this life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased with this life they could not but be in their Countrey at home after this life Heauen is the Countrey of Saints O our Father which art in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could not hinder them from heauen Not want of faith who now hath that faith which Abraham and many of them had No want of efficacie in Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
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
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
meanes of this reuelation shall in all places and through all times to the end of the world be gathered vpon earth as it were to our head in him Doct. 1 Thus we haue to my conceit the most probable connexion and meaning of these words wee haue seene the parts also into which they may be diuided Now it remaineth that we come to the instructions First when he saith that in the fulnesse of times which God hath dispensed God will doe thus and thus obserue hence that God hath set seasons wherein hee will accomplish all his purposed will Eccles 3. Hee bringeth out euery thing beautifull in the season of it As he bringeth things naturall the Spring Summer Autumne Winter euery thing in season so in all the workes he will doe about his children whether it be the punishing of wickednesse for their sake the deliuering his children from euils the giuing them benefits he will bring them all forth in the fit appointed seasons The Cananite when his iniquity is full and ripe shall be visited Israell when 430. yeares expired shall be deliuered Exod. 12.41 When the 70. yeares are expired Dan. 9. Christ in the fulnesse of time shall be exhibited It cannot be but that God should both appoint times for euery purpose and execute in them the thing that he hath purposed To designe times is his prerogatiue As a Master of a family hath this power to set all times which he will haue this or that businesse taken in hand so Acts 1.7 Secondly Such is his wisdome that he onely knoweth how to appoint the fittest seasons for all his workes as the husband-man it is his wisedome or skill in husbandry which maketh him know the fittest seasons for Earing Sowing Setting Grafting and such like businesses Now looke as mans fidelity doth binde him if he hath said he will doe this or that at such a time to make his word good and doe it accordingly So Gods fidelity doth so binde him that he will not but most faithfully execute all that good he hath purposed to vs in the seasons which with himselfe hee hath dispensed thereunto Vse 1 The Vse is first to reproue our weakenesse who thinke God often to delay No God is not slacke as men count slacknesse he doth but waite his fit opportunities which his wisedome hath prefixed If the husbandman do not reape at Midsommer he is not said to delay reaping because it is not time to reape then So God who doth neuer stay but till the fit time come may not be said to delay To our sense it seemeth otherwise but wee must learne to iudge righteous iudgement How long it is fit for me to purge and when I must haue restoratiues giuen mee this the Physitian must prescribe Vse 2 Secondly We must learne to waite on God It is not fit we should teach him his time make him be at our call dance attendance at our wils Superiours would take it in great snuffe that their inferiours should offer them this measure Againe wee would not now in Winter haue Midsommer weather for it would not be kindely Thus in the winter-seasons of any tryall wee should not wish the sunshine of this or that blessing before our God doth see it may be seasonably bestowed remembring that the man who beleeueth must not make any preposterous hast Doct. 2 Obserue secondly that hee saith the gracious purpose of opening the Gospell is that wee might be gathered Obserue That God by opening to vs the Gospell doth bring vs to his Christ Cha. 4. He giueth a Pastor Teacher who may outwardly reueale these things that hee may gather his Saints knitting them to their head and one with another So he gaue the Priest Leuite and Prophet to this end How often saith Christ would I haue gathered thee as a hen doth her chickens vnder her wing and you would not Looke as the newes of a gracious Prince calleth together subiects who were fled vnder tyranny hither and thither So the opening to vs of this our King and Sauiour who must saue vs from sinne this doth make vs flye home to him as Pigeons vse to their owne lockers For the better vnderstanding of this point First we must know that by nature we are many waies dispersed and seuered Secondly the order in which we come to be gathered For the first wee are disioyned from God our father the prodigall is the type of vs who was now wandred from his fathers house and would needes be at his owne hand By nature all are without God Secondly we are scattered from Christ like Sheepe in the valleyes of death running after the Wolfe and leauing the Shepheard of our soules Thirdly we are diuided one from another a man being by nature a Wolfe to a man his feete being swift to shed bloud further then God restraineth Now for the order in which wee are gathered First the opening of the Gospell doth gather vs into one faith Secondly by faith as a spirituall sinnew or Nerue it doth vnite vs with Christ making vs to become one person with him as man and wife in Law make one person Thirdly It doth thus vnite vs with God as a woman marrying a mans naturall sonne becommeth vpon it daughter in law to him with whose sonne shee is one by marriage Yea we are so much neerer to God by how much God and Christ are more neerely vnited then any naturall sonne can be with his naturall Parent who cannot haue the selfe same singular being his father hath but one in kinde like vnto him and deriued from him Fourthly wee by being gathered to Christ are gathered to the whole body of Christ to all who exist vnder him by a kinde of pure subordination as Angels are spirituall generation from him as it is in all redeemed by him the Angels becomming ministring spirits for our good and wee most strictly knit with all both in heauen and earth already in Christ not onely that wee are vnder one head with them but we are quickned with one spirit and contained together as the members of a naturall body are both contained and quickned by one soule Nay wee are gathered to all who in Gods predestination belong to Christ As one borne of this or that man is not onely lincked with those brethren he hath in present but hath a respect of consanguinitie to all that may be begotten of him so it is with vs from what time Christ hath brought vs by a supernaturall natiuitie to be borne of him we haue a respect of meere coniunction to all who are in time to be brought to faith by him who can vnfold the society which the Gospell reuealed causeth Vse 1 The Vse is first to moue vs that we would consider of Gods gracious purpose according to which he reuealeth the doctrine of his Sonne to vs. What doe we it for but to bring you to Christ Euen as a friend which goeth betweene his louer and his loue so Christ sendeth vs with
Christ The spirit of God doth by his owne testimony in speciall manner confirme vs and assure vs this way Now for the other We know by this saith Saint Iohn that we are translated from death to life because we loue the brethren Now seeing it is the holy spirit dwelling in vs and Gods holy image in our soules which seale vp our saluation How should wee labour for the spirit and for holinesse without which none shall euer see God Had wee great matters to be conueied to vs though all were concluded and the instruments ready drawne yet wee could not rest till we had got all sure sealed so it is with vs we should not rest but seeke this holy spirit that we might see our heauenly inheritance safe and sure euen sealed within vs. Secondly We see by this that the seale is Gods holy spirit that God doth not intend by sealing to make our saluation certaine in it selfe but to vs also For he who sealeth vs with such a seale which we may know hee would haue vs assured in our selues touching that to which we are sealed But the spirit may be knowne of vs for that which is a signe manifesting other things to vs must needâ—s it selfe be manifest Now Saint Iohn saith By this we know God dwelleth in vs and we in him because he hath giuen vs of his spirit Vnreasonable Sheepe cannot know the markes wherewith they are marked but reasonable sheepe may know the seale wherewith they are sealed Thirdly we may gather how fearefull the state of such is who wil scoffe at the spirit at Purity Holinesse Surely as God hath his seale so the Deuill hath his when hee filleth men with darkenesse in middest of teaching hardens their hearts till they know not how to be ashamed and penitent filleth them with hatred and scorne of such as are more conscionable then themselues it is a presumption God hath giuen them vp to the power of Sathan that hee might seale them to eternall damnation VERSE 14 Who is the earnest of our Inheritance vntill that redemption purchased to the praise of his glory Hee commeth to describe the spirit more particularly from that which he is vnto vs. First for the words It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender but vseth the article Masculine to point out the person of the spirit and our English relatiue who doth more distinctly answer to the Greeke then which This word Earnest is in the original tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giuing some small part of a sum to assure that the whole shall be tendred accordingly in due season Inheritance is put for that consummate inheritance of glory kept for vs in heauen 1 Pet. 1. Vntill the redemption not for the redemption it is the same proposition which we read chap. 4.30 The redemption is heere to be vnderstood not of that which we are said to haue ver 7. but of the redemption of the