemnation in one of these idolaters now come to masculine filthinesse his idolatry euen in this act once exercised should haue beene punished The sinfull respect in this fact is more penall then desertion or punishment following after God may vse sinne as sinne for exercising his children The cup of suffering God reacheth vs is to be sinfully and
which proceedeth from vnbeleefe Secondly such who may be certaine of saluation by faith they may be secure if they did not as well stand in this grace by faith as first enter into it but this wee teach with the Scripture and ergo our doctrine doth show that those who see this Grace haue still need to looke to Christ the author and finisher of it that they may so stand in it vnto the end Thirdly it is false that such as are sure of saluation haue no cause to feare vnlesse no other euils but finall damnation need to be feared but while the soule is subiect to bring vpon it Gods temporary wrath sicknesses spirituall hellish anguish to the sense of it there is still left cause enough to feare Vse 1 Let vs then detest that damnable doctrine which doth condemne this particular perswasion as presumptuous heresie which maketh the spirit play all-hid in vs so that wee cannot know what wee haue what wee doe what things abide vs through Gods mercy Yea let it reproue many of our conceits who haue left popery and yet thinke that this is impossible that it is too high a point somewhat presumptuous that it is not necessary that a common hope is sufficient Vse 2 Seeing the spirit we haue is but as an earnest a small thing in comparison of that whole summe let vs not be dismayed though our knowledge and faith be but little The imperfect life in a babe is life as truely as that life which a man attaineth at his constant age Though wee must not take occasion to liue in lust with a litterall knowledge and common profession as many do from hence that all is imperfect and nothing which we obtaine here yet hauing the Grace which doth make vs in any measure cleanse the heart though it be neuer so little euen hence we are not to be discouraged seeing it may be little and yet a true earnest of that fulnesse to be giuen vs. Vse 3 Lastly How should wee labour both to get and keepe this holy spirit holy in it selfe making vs holy in whom as Temples it dwelleth Men if they deale in great matters they loue to get earnest and good ones the fuller earnest the more security Againe they keepe and esteem an earnest more then other money which hath no such reference to further matters as that hath so it should be with vs. Let vs then desire this spirit of Grace at him who giueth it Let vs not despise good meanes and so quench it Let vs not by not heeding the suggestions and inspirations of it grieue it Let vs frequent the company of those who are spirituall able to quicken vs in this kinde Doct. Vntill the redemption purchased c. Whence first obserue that the spirit abideth with vs as a pledge confirming vs til our redemption our full redemption First that it abideth Secondly as an earnest or pledge Isa 59. v. 50. God promised that his word and spirit should neuer depart from that blessed seede and all those who should be borne after a sort of him and Rom. 8. the spirit of Christ is said to dwell in vs who are Christs Yea so that it shall at length quicken our mortall bodies the seed of God is said to abide in those who are borne of God that they cannot sinne but I will not prosecute this heere which I haue done else-where It abideth a pledge confirming that full redemption for euâ—n soules now perfected haue the sanctifying graâ—â—â— for substance which heere they had though their faith and hope be changed into sight and quiet expectation and by that executed in their spirits they doe expect the consummation of glory both in body and soule But it may be said Doth the spirit leaue vs at the time of our full redemption No but though it dwelleth with vs yet it ceaseth to be a pledge of further matter euen as the money giuen a man in earnest bideth with him when hee hath the whole summe payed but it is no longer an earnest of further money to be receiued Vse This then is our comfort who haue found this holy spirit dwelling and working in vs Though it may leaue such as Saul whom it neuer sanctified yet it shall neuer depart quite from them whom it hath in truth sanctified but they shall like Dauid then haue it praying in them that is teaching them to pray when they thinke themselues most deuoid of it Doct. Obserue lastly that he saith we haue a pledge giuen vs till the redemption come which is purchased for vs that heere the faithfull see not themselues fully deliuered Wee are the Sonnes of God but it appeareth not what wee shall be wee belieue life euerlasting we doe not see it yet we by nature lye in darkenesse of sinne and miserie God will haue our light return successiuely euen as the light of the Sunne which shineth from one degree to another till it come to full strength Prou. 4. There is a double redemption the one which