body or of the full liberty of the sonnes of God which is kept till that great day The summe is Ye are sealed with the spirit who is in you with his gifts and is vnto you as an earnest in hand assuring you that you shall haue that perfect inheritance bestowed on you yea it dwelleth with you as an earnest confirming you in this behalfe till that redemption of glory befall you which is purchased to the praise of Gods glorious mercy The parts are two First that the spirit is said to be an earnest of our inheritance Secondly the durance of time in those words to or vntill the redemption which is described from the property adioyned a redemption purchased secondly from the end to the praise of his glory Doct. 1 First then that he changeth the gender and speaketh of the spirit as a Person who is it is to be marked not onely as confirming the spirit to be a distinct person from the Father and the Sonne and also giuing vs to consider that we haue the person of the spirit dwelling with vs and the gifts and graces wrought in our soules It is not with the spirit and his gifts as with the Sunne and his light the body of the Sunne being in the heauens when the light is with vs heere in earth but wee are to conceiue the spirit himselfe dwelling in this sanctuary of grace which himselfe hath erected in our soules This by the way Doct. 2 The maine point to be marked is that the spirit doth not onely as a seale but as an earnest pennie giuen vs from God confirme vnto vs our heauenly inheritance assure vs that we shall receiue in due time the fulnesse of grace glory 2 Cor. 1.22 Who hath giuen vs the earnest of his spirit in our harts Euen as men doe assure others that they will pay them the whole summe due for this or that by giuing an earnest so God doth make vs as it were part of paiment doth execute in part his gracious promise that we may be the better ascertained touching his gracious purpose of bringing vs to that our heauenly inheritance He knoweth our vnbelieuing molde and ergo omitteth no meane which may help vs forward to assured perswasion There is twixt an earnest and the spirit with the grace wrought in vs great resemblance First an earnest is part of the whole summe which is in regard of this or that to be paid in times appointed so the spirit we haue and grace is the beginning of that glorious being wee shall receiue the same for substance differing in degree 2. An earnest doth stay with him that receiueth the compleat summe 〈◊〉 pledge is giuen back when the summe vndertaken is fully performed An earnest is but little in comparison of the whole twenty shillings is earnest sufficient to make sure a summe of an hundred pound Thus all wee haue is but a small thing in comparison of the fulnesse we looke for euen as the first fruites were in comparison of the full haruest 3. An earnest doth assure him that receiueth of the honest meaning of him with whom hee contracteth so the spirit and grace which wee receiue from God doe assure vs of his setled purpose of bringing vs to eternall glory Vse 1 The Vse is first to be fully perswaded without doubting that God will bring vs to that perfect redemption both of soule and body We are not to doubt about that which God by earnest by pledge and pawne confirmes vnto vs though we will not belieue a mans word nor trust his Bill or Bond yet vpon sufficient pledge or earnest we will deale no whit fearing our man though hee bâ— neuer so weake and shall we not trust to God for that for which we haue so good a pawne lying with vs But because this is a point controuersall I will set down
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
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
this our head is ouer all Whence note that God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect he who must be a sauing head to vs there is great neede he should be ouer all Could he not binde that strong one and cause him redeliuer his possession how should wee be euer set at liberty Could he not dissolue the worke of Sathan swallow vp death create life and quicknance in vs our case were lamentable This is to be marked for it is a spurre to thankesgiuing It is grace showed a Common-wealth when wanting a head it hath a tollerable one bestowed But when God doth as he did by vs giue vs a King great before his entertainement amongst vs whose power might the better procure our weale and secure our peace this is a double mercy so it is to giue vs a head yea a head ouer all so mighty that we may sleepe on each eare without feare of any enemy Secondly this doth show vs a ground of confidence What need we feare any creature who haue him that is ouer euery creature if he be ours who can be against vs Looke as Queenes on earth they feare not subiects displeasure because they are so neerely vnited to him who commandeth euery subiect so it may be with euery true member of the Church if our vnbelieuing hearts say not nay Which is the body VERSE 23 Doct. 1 Obserue that as Christ is the head of beleeuers so they are his body euery beleeuing soule a member of this body whereof he is the head Beleeuers are so said the body as the body standeth in opposition to the head not as it includeth the head within the compasse of it accordingly as we vse it when we say here lyes such a mans body for here we put body for an essentiall part of such a mans person not as opposed to the head but as including the head with the rest of the members vnder the conception of it But the Church is said to be a body as the body is distinguished from the head whose body it is and ergo it is so said the body that Christ who is the head of this body is distinguished from it Now the multitude of beleeuers are fitly so called for as in a body are diuers members hauing their seuerall faculties for the good vse of the whole so in the Church there are diuers kindes of members some taught some teaching some gouerning some gouerned some distributing yea euery member hath as it were his distinct grace wherby he may serue to the good of the whole But for further clearing of this I will show who are of already and belonging to this body Secondly in what regard euery beleeuer may be said a member of the body of Christ To the first I answer that those onely are his body who are so ioyned to him or are by Gods effectuall calling so to be ioyned to him that they shall finde saluation in him or those who haue or shall proceede by spirituall regeneration from him and grow vp to a perfect man in him Eph. 5. He is called the head of the Church and the sauiour of his body As the Church and his body so his headship and saluation being of equall extent to which purpose he saith Ioh. 6. That it is the will of the Father that he should not loose any of those who are giuen him but that he should both begin and perfect their saluation euen raise them vp to life eternall at the last day Or this body is the multitude of such as haue or shall in spirituall manner proceede from Christ and grow vp in him for as all who haue descended and shall descend from the first Adam are a compleate body naturall vnder Adam the head and roote of them I take naturall as it may be opposed to Adams personall body so the multitude of those children who are giuen to this second Adam Loe I and the children whom thou hast giuen me they make vp the whole body whereof Christ the second Adam is the head For though there be vertue in Christ able to haue procured the saluation of others and though there be a passiue capacitie in all mankinde to be conuerted by him vpon supposition God would so haue determined yet can he not be said a head of any but those onely whom God hath destinated to conuert and bring to saluation by him as it is in the first Adam who cannot be said a head of any but who are and shall in time actually according to Gods determination be propagated from him though there wanteth not in Adam and his both a generatiue force and matter passiue of which many others might be ingendred if God had been so pleased to ordaine To the second the faithfull are fitly said a body in as much as they haue conuexion with Christ the spirit which commeth from Christ vniting it selfe with them and so making them one with Christ that though betweene vs and his body there is a bodily distance which is not in the head members of a body naturall yet the spirit which commeth from him doth so ioyne vs with him that nothing commeth twixt him and vs that looke as the body of the Sun being far distant neuerthelesse the light that commeth from it doth immediately vnite it selfe with our sight so it is that Christ bodily in heauen yet the spirit comming from him doth immediately so ioyne it selfe with the faithfull soule that it maketh the faithfull soule one also with Christ whose spirit it is 2. The same life of grace for kinde which is in Christ is in euery faithfull soule as the same sense and motion which is in the head is for kinde in the body also for looke as that fire kindled is of the same nature with the fire kindling so this fulnesse of grace in Christ is of the same nature with that which it doth in some manner bring forth in vs. Lastly euery faithfull soule is gouerned by Christ outwardly and inwardly as a member of the body by the head the head doth not onely show the foote whether to goe but imparts spirits which stirre vp the facultie of mouing and so cause it to goe Thus we are outwardly by Christs words directed inwardly by his spirit So many as are Christs are lead by the spirit of Christ Vse 1 The Vse is first for further Confutation For if the faithfull haue none for a head but they are a body to that person then surely they haue not the Pope for their head in any property of speech or they must as properly be said the body of the Pope yet Papists who make no doubt to vse the other phrase straine curtesie here and will not say the Church is the body of the Pope but they might as well confidently say this man is father to this childe and yet be afraid to say this childe is sonne to such a man Vse 2
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
of his meere grace set vs free The children you know of persons in bondage are all bondmen likewise Portus sequitur ventrem Vse This should make vs enter into our selues to see if wee be not in this woefull thraldome O the misery of men surpasseth all that is in the beast for they take it as a grieuous thing to be ensnared and taken but man laugheth in midst of his bondage he counteth it liberty to liue a slaue of Sathan they thinke that to follow things and courses pleasing their nature is liberty though it be no more liberty then an Oxe is in while with fodder held before him he is led to the place where hee is to be slaughtered Againe they know nor think nothing of bondage When Christ told them If the Sonne set you free you are free indeed What replye they We are the sonnes of Abraham we were neuer in bondage Spirituall thraldome could not enter their thoughts Looke as it was with those men Elisha did leade to Samaria those bands of the Syrians so fareth it with these while the Deuill leadeth them to hell where they will dye without repentance see themselues in the midst of murdering spirits they follow him as if they went to heauen it selfe as those followed being led with a mist deprauing their sight they followed to the city of their enemies thinking they had gone to Damascus their owne strength Many such soules there are led in this fashion who yet will haue the Deuill in their mouthes and defie him in words as hauing nothing to doe with him but as many professe in words that they deny in deede so many defie in word that they doe in worke Take a young gallant who now in his ruffe doth swagger it and runne the next way to the hospitall tell him of being poore hee will defie that euer it should come neere him but yet while he doth play the prodigal he doth goe apace in the way to beggery so thou dost defie to be in bondage to the Diuell follow him but while thy ignorant minde thy lusts thy passions customes corrupt example while these guide thee in thy course of life the Deuill leadeth thee as in a string to all he pleaseth If thou didst neuer feele any spirituall bondage this is signe enough thou art still in bondage euen a 〈◊〉 sicknesses are felt when now nature somewhat recouereth so bondage is felt when now God restoreth in the beginnings by worke of his grace some true liberty then a man findeth his vnregenerate part yoake him the things of this world too much preuailing ouer him that hee thinketh himselfe euen sold vnder sinne and captiue to it Doct. Obserue thirdly that we haue deliuerance from our spirituall thraldome by Christ Christ for this is called our Redeemer or Redemption of his people who doth deliuer them from the hand of all their enemies that they may serue the Lord without feare Those whom God did raise vp to redeem his people as Moses the Iudges c. yea those who redeemed as kinsmen this or that were shadowes of this our great Redeemer who was in time to be reuealed Now redemption noteth sometime the action of God working our deliuerance sometime for the effect of this action in vs who are redeemed and inlarged thus it is here taken for a state of freedome which beleeuers attaine through Christ his redemption and this state is twofold eyther begunne onely in this life or consummate in which sense we haue the redemption of the body Rom. 8. and Christ is said to be made our redemption after our sanctification where redemption noteth out that consummate deliuerance from the bondage of mortality it selfe 1 Cor. 1.30 v. the word Redemption expounded which these vile bodies of ours shall be brought vnto in heauen Here he speaketh of the former which faithfull ones are brought vnto now belieuing This may be amplified by branches correspondent to the contrary bondage for from what time we are in Christ we are freed from being vnder the Law and reuenging iustice of God there being no condemnation to those that are in Christ Rom. 8.1 Againe this strong man is cast forth from what time Christ the stronger entereth The conscience is made a sweete companion and comforter rather then a rigorous keeper Being iustified by faith we are at peace Where the King hath released a prisoner the Iaylor can haue no further power ouer him for he is but to keepe him during the Kings pleasure Againe by grace God doth set our wils at liberty so that sinne cannot raign in vs as heretofore Rom. 6. Grace which fighteth against the lusts of the flesh and will not let vs come vnder the power of any thing yea the world is crucified to vs and we to the world For as when health commeth a man beginneth to walke abroad and doe such things as he could not stirre to while his sicknesse did keepe him vnder so it is here Finally we are so set free that we can suffer nothing which our wils haue cause to be vnwilling with all things being such as shall worke together for our good Count it all ioy when ye fall into temptation which is the height of freedome that so farre forth as we are regenerate we cannot suffer any thing though all the creatures should conspire but what our owne wils like well of yea aske by prayer in some sort at Gods hand But it may be obiected that the diuell doth still preuaile against vs that sinne leadeth vs captiue Ergo we are not deliuered I answere redemption is double either as I said begun or perfected These things stand not with full and perfect redemption but they may stand with it while it is in the beginnings We must distinguish the power of the diuell to hold vs vnder condemnation from his power of molestation and we must distinguish the power of sinne raigning ouer men with willing subiection and vsurping ouer him as now set free and making resistance In the former respects we are redeemed and deliuered from what time wee beleeue the latter we are so subiect to that they shall be more and more diminished Vse 1 The Vse of this is first to stirre vs vp to thankesgiuing euen to sing with Mary our Magnificat to God What cause haue we to praise him who hath visited and redeemed vs with such a redemption We should euery one sing the song of Moses to see our selues thus deliuered Let vs remember how this lust that passion were woont to tyrannize in vs Let vs remember when it was death to vs to be held to duties of godlinesse in which is the exercise of true freedome Let vs thinke of those times wherein sinne did hold vs so fast that though we saw the mischiefe of it and purposed sometime a new course yet we could not but returne to it as before Let vs remember when feares of conscience and death haue held vs in thraldome that these may set
that his minde that we might winne you to him It were happinesse for a poore woman to be contracted to a man vertuous wealthy honourable but what shall be thy happinesse when thou shalt by an vnfained faith haue got thy selfe contracted vnto Christ Pro. 9. Mat. 22. refuse not wisdome sending forth her maids refuse not God sending out his seruants and inuiting you to come and partake in his Sonne Christ and all his benefits to forgiuenesse of sins and saluation of your soules least you by despising his grace most highly prouoke his indignation Vse 2 We see the vaine slander of the world who say the Gospell marreth all fellowship Indeede it doth breake sometime good fellowship falsely so called but it breedeth and holdeth together all fellowship that is good indeede It bringeth vs to haue fellowship with Christ the mediatour with God with Angels with spirits of iust men departed with the predestinate ones whose names are written in heauen with all in earth who are beleeuing members in Christ It breaketh company by reason of mens corruption which maketh them they had rather liue thrals of Sathan in their ignorance and lusts and customes of ignorance then suffer themselues yeelding obedience to be gathered to Christ Doct. 3 Obserue thirdly from hence that this pleasure of opening the Gospell was proposed for gathering all things to Christ their head Obserue that whosoeuer haue beene are or shall be gathered to Christ they are brought to this by opening the Gospell God did purpose this grace of opening the Gospell not for our sake onely who are from Christ to the end of the world to be brought to him but for their sakes who were then in heauen when Paul did write these words in hand There is but one eternall Gospell Gal. 1. neuer was there other name made knowne in which men might be saued then the name of Iesus Christ yester day to day for euer the onely way of saluation Abraham saw the day of Christ reioyced yea from Abell downeward it was by faith on that promised seede that they were accepted What is the whole redeemed Church a number called forth by God out of the world to partake in forgiuenesse of sinne and life eternall through Christ When the whole Church is a multitude of such as are called Gods call is nothing but the inward and outward or at least the inward opening of the Gospell to such whom he hath predestinated to saluation It cannot be but that euery one who is of or belongeth to the Church must haue this wisdome of God opened to him Vse 1 It is to be obserued not onely against those old heretickes but many deluded soules in our times who are of minde that if they follow their conscience and liue orderly in any kinde of beliefe it will serue their turne But he that followeth such a blinde conscience will finde our Sauiours speech true if the blinde leade the blinde both will come into the ditch his conscience and he will both perish if he learne not this way of faith and obedience to the Gospell of Christ Vse 2 Againe it must teach vs to come vnder this ordinance of God reuealing his truth for this is that great dragge which taketh all such good fish such persons as belong to the kingdome of heauen Doct. 4 