we haue by faith vers 7. the other which we shall haue in that great day This redemption belongeth immediately directly to man to the creature mediately for in that great day the creature shall be changed from the vanity and bondage of corruption to which it is subiect As the first Adams treasonable defection deserued to be punished both in his person and in all the things which appertained to him so it was meet that the second Adams obedience should not onely restore man but the creature also which might any way be a fit appurtinance to him in his state of glory But one may ask what vse there shall be of these visible heauens of the earth when mans mansion is prepared in those third heauens In these things we are not to be curious What if God wil haue them stand as a monument of his former power wisedome goodnes toward vs in our pilgrimage Againe wee see it is a state belonging to earthly Princes to haue houses here or there which sometime through all their raignes they doe not once visit What respecteth man ye may finde in that I haue written on the 13. verse Vse 1 The vse is to encourage vs equally to beare the euils which presse vs Had we nothing to complain of our redemption might well seeme already past O this is our reioycing heere wee know misery in many regards but our Iubilie our year of redemption hasteneth God doth so feast his children that hee will haue their best dish last When trauellers set out in the fogge and darke mist of the morning it doth comfort them that they know the day is at hand and they shall haue it fayrer and fayrer On the contrary if thou gettest not this pledge of the holy spirit of Christ thou hast receiued thy consolation nothing doth abide thee but weeping wailing and gnashing of teeth an eternall night a reckoning which wil be more bitter then the pleasures of sinne haue seemed sweet
called the spirit of wisedome because the spirit from the Father and the Sonne doth worke it in vs It is not pregnancie of naturall wit can make vs wise to saluation nor ripenesse of yeares not many wise and grace wee see is not common to gray hayres It is a spirit and the inspiration of the almighty that giueth vnderstanding Iob 32.8 Neuerthelesse we doe attaine ripenesse of wisedome by meanes euen as we see in naturall men they come to a more full measure of ciuill wisedome not without meanes making way to it How doth a foolish youth grow a wise man First one day teacheth another hee as his dayes increase getteth knowledge of many things Secondly Hee tasteth as wee say many waters and findeth by experience the good in some things the euill in other-some Thirdly he groweth by some meanes weaned from his youthfull lusts which like a back-bias did draw after themselues the vnderstanding thus when his knowledge is increased when he hath gathered experience and sowed his wilde oates as we say he groweth a wise staide person In the same manner when God hath brought vs on to know to proue things by our owne experience and to be weaned from the lusts of sinne which are the true folly bound in our hearts then he causeth wisedome in farre greater measure to enter into vs. We see then to whom we must giue all thankes for what wisedome soeuer we haue receiued and to whom we must flye for the increasing of it euen to God who giueth it plentifully and vpbraideth vs not See what is written verse 8. verse 18 Doct. 1 Now followeth the manner or way in which he would haue them bestowed through the knowledge or acknowledging of Christ Obserue to grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde 2 Pet. 1. Euery thing is said to be giuen vs which respecteth life or godlinesse through the knowledge or acknowledging of Christ When wee first come to know him as the truth is in him we partake according to our measure in his spirit when we grow to behold him as in a mirrour or glasse more clearly we are turned into the same glorious Image by the spirit of the Lord more and more when we shall see him and know him euidently and fully we shall be as he is 1 Iohn 3. The more we know him the more fully he dwelleth in vs the more we enioy the influence of his spirit euen as this bodily Sunne the neerer it approacheth to vs the more wee haue the light and heate of it Vse Wherefore let vs labour to grow vp in the knowledge and affectionate acknowledging of Christ our Sauiour It is read of those Indian Gymnosophists that they would lye all the day gazing vpon the beauty of this bodily sunne but how should wee delight with the eye of the minde to contemplate on this Sunne of righteousnesse which while we view it will transforme vs into the same glorious Image which himselfe enioyeth VERSE 18 Doct. 1 Now followeth the end but before hee setteth it downe hee doth more clearely and fully lay downe the thing which he intreated for them for these words are gouerned of the verbe giuen in the former verse are Ergo put in the same case with the former viz. the spirit of wisdome reuelation and that without any particle which should couple them because they are brought in by way of explanation in which case the copulatiue is often omitted as verse 7. 1 Pet. 1. verse 3.4 For to haue eyes of vnderstanding enlightned differeth not from that former to haue giuen the spirit of wisedome and reuelation but that it doth more roundly and fully note the same benefit and that without any insinuation of the cause viz. that spirit from which it commeth this then thus commeth When I aske for you a spirit of wisedome and reuelation my meaning is to speake more roundly and nakedly I aske that he would giue you eyes of vnderstanding enlightned The end followeth First propounded then more clearely expounded Propounded in those words That you may know the hope of his calling For clearing whereof you must know that hope is put for things hoped for not for the grace of hope which springeth from faith Thus we say he is a man of faire hopes we meane goodly Lands which in likelihood will befall him Now this hope is described from an antecedent benefit the ground of it viz. Gods calling them by the Gospell and whereas there is an outward significatiue effectuall calling wherewith many are called who are not separated from others this is meant of that inward operatiue and effectuall calling which the Scripture doth describe with additions viz. that it is a calling according to purpose a high and heauenly calling a holy calling The end of the verse expoundeth this hope by this that it is an inheritance described from the glory yea the riches or abundance of glory adioyned vnto it and from the persons who are the subiect of it the Saints The summe of the verse When I aske for you a spirit of wisedome and reuelation my meaning is I aske at God that he would giue you the eyes of your vnderstanding inlightned that ye may be able to know those good things which you haue in hope hauing beene called of God to the obtaining of them through the ministery of the Gospell euen to know what is the abundant glory of that his inheritance which hee will of grace distribute amongst the Saints for the particle we reade in the Saints doth signifie in or amongst and is so reade Acts 26.18 Doct. 1 Obserue then first that those whose spirituall sight is restored haue neede still to depend on God that their eyes may be more and more inlightned by him These were now light in the Lord had their eyes opened yet thus he prayeth for them As it is with bodily sicknesses when wee recouer out of them health commeth not all at once but by ounces as we say so in spirituall When God doth now raise vs vp from our death we neither are fully sanctified nor yet fully inlightned It is with vs as with the blinde man Marke 8.24 we see but confusedly and indistinctly Now this inlightning comprehendeth these foure things which we haue still neede to seeke to God for First the remouall of those things which put impediment to our sight a seeing eye may haue mists dazeling it humours falling and distilling into it yea some filme or skinne growing ouer it So an eye of the soule which now seeth may haue mists of ignorance clouds of lusts veyles of hardnesse of heart all hindring this faculty of seeing in the action of it We must therefore looke to God for the eye salue and the helpe of his hand in these regards Secondly We haue neede that the inward light of knowledge be augmented in vs. The inward light of the bodily eye is not so great in
as the tower of our strength and rocke of our saluation The power of God is an Article of beliefe not that it is if wee speake of it absolutely a thing promised but it is a property of him who promiseth without which reuealed and belieued our faith in the promises would wauer and be of none effect If one not worth two pence would promise me to helpe me with 20. pound I could not rest in his promise because I am not perswaded he is of ability to performe so longer then we can perswade our selues of Gods power to performe wee cannot belieue this or that promised Hence Abraham belieued Gods power as a supporter of him against such temptation as said that the thing formerly promised in Isaac could not take effect and so Paul 2 Tim. 1. I know whom I haue belieued who is able to keepe that I haue trusted him with to that day How could we euer belieue that hope touching the resurrection and glorification of our bodies did we not belieue this as a reuealed property in God promising viz. that hee is of such power as can subdue all things to it selfe Againe the want of the knowledge of this power of God maketh many who otherwise vse all good meanes thinke O such a thing will neuer be holpen with them But it may be asked by what meanes wee may come to know this power better Ans First by seeking to God who hath promised we shall know him to the least of vs praying him to open our eyes that we may somewhat more see this his glory Secondly by looking into that double mirrour of his word and of his workes through which the light of this his glorious power reflecteth to our sight Thirdly by obseruing the experience we haue our