In Christ euen in him Obserue who it is in whom we are gathered together as fellow members each with other Wee are fitly said to be gathered in Christ together both because he hath abolished the enmitie twixt God and vs and so remoued that which did disperse vs. 2. Hee doth call vs and effectually draw vs home in his time euen as Shepheards doe their flockes which are now scattered When I am lifted vp I will draw all How often would I haue gathered you 3. In him as in the same point we are all of vs one Euen as all the families of the earth in regard of Adam their first parent the common roote and stocke of all mankinde they are all but one Or as the Subiects of England Scotland Ireland are in our King vnited and all made one body politicke so it is with the members of Christ in heauen and earth now being gathered vnder Christ their head they must needes be gathered one to another as fellow members in one and the selfe same body Rom. 12. There being not onely a bond from Christ to vs euen the bond of his spirit and from vs to Christ euen our faith but a bond of loue the bond of perfection which doth hold vs one with another Vse 1 Let vs then to preserue our vnion walke with Christ and keepe by him Euen as it is in drawing a circle with compasse and lines from the circumference to the Center so it is with vs the more they come neere the Center the more they vnite till they come to the same point the further they goe from the Center in which they are vnited the more they runne out one from the other so when we keepe to Christ the neerer we come to him the more we vnite but when we runne forth into our owne lusts and priuate faction then we are one disioyned from the other Vse 2 Againe we must seeing in Christ our head wee are ioyned as members of one and the same body therefore we must be so affected each to other as we see members are They enuie not one another the Foote enuieth not the Eye they communicate each with other the Mouth taketh meate the Stomacke digesteth the Liueâ— maketh bloud the Eye seeth the hand handleth all for the good of the whole they will not reuenge themselues if going hastily one foote strike the other leg or foote it will not strike againe they so beare the burthen one of another that their affection each to other is not diminished as if the head ake the body will not carry it and knocke it here or there but beareth the infirmitie doing it the ease it may yea being well affected to it no lesse then before Now that God who is loue it selfe teacheth vs these things Doct. 5 From this that he saith All the things which are in heauen or in earth Obserue That there is no place in which are any members belonging to Christ but either in heauen or in earth Thus Colos 1. the Apostle did not know any belonging to reconciliation wrought by the bloud of Christ but they were either in heauen or earth The Scripture doth not know but two kindes of men some beleeuing passed from death to life some vnbeleeuing ouer whom wrath abideth though some haue greater faith and sanctification it mattereth not degree changeth not the kinde a childe is a man no lesse then a man for the kinde of him It acknowledgeth not but two states some as Pilgrimes here Wrastlers Souldiers runners of the race some as at home hauing receiued the crowne the garland of victory So it acknowledgeth but two Times the one in
obtained an inheritance Now he commeth to the third blessing euen our Glorification Hauing laide downe our Iustification verse 7. and our Vocation verse 8.9.10 hee doth set downe this third before mentioned in this 11. and 12. verses We are to marke 1. The benefit 2. The foundation of it 3. The end The benefit hath reference to the 7. verse In whom we haue redemption in whom also wee haue obteyned an inheritance The old bookes reade it Wee are chosen the latter wee haue obteyned an inheritance The word signifyeth we haue beene chosen as it were by lot to an inheritance The ground showeth vs first our predestination Secondly the author of it by him who is described from the effect in which wee are to marke 1. The Action who doth worke effectually 2. The Obiect all things 3. The Manner according to the counsell of his will the end of this and all the other benefits following The words being easie wee will come to the instructions Doct. 1 First we see that being in Christ wee finde not onely righteousnesse in him but life euerlasting God doth not set vs free from sinne in Christ that by our selues wee might by workes meritorious worke out saluation but euen as sinne causeth death so his grace through Christ raigneth to life eternall Now the order in which we receiue this inheritance you may see Acts 26.18 Rom. 8. God enlightens their eyes brings them to know belieue on Christ that so they may receiue in him First remission of sins Secondly Inheritance with the Saints those whom hee hath called hee hath iustified so those whom he hath iustified hee hath glorified Sinne is a wall of partition which must be beaten downe before the light of grace and glory can shine vnto vs Now sinne being remoued from vs who are with the naturall sonne what should hinder but that wee should be heyres euen ioynt-heyres with him Being one with him wee are the seede to whom was promised vnder Canaan the inheritance of the world to come The better to vnderstand this matter of our inheritance you must know what it is in generall 2. In what order we come to receiue it That is an inheritance which I hold as the Sonne or Allie or as out of fauour I am written the heyre of this or that man so what euer we obtaine by our principall birth from Christ that is our inheritance That which we obtaine is two-fold First in this life wee receiue the first fruits the earnest of the spirit and all our blessings are giuen to vs as part of a childs part Wards while they are in their minority haue some allowance from their inheritance and Parents wil proue their children with some lesser stockes to see how they will husband them before they giue them the full estate they meane to leaue them so doth God Doct. 2 Secondly wee receiue the fulnesse in the life to come which standeth partly in Prerogatiues Secondly in the glory that shall be put vpon our persons Thirdly in the things which shall be giuen vs to possesse Some inheritances haue prerogatiues annexed as to be Lord high Steward Lord high Chamberlaine so our inheritance hath this royalty annexed Wee shall be Kings and Priests to God we shall be Iudges of the world and Angels with Christ standing by Christ as Benchers and Assistants in place of iudgement Our glory respecteth soule or body the soule shall be filled with the light of knowledge euen as the ayre vpon the comming of the Sun to it is rather light to appearance then inlightned 2. Our loue shall as a flame rise vp to God When the water which runneth in many channels is brought into one it maketh a little Sea When all our selfe-love loue of wife children earthly things yea of sinfull lusts is turned all into the loue of God then doubtlesse great and glorious shall be our loue 3. Our ioy breaking forth in praise who is able to vtter when here it is vnspeakeable sometime and glorious The glory of the body shall be such that it shall shine as the Sunne in the firmament both from the glory about it the glorious spirit within it as a Lanterne shineth from the Candle within it For the things we shall possesse they are in a word all things the world to come the new heauens and the new earth and the creature being a little thing we shall possesse God himselfe in Christ as our husband and all-sufficient portion Vse For the Vse first wee see that heauen commeth to vs freely did we deserue it and in effect pay for it it were purchase not inheritance but it is not said simply an inheritance but such an one as is assigned vs by lot for this word seemeth to respect that diuision of Canaan to the twelue Tribes whose seuerall seates were by lot designed Now if our inheritance commeth by lot then it is not our owne industry but the Diuine disposition which worketh all in all in it This should cause vs to reioyce O if men haue small things befall them in earth their hearts are soone raysed to reioyce in them yea in the vaine pleasures of this life how are the hearts of men filled with gladnesse who yet hang downe the head all amort while these things are piped Ah alas there are too many who taste their pottage like Esau better then their birth-right O let vs be ashamed that in these outward toyes which are but like the shaking of a childes rattle that in these our hearts should be tickled and with the matter of their free-hold in heauen should not be mooued This should make vs reioyce when wee are made heauy with diuers temptations 1 Pet. 1. so they did in those Apostolique times but the hidden light of this starre is not so discerned by vs who liue in this day of outward prosperity Vse 3 This should stirre vs vp to affect these things and be desirous of them the creature groaneth in kinde waiting when this our inheritance shall be giuen vs. What dead births are we who lie in the wombe of the Church militant neuer offering to breake forth into the heauenly liberty Children are so affected to their earthly inheritances that they sometime practise against their owne parents affecting ouer-timely possession Great purchasers if they make a purchase in the remotest parts are not well till they haue seene it so should we be affected toward our inheritance Why hath God giuen vs the first fruits euen as the Spies did bring to the Israelites some of the fruits of Canaan to make them long after it and desire to be possessed of so good a land so doth the Lord giue vs to the like end the first fruits of the spirit to make vs desire and long after the fulnesse thereof Vse Finally see the feare we are to walke with vpon this consideration Hebr. 12. The greater things we expect from any the more must be our obseruancy toward them endeuor in al things to
be partakers in his spirit Hearing is euery where made the beginning of our comming to God He that heareth and learneth from the father Ioh. 6. If ye haue heard and learned Christ as the truth is in Christ Ephes 4.21 The word hath beene fruitfull in you from what time you heard c. Col. 1. This was the sense by which first death entred Eue hearing the Serpent was seduced and this is the sense by which wee are restored Looke as the ground cannot be quickned with fruits till it receiue seede and the dewes from heauen no more can our soyle be quickned with the spirit and fruits of the spirit till by hearing it hath taken in this seede immortall drunke in this heauenly shower of Gods word Now it is not euery hearing which is accompanied with the spirit but hearing with the heart so as the heart is affected to doe that it heareth There is a hearing with the eare bodily thus many may heare who doe not vnderstand Ergo heare doe not heare If out-landish men were here such as did onely know their owne forraigne language we might talke lowd enough in English not fearing their hearing of vs. There is a hearing ioyned with vnderstanding when yet the heart is not affected to doe after it and this hearing is no hearing also If one heare vs asking him to doe this or that if he haue no minde to performe it we say hee cannot heare on that side It must Ergo be such hearing as Lydea heard with whose heart God opened to attend to Pauls preaching Vse 1 The Vse of this is to let vs see that where there is much hearing yet the word is not there heard as it should be Who commeth to haue his heart burn within him to be filled with the spirit by hearing by being taught being admonished It is pittifull We may obserue some like Iudas who was when now he had heard Christ and taken the sop he was filled but with Sathan they are viler after hearing then before the most like children when Schooling-time is ended Nay it is to be feared that some with hearing are growne past hearing as those who dwell neere the continuall roaring of mighty waters they waxe deafe through continuall hearing such vehement noyse so that they cannot heare any thing at all so many the sound of Gods word hath so long beatē their eares that they cannot discerne any thing in it what euer is spoken Vse 2 Secondly this must teach vs to attend on hearing Wouldst thou keepe the spirit from being quenched despise not prophecie hearing the Scriptures opened to thy vse Euen as the Conduit-pipes carry the water hither and thither so doth the word conueigh the graces of the spirit into our hearts It is a peale to bed when men can be without hearing not feeling neede of it as some times they haue done Doct. 2 Secondly obserue what word heard bringeth vs the quickning spirit the word of the Gospell A mans drooping heart vpon the comming of some good newes to him it feeleth as it were new spirits returne to it so our dead hearts when God hath made this glad tydings of saluation and pardon of sinne be brought them there doth returne to them a quickning spirit of peace and ioy vnspeakeable and glorious Receiued you the Spirit by hearing the Law or by the Doctrine of faith preached Gal. 3.3 And for this cause the ministery of the Gospell is called the ministery of the Spirit not of the Letter because this doctrine doth onely bring vs to receiue the quickning spirit which doth worke in vs a life eternall The Law may bring vs to feele our selues dead Rom. 7. but it cannot quicken any Though when the Gospell hath now quickned vs it may instruct vs reforme vs yea delight vs in the inner man Rom. 7. many things may helpe vs when now wee liue which could not be meanes of restoring vs from death to life But it may be obiected the Gospell is said a sauer of death as well as the Law is said a a killing letter I answere The Gospell is said so not that directly the nature of it is to kill but by accident of mens corruption who reiect and will not obey it it turneth to their further condemnation As the Kings pardon cannot kill any by it selfe yet despised by a malefactor it may double his guilt and bring him to more hasty and fearefull execution So the gracious pardon of God offered in the Gospell killeth not any by it selfe saueth many who receiue it yet despised it may by occasion worke heauier death and destruction But the Law doth of it owne nature hold a man now in state of sinne vnder death and condemnation and cannot of it selfe bring any to life who now hath offended The words I speake to you saith Christ they are spirit they are life Euen as the body of the sunne diffuseth as an instrument the beames of this materiall light so it is the Gospell that instrument of God by which hee sendeth out the light of his gracious spirit into our hearts Vse 1 The Vse of it is to stirre vs vp earnestly to desire this sincere milke of the Gospell Euen as there goeth out naturall spirits with the milke the babe draweth from the mother so the Lord doth accompany this word of his which the Church ministreth as milke with that supernaturall spirit which giueth quicknance to life euerlasting Euen as we doe daily renew our feeding to repaire the decay of naturall spirits in vs so must we neuer be weary of renewing and encreasing that supernaturall life and spirit which we haue receiued from Christ If thou hast the spirit heare that thou maist keepe it if thou wouldest haue it and wantest it attend on hearing remembring how the Eunuch receiued the spirit Acts 8. and how while Cornelius and his friends heard Peter opening the good word of saluation the holy Ghost did fall on them to the wonder of the beleeuing Iewes who accompanied Peter Doct. And here before wee passe to the generall Doctrine note from this that the Gospell is called the word of truth that all Gods promises made in Christ are true and faithfull They are Yea and Amen 2 Cor. 1. They are true and worthy all entertainement 1 Tim. 15. The whole word is true For like as the witnesse is like is the testimony or deposition which commeth from him Now God is faithfull and cannot lye but this is attributed to the Doctrine of the Gospel as agreeing to it with a certaine excellency before other parcels of the word For the Gospell is sometime called by generall names as a doctrine of godlinesse a Law a Testimony Sometime it is described by the author the Gospell of God sometime from the obiect the Gospell of Christ of the kingdome sometime from the property as an eternall Gospell a good word a true word as here sometime from effects as in the next words a Gospell of saluation Now it
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
persons who can humour them and finde the length of their foote better then such who show more conscience of obeying God Vse 2 Let vs not be in the number of these If thou hast any loue to God loue his children thou doest see like him How canst thou take pleasure and out of thy voluntary conuerse with them who are not sanctified Were the Wife that lyeth in thy bosome without that bodily life thou liuest couldst thou take pleasure to conuerse by her and canst thou hauing the life of God delight thy selfe in such who are dead in their sinnes and trespasses VERSE 16 I cease not to giue thankes for you making mention of you in my prayers Now he comes vnto the fact which standeth of thankesgiuing and prayer his prayer being first generally mentioned then more particularly declared to the end Doct. 1 In this 16. verse marke three things 1. That on heare-say of their faith and loue he is thankefull to God 2. That he doth pray for them 3. The manner that he doth it without ceasing Obserue from the first the graces of God in others must moue Christians especially Ministers to be thankfull to God Paul doth it euery where looke the beginnings of his Epistles yea Christians did no lesse for Paul Gal. 1. vlt. they did glorifie God in him The nature of enuie maketh a man like those who haue sore eyes they are grieued at the spirituall good of others as the soare eye is to see this corporall light An example we haue of it in Cain to Abel but loue doth congratulate reioyceth with thankfulnesse to see truth of knowledge of grace of holy practise 1 Cor. 13. Besides the third commandement doth binde vs to giue honour to God by praising him for these his workes of grace in others If a Schoole-Master bring a rude vntoward Boy to behauiour and forwardnesse in learning we much commend him that he hath wrought so farre on so vndisposed a subiect But how much more is hee to be magnified who doth worke such alterations in sinners dead in their sinnes and trespasses Secondly the nature of ioy is to inlarge the the heart to thankfulnesse Now true Christians especially Ministers can see nothing which doth more glad them then men walking as the truth is in Christ 3. Iohn verse 4. I haue no ioy like to this when I see my children walke in the truth Vse 1 Wherefore let vs all labour to finde this in our selues that wee are thankefully affected to God in the comming on of other it is an euidence of true grace in our hearts Euery thing reioyceth to see the encrease of those who are like to it selfe especially Ministers must praise God in the towardnesse of those who belong to them What naturall Parent can see the outward prosperitie of his children but that he is delighted in it and thankfull to the authors of it Vse 2 Secondly seeing that this is the effect the grace of others hath in the godly what may wee thinke of them who are vexed to see the comming on of others to a godly course yea who will not sticke to curse them by whom they were seduced to this Puritan strictnesse surely that seede of the old serpent is strong in them which doth make them so full of enmity against those in whose hearts the seed of Grace is now sowne through Gods mercy Vse 3 This sheweth Christians what they are to doe Would they haue their Ministers made glad and their hearts inlarged to thankesgiuing Let them shew forth the power of Grace in their conuersation If you stand stedfast saith Paul 1 Thes 3.8 wheras if they lie in grieuous state it doth so grieue their Ministers that nothing can refresh them but their amendment by whom they are grieued 2 Cor. 2. Natural parents are so affected that while their children stand well with them they thinke there is no crosse but if a crosse befall them heere they can finde no content for the time in any thing beside Doct. 2 Obserue secondly that Christians are to helpe each other with prayer especially Ministers their conuerted people God requireth it of all Christians and doth ergo make promises that our prayers shall be auaileable as well for others as for our selues Iam. 5. But Ministers by office are Gods remembrancers must offer incense as well as teach Deut. 33. which our Sauiour likewise did before his offering vp himselfe Iohn 17. The bounty of God doth encourage vs vnto it who hath said that they who haue any thing in truth shall haue more it is but as a pledge of his further grace to be bestowed Againe the Deuill is busie seeking to bring them backe who now are taken from vnder his power we see by wofull experience how many are turned backe from good beginnings we haue need therefore to support them and when Ministers should haue parent-like affections how can they but seeke their good How many wishes will naturall Parents haue about their natural children Wherefore let vs all seeke to God each for other What will we doe for him whom we will not lend a word to for his good Especially let vs Ministers say as Samuel 1 Sam. 10. God forbid I should cease to pray for you and so sinne against God Doct. 3 The last thing is that hee prayed vncessantly whence obserue That we must with perseuerance follow God in those things we pray for This our Sauiour teacheth by those two parables Luk. 11. of him that went to borrow three loaues and Luk. 10. of the widdow following the vnrighteous Iudge There are many conditions in prayer in regard of the persons to whom we pray persons and things for which we pray persons who pray finally in regard of the prayer it selfe as that it should be humble feruent and continuall God doth preuent vs with some things he doth giue vs speedily othersome but there are others againe for which he wil haue vs follow him with continuance before he beâ—oâ—â— them for should we still no sooner aske then receiue Prayer were rather a matter of experience then of faith he doth ergo see it fit thus to exercise our sanctity faith patience thus to trie whether our request come from vnsetled humour or from pouerty of spirit and thirsting desire Thus he doth prepare vs to receiue the things we aske in greater measure for the wider the soule is inlarged in desire the more abundantly God meaneth to fill it in his time Againe by this meane hee doth make vs possesse his blessings with more delight and carefulnesse then otherwise wee would not to mention that wee in our first seeking things are vnfit often to receiue them But heare two questions shall be briefly answered First whether it be sinne alwaies to cease from asking this or that Secondly whether all ceasing to goe on in Prayer doth make our former Prayer fruitlesse To the first I answere not all ceasing but ceasing out of vnbeliefe or impenitencie is sinfull first when
an infant as it is now in a man growne so it is that the inward light of the minde by an addition of wisedome and knowledge taketh increase The third thing we haue still neede of is that God should shine vnto vs with a light of reuelation in his word for as the bodily eye cannot be inlightned to see till it hath outward light afforded so it is with the soule and the eye thereof But of this before is spoken The fourth thing is a direction and application of the eie of our mind to behold things that are spirituall If the naturall man all his faculties moue in God much more the spirituall Prou. 20.12 God is said to make the eye seeing and the eare hearing that is not onely to create them but gouerne and apply them to that they do otherwise we might be like to Hagar not seeing that which was before our eyes Euen as it is not the eye so much that seeth as the soule in and by the eye whence it is that if the minde be abstracted in some serious thought men see not that which is before them So it is not so much the eye of our vnderstanding as the spirit of Christ which is the soule of all the body mysticke which doth cause sight in vs. We doe euery thing but secondarily and instrumentally it being God who giueth principally both to will and to doe and all these are here to be conceiued because the end which the Apostle doth aime at cannot be attained without them Vse 1 To comfort weake ones who know but any thing if it be in truth so as it maketh them endeauour more conscionably to obey Hadst thou long beene without sight shouldst thou but be able to discerne thy hand held iust before thine eyes it would glad thee because it is a token of fight now comming on thee so this little sight when the heart is conscionably affected is a pledge of more returning to vs who are darkenesse it selfe quite deuoide of sauing knowledge by nature Vse 2 This must make vs still follow God and vse all meanes to be further inlightned Were our eyes sore and the sight of them not perished but depraued onely or diminished what would wee not doe to get helpe yea wee would abide strong smarting waters but we would mend this defect in them how much more should we seeke to amend all defects in the eyes of our vnderstandings Obserue secondly from hence that he doth pray that they might know their hope the matter of their inheritance that euen true beleeuers know not at first in any measure those hopes which are kept in heauen for them Naturally we know nothing of the hope to come When God doth now regenerate to these hopes we doe know them in some measure but nothing as we ought and may come to know them if we be not wanting to our selues Euen as earthly heires in their minority through want of earthly wisedome they know in generall that they haue inheritances where they lye but they doe not particularly and exactly know the seuerall Lordships which belong to them the worth of them c. yet the neerer they come to age the more they winde out such particulars so it is with vs Wee doe at first know things very confusedly and the neerer wee grow to our saluation the more wee come into the vnderstanding of these things Now the reason why these hopes are not so knowne is partly in the excellency of them and the glorious light which is in them if the Law hath his wonders in it Psal 119.18 what a wonderfull thing is this which is the vpshot of all the Gospell Againe the weake sight we see of yonglings in christianitie is not proportioned and fitted as yet to so high an obiect as this is Bring the light of a candle neere to the naturall babe and it cannot endure to looke vp against it Thirdly euen as children are so taken vp with their childish common-wealth that they cannot bend themselues to the more serious consideration of more important matters so beleeuers are a great while so carnally affected that they cannot set themselues to purpose about this contemplation Fourthly and lastly as Heires in earth want not crafty companions about them who will keepe them from knowing the worth of things which belong to them so the Diuell doth labour nothing more then to keepe vs hood-winked this way Vse 1 The Vse is first to rebuke such who will not seeke to haue further knowledge of their excellent hopes kept from them in the heauens Men will prie into all their hopes and possibilities in earth yea if it be a thing which in reuersion may doe good happily to some of their children they will make account of it they will know these things too well till they are proud count them as fooles who know them not and yet neuer seeke to know their free-hold in heauen Vse 2 In the second place this must stirre vs vp to seeke after those hopes to get the knowledge of the things kept for vs These are not like earthly hopes they make their eyes fall out who waite on them and sometime neuer come neere them such were Absolons and Adoniahs hopes sometime they are gotten but proue no blessing it being with them as it was with the Quailes which were giuen Israel 2 Thes 2. Tit. 2. 1 Pet. 1. But what if they be gotten and possessed in death they perish for death diuorceth a man from all these earthly things he enioyeth But these hopes will not let vs be ashamed these are good and blessed hopes yea life it selfe a liuing hope till we know this hope we haue in heauen we cannot be heauenly minded for where a man hath hope thither his soule will looke out and be more there then where he is bodily present This is it which maketh vs purge our selues Men that hope to stand before Princes will refine their behauiours and furnish themselues with all kinde of complement This knowledge of our hope is the spurre of action men worke cheerefully when they know an ample reward abideth them It is a ground of all patience sweete in hope maketh that which is sower for the present goe down more sweetly Doct. 3 Obserue thirdly Hope of his calling That there is no grounded hope but onely of such things as God hath called vs to obtaine We could not haue hope of saluation Gods kingdome life eternall had not God called vs hereunto 1 Thes 1.12 He hath called vs to his kingdome and glory 2 Thes 2.14 He hath called vs to obtaine life ergo Col. 1. it is said that the Colossians now had a hope laid vp in heauen when they had heard the word of truth euen the Gospell of saluation As no man can hope to stand before a mortall Prince in place of dignity and office till the King doe call him thereunto so none can groundedly looke to be in glorious condition in Gods kingdome
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
exaltation of his Sonne To the second I answere this soueraigntie is giuen to the person of the Sonne both as God and man now ascended as God for it is a power which none that is a pure creature can take or execute and the Scripture saith The Lord said to my Lord that is to Dauids seede as hee was Dauids Lord according as Christ expoundeth it by his question now Dauids seede was not Dauids Lord as man but as God That it is giuen him as man is plaine because it is giuen him now ascended into heauen with his humane nature Againe that power is giuen to Christ as man which is to be executed by him as man but this kingdome is executed by Christ so that his manhood doth concurre as an instrument working with his God-head in the administration of it Iohn 5.27 He hath giuen him power to execute iudgement in as much as he is Sonne of man The third is plaine out of that Psal 110. and Paul construing it 1 Cor. 15.24.25 namely that Christ shall giue vp this kingdome and cease to sit at the right hand of God in this manner in which now he doth for then he shall no longer by his manhood execute gouernment neither shall he in manner appropriate his person but together with the Father and Spirit like as they so shall hee ioyntly with them rule and be all in all for euer The second point for clearing the Text is what heauens are here vnderstood those which Paul calleth the third heauen aboue the ayre clouds and starrie firmament Faith doth beleeue a place aboue these though Philosophie know it not To the third I answere the persons ouer whom Christ is aduanced are first described more particularly but yet obscurely Secondly more generally and plainely The particular enumeration in these words Principalities powers mights dominations The more full and plaine opening of them in the words following Euery name that is euery creature howsoeuer named whether in this world or whether belonging to the world to come But it is a question who are meant by the former words Ans They are commonly vnderstood of Angels but I take the first two to be names of excellency found in this present world First Principalities and powers when they are put for Angelicall natures they are not termed so simply but with an addition of the place as Ephes 3.10 Ephes 6.12 but these words put for humane excellencies wee reade them simply without any thing added Tit. 3.1 Be subiect to principalities and powers Againe I thinke this distribution of power named in this world and in that to come respecteth something in this enumeration forenamed the former these two first named the latter the couple following Thus I thinke also Col. 1.16 that enumeration of Thrones Diminions Principalities Powers the first two respect things inuisible or things in heauen the latter two things on earth for he seemeth to illustrate each part of the distribution by the particulars there inferred Wherefore we may thus conceiue of them Principalities signifie those in principal authority Powers all secondarie powers sent from them as Peter speaketh By mights I vnderstand Angels putting forth might in some miraculous effects of mercy or iudgement such as the Angell who did smite so many hundred thousands in a night the Angell which did the miraculous cure at the Poole Iohn 5. By Dominations I vnderstand such Angels whose ministerie God vseth in the gouernement of kingdomes and prouinces for that God doth vse their ministerie this may be gathered both out of Daniel and Ecclesiastes The putting all things vnder his feete noteth nothing but that subiection in which euery thing is to Christ God onely excepted reade Heb. 2.8 These things for opening the difficulties incident The summe is I wish your eyes opened that you may know the power of God toward you who beleeue through the working of the power which was wrought in Christ when God did raise him from the lowest degree of his humiliation euen the state of the dead and did crowne him with dignitie and kingly glory in the heauens not onely giuing him prerogatiue before both Principalities and powers such as wee see in earth yea before Mights and Dominations such as belong to the world to come but giuing him power ouer these and all creatures so as hee hath them vnder his foote Doct. 1 Obserue then first from the 20. verse Which he wrought in Christ That the selfe same power put forth in raising Christ our head is that singular power which raiseth vs For looke as the almighty power put forth to make Adam a liuing spirit was it which doth quicken vs in our order bring vs to haue life and being from him Thus the selfe-same power which raised Christ to be a second Adam and quickning spirit to all who belong to him that is the power which doth cause vs in our time receiue this supernaturall life and being from him For Christ his resurrection is both the resurrection of our soules and bodies in as much as he is raised vp that he may be a fountaine and roote of all supernaturall life his humane nature concurring with the diuine as an instrument with that which is more principall in the producing of it Vse 1 By this we see further the vanity of such who make God to doe nothing in our conuersion but that which wee may resist Could wee resist his power which made the first Adam a fountaine of generation vnto vs all And shall we be able to resist the almighty power of God raising Christ as a fountaine and roote of spirituall regeneration to all who are his Vse 2 This should make vs thankefull to God that he hath put forth such power towards vs in the resurrection of his Sonne Wee deeme it as his fauour who did appoint wee should descend carnally from the first parent of vs according to the flesh but this is farre more worthy of praise that euen in raising he should thinke on vs and appoint vs to receiue a resurrection of soule and body from him in due time and order Doct. 2 Obserue secondly that Christ is raised from state of the dead that God doth leaue his dearest children to the depth of miseries before he send reliefe His owne Sonne left to conflict with a spirituall kinde of death with desertion in regard of loue ecclipsed which impression of wrath as due to our sinnes with all the powers of darkenesse assayling him with naturall death in regards before opened his owne Sonne left to this gulfe of euils before saluation was showed This he doth to glorifie his power which doth not so brightly appeare till things are desperate Secondly that we might the better in extremities learne to trust on him to bring vs to this he is glad to make our cases past all helpe we can perceiue And thirdly to the end hee may the more endeare his benefits he doth let vs conflict long in the want of them Vse Let
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith
they are desired God the Father and the Sonne Doct. 1 Obserue first in Generall that it is the duty of a Minister of Christ to blesse the faithfull children of the Church as in the name of God This for the substance of it was not proper to the Apostle no more then to be a spiritual Father was appropriated to them much lesse doth it belong to the Pope as the times of superstition imagined but to euery faithfull Minister who is a shepheard and instructer and so in the place of a spirituall Father Numb 6. Aaron and his sonnes shall blesse the people in my name As God hath giuen a power to the naturall parent to conueigh good things to their children Honor thy Father that thy dayes may be long or that they may prolong thy daies by their blessing deseruedly comming vpon thee so God hath giuen spirituall fathers a power of blessing yea and of anathematizing or cursing the children of the Church who so deserue and that effectually So that Paul maketh good what they doe in this kind This good Annah found 1 Sam. 1.17 when she had meekely answered so harsh and false a suspition The God of Israell grant thy request saith Elie and shee glad of the fauour shee had found in his sight went away and it was presently granted For more distinct conceiuing of the matter I wil briefly shew 1. what this blessing is 2. on what it is grounded It is a ministeriall act which doth apply Gods blessing to the well deseruing children of the Church and entreth them into the assured possession through faith of Gods blessing toward them which doth apply I say for it differeth thus from a Prayer a Prayer seeketh to obtaine the things for vs this doth in Gods name apply and assure our faith that the blessing of God is vpon vs and shall gratiously follow vs When the Minister intreateth forgiuenesse of sinne it is one thing when againe hee doth assure a repentant heart that God hath done away his sinne this is another thing in the one hee seeketh to obtaine this benefit for the partie in the other hee doth assure the party that it is now applied in him The grounds are two 1. The spirit of discerning I meane ordinary not miraculous which maketh them by fruits see who are such members of the Church whom God doth promise to blesse The second is the authority which God hath put vpon them Ordinary Publike Priuate who will haue them to be his mouth and instrument whereby he will both assertaine his children of their blessednes from him Priuate is but a wish or prayer as likewise execute it in them Now from these two that I discerne a childe of the Church to whom blessing pertaineth know my selfe to be his mouth to signifie it and instrument with whom hee will concurre to produce it from these two it is that this act of blessing springeth be it a blessing in generall giuen or singularly applyed And hence you may see a difference betwixt our blessing and the Patriarchs propheticall blessing for their blessings were grounded vpon a Reuelation in them made of things which should befall their posterity Vse 1 The Vse of this is to rebuke the foolish custome of running forth before the Ministers of God haue giuen their blessing What a miscreant would he be held that would not suffer his Father to blesse him so farre were he from seeking it at his hand It were not allowable behauiour if the Church were about to curse them and make them as vtter execrations Vse 2 Secondly This letteth vs see that we must not lightly let passe the blessing of the Minister but strengthen our faith by it and be glad that it commeth vpon vs. Doth not euery vertuous childe reioyce and know themselues the better that the blessings of their Fathers and Mothers haue beene heartily giuen them so shouldst thou further thy selfe in the faithfull perswasion of all good toward thee that the blessings of such who are the spirituall fathers haue come vpon thy head In times of superstition euery hedge-Priests blessing was highly esteemed if he had giuen his benediction in Nomine Patris Filij Spiritu sancti how well they thought themselues but as euery where else that which they superstitiously and idolatrously often magnified that the Atheisme of our time vtterly neglecteth Thus in Generall now in particular Doct. First note that he wisheth them Grace whom he had called Saints and beleeuers in Christ Whence obserue that the holiest iustified persons haue need of Grace The Papists will grant it meere grace in comparison that our sinnes are forgiuen and that we haue the spirit of Grace giuen vs but after this they say we haue to deale with Iustice from which we must expect eternall life A miserable Doctrine Grace is in the beginning Grace is in the middle Grace is in the ending A Christian man may be considered in three distances of time 1. In the time of his conuersion 2. In the time betwixt his beleeuing and receiuing the end of his Faith 3. in the time when God will giue him the Crowne of glory life eternall Now for the first all grant that we enter by faith into Grace but for our after-time that we stand not vnder Iustice but Grace it is manifest Rom. 5.2 in which Grace also we stand At the day of iudgment that we haue to deale with mercy not with iustice it is manifest 2 Tim. 1.18 where the Apostle prayeth that the Lord would shew Onesyphorus a most godly man mercy in the day of iudgement and life it selfe the very thing we come to Now the guifts of Gods spirit wherby we come to it is called grace Rom. 6. the end life eternal not a stipend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace thus it is one way cleared Againe in what should grace manifest it selfe but in these three things First in forgiuing sinne Secondly in attaining life Thirdly in continuing in the present grace Now when we are conuerted we haue neede of forgiuenesse of sinne otherwise what neede we to pray Lord forgiue vs our trespasses Beside euery Saint findeth himselfe sold vnder sinne and that as an euill within the will of him which cannot therefore increase his merit but maketh him more guilty for heauen we haue no neede of grace for according to the Law continue in all perfectly to doe them and liue none conscious of sinne can hope to liue this way Now for perseuering in state of grace we haue neede of grace for this we cannot deserue but as Gods gracious pleasure made him to come vnto vs so it maketh him abide with vs to accomplish his good worke which should hee not all would come to nothing in vs For as the soule entring into the body giueth it life sense and motion which presently cease in the body if the soule be departed So here God the soule of our soules returning to them doth produce by
his spirit a life of grace which would presently be extinct if he should forsake them Vse The Vse is to let vs see the fearefull estate of the Papists who make Christ and his grace last no longer then till they are as they thinke enabled to iustifie and saue themselues by course of grace according to the Law They account it grace that God would inable me rather then another to come effectually to life Gratia cadit in actum voluntatis diuina non in obiectum but no grace that I come to life as when I might sell a Horse to many it is my fauour that I will sell him to one and not to another but it is not my fauour that hee hath the Horse which buyeth and ergo by force of communicatiue iustice is to haue him Thus they say it is Gods grace that he will haue some to haue life and giue them wherewithall to buy it but that they haue life is iustice not his grace Poore soules thus they forsake their mercies besides that they make mercy to haue nothing to doe at the day of iudgement and life it selfe not to be grace contrary to that which is aboue named Vse 2 We learne hence euer to humble our selues and flye intirely to Gods mercy let vs confesse our selues miserable vnprofitable seruants in a thousand regards hauing nothing but grace to cleaue vnto The arch-Papists confesse that for vncertainty of our owne righteousnesse and danger of vaine-glory it is the safest to trust onely on Gods mercy in Christ surely let vs take the safest way I would neuer trust my soule to them who will not goe the surest way to worke in their owne saluations Doct. 3 Obserue 3. from this he doth wish grace with them when he would wish them the greatest good obserue I say what is the most excellent thing which is to be sought afore all other viz. the fauour of God that his grace may be with vs. To open it before we discourse of it Grace ioyned with pitty doth signifie Gods loue onely so farre as it is a fountaine from whence springeth his pittie to vs in misery out of which mercy he doth when now we are miserable saue vs thus grace soundeth nothing but loue and the obiect of it is more generall for grace is toward vs and euery creature in innocencie and misery but mercy is onely toward vs as we are considered in misery vnlesse the preseruing the mutable creature subiect to fall may also be an obiect of mercy but when grace is put indefinitely then grace includeth mercy in it for mercy is but grace restrained and limited to man as in misery the difference is rather in our manner of containing them then in the things themselues Now wishing them grace out of which came true peace he wisheth three things 1. That God himselfe should be still mercifully and graciously inclined to them for God is loue 1 Iohn 4.16 2. He doth assure them of all effects of Gods grace and loue towards them partly in procuring them all things that were good the grace of the father of lights being as a sunne Psal 84.2 partly in protecting them from all euill this fauour being as a shield wherewith the Saints are compassed about Psal 5.13 3. In grace is included the signification the report of his grace in such sort as that they might haue the sense of it that is the displaying it on their heads as a banner the shedding of it into their hearts the lifting of the light of his countenance vpon them Lam. 2.4 Rom. 5. Psal 4. Thus when we wish one fauour with any we wish him that hee may be in their loue inwardly affected holpen with the fruits of their loue and curteously and kindely intreated in regard of louing vsages which is the signification of their loue for if God should loue vs if he should doe vs good and shield vs from euill yet should he hide this from our sense and experience wee could not haue this peace which is next mentioned Now then we may better see that this loue of God is aboue all things to be desired there is no lacke in this loue no good thing shall be wanting vnto vs nay if euils in our taste be good for vs we shall not want them as the loue of a Parent maketh him when neede is prouide bitter physicke for his childe as well as other contentments No euill shall haue accesse no if things good in themselues be harmefull for vs they shall not haue accesse to vs as the loue of a Parent layeth away a Knife which is a good thing in it selfe out of the reach of his childe for whom it were hurtfull All things which to our sense and in themselues are euill this loue maketh them worke to our good If the skilfull Art of a Physitian may make of a poysonfull Viper a wholesome Treacle no wonder if Gods gracious loue turne euen the diuell himselfe to become a helpefull instrument setting forward our perfection 2 Cor. 12.9 In a word it maketh a little estate great riches euery estate contentfull A little thing giuen as a token of the Kings good wil doe we not prize it more then thrice the vallew of that which is no pledge of his fauour And when the loue of a sinfull man is of such force that many a woman while shee may inioy it feeleth not beggery it selfe not grieuous What a force is there in the grace of God while it is perceiued to make vs finde no grieuance in greatest extreamity Whereas without this were a man in a paradise of the earth with all the good of it all were nothing There are Noble men in the Tower who may ride their great Horses haue their Ladies fare deliciously want not for wealth yet because they are out of the Kings fauour no wise man would be in their coates none esteemeth their state happy How much more then are all things of no value if they be possessed without this fauour of which we intreate Psal 17.15 Psal 4. Psal 63. This grace is our life it is better then life As the Marigold openeth when the Sunne shineth ouer it and shutteth when it is with-drawne so our life followeth this fauour we are enlarged if we feele it if it be hidden we are troubled Finally that which the Kings fauourable aspect doth in his Subiect that which the Sunne and Dewe doe in the creatures of the earth which they make to smile in their manner the like doth this grace through all the world of spirits who feele the influence of it Vse 1 Which doth let vs see their fearefull estate who walke in their naturall conditions children of wrath neuer seeking to be reconciled to God If we stand in mans debt and in danger of the Law we will compound the matter If we are faulty towards some great person out of fauour O how will we turne euery stone vse the mediation of all we can to