selues of this power both working in vs and for vs. Doct. 2 Obserue secondly Who they are in whom this power worketh and for whom it is ready to worke euen true beleeuers We come to haue the diuine power giuing vs or working for vs all things to life and godlinesse through the acknowledging of Christ The more wee are vnited with any thing the more we feele the vertue of it working vpon vs and assimulating or making vs like it selfe as we see in things cast into the fire which the fire doth so worke on that it turneth them into fire or maketh them red hot and fiery like it selfe Thus the more wee by beliefe are vnited with God in Christ the more doth his vertue or power worke vpon vs both in conforming vs to himselfe and in doing otherwise what euer is behoouefull There are sundry things in regard whereof this so excellent power hath wrought and doth worke in beleeuers and some things in regard whereof it is ready to worke further What a power is that which doth so change them and make them Lambes of Lyons chaste and sober of silthy and intemperate humble of proud a thing more hard then for a Cammell to passe by the eye of a needle Secondly to continue and promote the worke of sanctification in vs who are carnall sold vnder sinne a thing no lesse strange then to keepe in fire and make it burne higher and higher on the water Thirdly the quickning of vs with heauenly desires and holy affections is no small power neither is it lesse wonderfull then to see Iron and Lead flying vpward were it no lesse frequently wrought then the other Againe what a power is it that inwardly confirmeth and strengtheneth vs that we are not ouercome yea that doth chaine vp these spirits of darkenesse that they are not able disturbantly to assayle vs these things are daily done in vs. Now this power is ready to worke in times to come our deliuerance from all euils the further supply of graces which we yet finde our selues to want the further healing of our sinful natures the full redemption of our soules and bodies Vse 1 The Vse is first to stirre vs vp to thankfulnesse who haue found the power of God working thus for vs yea that it is with vs to worke further for vs what euer belongeth to our saluation They who did finde Christs miracles power casting out diuels in them healing Leprosies they were bound to praise him but we are epitomies of all his miraculous cures in healing vs hee doth shew them all Dumbe spirits deafe spirits crooked spirits who doe so hold the ioynts of our hearts downewards that they cannot looke vp Leprosies Lunacies c. that is done in vs which answereth them all but that his power should be still toward vs to worke further things in our behalfe this is matter of much reioycing Feare not thou whose heart beleeueth in fire and water he is with thee to deliuer thee if thou doest see no footesteps or prints of some graces in thy selfe which thou much desirest that power is with thee which calleth and maketh the things which are not stand forth as if they were If thou hast sinfull inclinations of neuer such strength and continuance that power is with thee which can dry vp these issues and heale infirmities of longest continuance Vse 2 Secondly let vs labour as we will haue this power worke more and more in vs so to grow vp in beliefe Christ could not show his apparant miraculous power where vnbeliefe hindred so he will not display this power in those who labour not by faith to giue him glory It is one thing to know this power another thing to haue this power working in vs The meanes of the former were aboue briefely touched It shall not be amisse to mention some also concerning this latter The first is I say growing vp in faith The second is a conscience of our owne inabilitie Saint Paul was full of of this we are not able to thinke a thought when we were of no strength As one must haue conscience of his folly before he can be made wise so before we can haue the power of God worke in vs and strengthen vs we must be conscious of our own vtterinability to euery good word and worke Thirdly we must submit our selues to all kinde of weake estates and conditions into which God shall leade vs for God doth commonly manifest his power in infirmities as Paul speaketh 2 Cor. 12. Lastly we must glorifie this power in that it doth or hath wrought for vs this is Pauls practise euery where I can doe euery thing Christ strengthning me I striue through the power that worketh in me mightily Coloss 1. vlt. Doct. 3 Obserue lastly that it is the effectuall working of Gods almighty power which bringeth vs to beleeue The Gospell is called the power of God that is an instrument of Gods almighty power which worketh faith in vs to saluation So Col. 2.12 Faith is said to be of Gods effectuall working and 2 Cor. 4.6 God who brought light out of darkenesse is said to haue shined into our hearts and to haue inlightned vs with the knowledge of Gods glory in
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
glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore