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
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
some men by some mens handling then others one man relishing one mans gifts more then anothers And it is not meete that the glory of Gods goodnesse and wisedome should be obscured which shineth in the variety of mens gifts especially seeing the depth of Scripture is such that though men had large hearts as the sand of the sea shore yet could they not empty out all things contained for though the maine principles be not many yet deductions and conclusions are infinite and vntill Christs second comming to iudgement there will neuer want new occasion of further search and wading into these deepes In all which respects this Exposition of this holy man deserues acceptance of the Church as fitted to the times as the wise Reader will discerne He went through the whole Epistle but left large notes of no Chapter but this which in some few places are not so full as could be wished for clearing some few obscurities yet those that tooke the care of setting them out thought it better to let them passe as they are then be ouer bould with another mans worke in making him speake what hee did not and take them as they be the greatest shall finde matter to exercise themselues in the meaner matter of sweete comfort and holy instruction all confesse that he hath brought some light to this excellent portion of Scripture He was a man fit for this taske a man of much communion with God and acquaintance with his owne heart obseruing the daily passages of his life exercised much with spirituall conflicts As Saint Paul in this Epistle neuer seemeth to satisfie himselfe in aduancing the glory of grace and the vilenesse of man in himselfe So this our Paul had large conceipts of these things a deepe insight into the mystery of Gods grace and mans corruption hee could therefore enter further into Pauls meaning hauing receiued a large measure of Pauls spirit He was one that sought no great matters in the world being taken vp with comforts and griefes vnto which the world is a stranger one that had not all his learning out of Bookes of a sharpe wit and cleare iudgement though his meditations were of a higher straine then ordinary yet he had a good dexteritie furthered by his loue to doe good in explaining darke points with lightsome similitudes His manner of handling questions in this Chapter is presse and Schoole-like by Arguments on both sides Conclusions and Answeres a course more sutable to this purpose then loose discourses In setting downe the obiect of Gods Predestination hee succeedes him in opinion whom hee succeeded in place in which point Diuines accord not who in all other points doe ioyntly agree against the troublers of the Churches peace in our neighbor Countries for some would haue man lye before God in predestinating him as in lapsed and miserable estate others would haue God in that first decree to consider man abstracted from such respects and to be considered of as a creature alterable and capable either of happinesse or misery and fit to be disposed of by God who is Lord of his owne to any supernaturall end yet both agree in this First that there was an eternall separation of men in Gods purpose Secondly that this first decree of seuering man to his ends is an act of soueraignty ouer his creature and altogether independant of any thing in the creature as a cause of it especially in comparatiue reprobation as why he reiected Iudas and not Peter sinne foreseene cannot be the cause because that was common to both and therefore could be no cause of seuering Thirdly all agree in this that damnation is an act of diuine iustice which supposeth demerit and therefore the execution of Gods decree is founded on sinne either of nature or life or both My meaning is not to make the cause mine by vnnecessary intermedling The worthinesse of the men on both sides is such that it should moue men to moderation in their censures either way Neither is this question of like consequence with others in this businesse but there is a wide difference betweene this difference and other differences And one cause of it is the difficulty of vnderstanding how God conceiues things which differs in the whole kinde from ours he conceiuing of things altogether and at once without discourse we one thing after another and by another Our comfort is that what we cannot see in the light of nature and grace we shall see in the light of glory in the Vniuersitie of heauen before which time that men should in all matters haue the same conceipt of things of this nature is rather to be wished for then to be hoped That learned Bishop now with God that vndertooke the defence of Mr Perkins hath left to the Church together with the benefit of his labours the sorrow for his death the fame of his worth an example likewise of moderation who though hee differed from Mr Perkins in this point yet shewed that he could both assent in lesser things and with due respect maintaine in greater matters If we would discerne of differences the Church would be troubled with fewer distempers I speak not as if way were to be giuen to Vâ—rstian lawlesse licentious liberty of prophesie that euery one so soone as he is bigge of some new conceipt should bring forth his abortiue monster for thus the pillars of Christian faith would soone be shaken and the Church of God which is a house of order would become a Babell a house of confusion The dolefull issues of which pretended liberty we see in Polonia Transiluania and in countries neerer hand We are much to blesse God for the Kings Maiesties firmenesse this way vnto whose open appearing in these matters and to the vigilancie of some in place we owe our freedome from that schisme that troubleth our neighbours But for diuersity of apprehensions of matters farre remote from the foundation these may stand with publike and personall peace I will keepe the Reader no longer from the Treatise the blessing of heauen goe with it that through the good done by it much thankesgiuing may be to God in the Church Amen R. SIBBS Grays Jnne The Doctrines gathered out of this Commentary vpon the first Chapter of the Ephesians Verse 1. Doct. 1 MInisters must inculcate to themselues and to those with whom they haue to deale that their calling is from God 2 The quality of the person that brings the matter of this Epistle to vs is that hee is an Ambassador of Christ 3 Wee must account it our greatest dignity that wee belong to Christ 4 It is the will of God that doth assigne to vs our seuerall callings 5 All the members of the visible Church are to be Saints 6 In the most wicked places God gathereth and maintaineth his people 7 It is faith in Christ alone with maketh men Saints Verse 2. Doct. 1 It is the duty of Christs Ministers to blesse the faithfull children of the Church
my soule Psal 66.16 I will daily tell of thy righteousnesse We count it ingratitude in men when they will smother benefits and neuer be knowne to other of whom they haue receiued them 3. There must be an endeauouring of requiting Gods loue by answering his benefits with thankefull duty by walking worthy of them What shall I repay the Lord for all his benefits vpon me Thus wee count him vnthankfull who doth not bend himselfe to requite loue with the like so farre as ability reacheth Now for meanes disposing vs this way we must labour first to know and keepe in remembrance Gods benefits that which is forgotten is not knowne for the present nothing vnknowne affecteth or moueth the will A danger vnknowne maketh vs not afraid a benefit vnknowne maketh vs not ioyfull or thankefull Hence it was that holy men often made Catalogues of Gods benefits and repeated them to their soules See Psal 103. My soule praise the Lord forget not all his benefits Secondly Men must labour their hearts to a sense and feeling of the worth of the benefits which they enioy for not hauing benefits but esteeming and knowing the worth of them maketh thankefull Now in this we greatly faile for our corrupt natures heede nothing they enioy like the eye in this regard which seeth nothing that lyeth on it but taken away some distance doth brightly discerne it So we when good things are taken away know them well which we see not to be such benefits while we enioy them Againe the plentifull vse of the best things breedeth a satietie and maketh them no dainties And hence it commeth that good things which are commonly and constantly with vs are not regarded Let vs therfore the rather practise this second rule for the neglect of it maketh vs want our comfort while we possesse things for who can take ioy in that he esteemeth not and it maketh vs haue double griefe when now they are remoued for then the conscience of our carelesnesse doth bite and sting vs. A third rule is still to labour to be poore in spirit and keepe the conscience of our owne vnworthinesse that we may still know our selues to be lesse then the least of Gods mercies as Iacob said Hunger is sauce which maketh euery thing well tasted So this pouerty of spirit maketh the least blessing seeme great toward vs. The humbled poore take the least scraps thankfully Vse 1 The Vse of this is first to rebuke our deadnesse in whose hearts are no affections in whose mouthes are no words magnifying the Lord for his continuall mercies If men doe vs small fauours especially if they be of countenance and authority O how we thinke our selues beholding our mouthes runne ouer in speaking of their courtesie we giue them a thousand thankes we professe our selues at their commands Out alas that being thus one to another wee should offer God such measure as we doe But this exceedeth all the rest that because God doth constantly continue to vs benefits that therefore we should slacken our thankfull duty If one giue vs 20. pound one time onely we thanke him but to giue it vs yearely for twenty yeares together this is farre more thanks-worthy to giue it vs as an inheritance for euer this is most of all obliging vs Thus it is with Gods benefits which hee constantly leaseth out to vs and maketh them as it were a free-hold with vs. We for these euen in this consideration should most extoll him Vse 2 Let vs in the second place stirre our selues vp to be thankefull It is Gods fine and rent euery thing which he requireth for his benefits Call on mee in the day of thy trouble I will deliuer thee and thou shalt glorifie me We would not forfeit any thing worth the holding for non-payment of rent Let vs take heed lest for want of thankefulnesse we giue God occasion to re-enter and dispossesse vs of all good things we enioy The God and Father of our Lord Iesus Christ Doct. 2 Obserue first particularly that euery Christian heart is to magnifie God in that he hath beene the God of Christ our Lord. This doth the Apostle who doth not say Blessed be God the Father for blessing of vs but first Blessed be the God of our Lord Iesus Christ Before hee commeth to consider what God was to himselfe with the rest of beleeuers hee doth extoll him for that hee was to Christ the head Which doctrine before wee can prosecute profitably it is fit to vnfold what this doth comprehend to be the God of any for this opened we shall conceiue more cleerely the equity of this that wee are to be thankefull in this regard This is a fundamentall fauour whence all other doe spring and it conteyneth the eternall loue of God louing vs and predestinating vs to supernaturall happinesse as likewise euery subordinate grace by which it is executed First therefore the fore-knowledge and predestinating Christ as man to the grace of personall vnion and glorious office of a Mediatour of which we haue 1 Pet. 1.20 this commeth heere to be conceiued I haue sheepe that are mine which are not of this sheepe-fold saith Christ where we see that we are Gods Ioh. 10.18 Heb. 2.10 Heb. 7.26 Heb. 4.89 and God ours before we are called euen by predestination Secondly Christs calling of which is spoken Hebr. 5.1 and the confederation entred with our mediatour wherein God required on his part the fulfilling of righteousnes so far as serued to qualifie his person that he might be a fit high Priest Isa 53.10.11 and especially the offering his body that is his soule and body by the cursed death of the crosse wherin God promised on his part that he would be with him to strengthen him and deliuer him from all euill and to crowne him with glory yea that all his seede should be blessed with righteousnesse and life through him The Scripture is plentifull to prooue that it is all kinde of blessednesse to haue God for our God Now then if we be members with Christ our head haue we not cause to be thankefull to God euen in this respect that he hath been and is his God The ancient Church did magnifie God that hee had made himselfe the God of Abraham Isaak and Iacob their forefathers how much more reason is there for vs to glorifie him in this regard that he is the head of Christ our Lord Againe if any man should helpe and deliuer from great euils some of our friends should doe them many fauours would we not returne them in this consideration thanks and much commend them If Christ be deare vnto vs we must needs blesse and praise the Lord inasmuch as hee hath beene a God assisting preseruing and is a God glorifying our Lord and Sauiour In the head of Christ lay all our happinesse had not God beene a God to him and couered it in the day of battell wee had all of vs perished all our supernaturall happinesse stood and
one with the word of truth the Gospell of saluation verse 13. The summe is Which so rich benefits of wisedome and vnderstanding he did worke in vs when now he had opened vnto vs that secret wisedome which his will had ordained to our glory that Gospell of saluation which he did out of his gracious pleasure which within himselfe not looking at any thing in vs he purposed toward vs. Doct. Obserue first God worketh sauing wisedome in none to whom he openeth not the doctrine of wisedome the Gospell of saluation As God did promise that the hearts of the foolish should vnderstand so likewise he did promise that all of vs should be taught of him And looke as the precepts of Grammer and doctrine of Logicke must be made knowne and opened vnto vs before we can get the Art or wisedome of Grammer and Logicke so it is we must haue vnfolded the doctrine of Gods sauing wisedome before wee can haue wrought in vs the diuine qualitie of this wisdome which commeth from aboue For further vnderstanding it is fit to consider what things this opening of the Gospell comprehendeth in it or how God doth open this sauing wisdome to vs. 1. Outwardly by propounding the doctrine of it vnto our eares which he doth by his Ministers for this cause Ministers are called such as teach others in wisdome Col. 2. the end Such as feede with wisdome and vnderstanding Ier. Such as make wise as it is Dan. 12.3 For though it be read wise the word hath an actiue signification and importeth to make wise or bring to wisedome as the next word doth not signifie iust men but such as turne others to righteousnesse Euen as in great Schooles there are inferiour Vshers as well as the principall Master so it is here It pleaseth God by mans outward ministery to open the eyes of the minde and bring from darkenesse to light but mans teaching which goeth but to the eare cannot doe this matter Wee must therefore consider God speaking within the minde by holding out some such light and causing such an inward illumination as doth speake things no lesse to the minde then a word audible doth report them to the eare This is it which we are said to heare and learne from the father should not the father speake and teach wee could not heare neither is it an outward voice for all that heare this voyce come to Christ which is not verified in the other And this is that light which diffusing it selfe through the word wee heare doth make the things of God visible to the soule Euen as not the ayre alone but the ayre now inlightned is the meane by which things are made discerneable to the bodily eye In the third place we must consider that God doth together with this illumination which speaketh and propoundeth things within the minde he doth I say together with it open the eye of the vnderstanding the eare of the deafe heart to see and attend vnto it This is called sometime renewing the vnderstanding giuing light opening the heart to attend remouing the vaile For if I will shew to a blinde man any thing it is not enough to propound the obiect and to procure an externall light by which it may be discerned but I must restore the sight of the blinde eye before I can show it the thing proposed So it is with vs who are spiritually blinde before we can haue opened to vs the things of God Vse 1 The vse of this is first to rebuke such who thinke they can be wise enough to saue their soules though they haue none to open to them to instruct them in this hidden wisedome of the Gospell Blindnesse and bold presumption accompany each other But deceiue not your selues Thou who canst not go to a Towne two myles off which thou neuer wentest to but thou must inquire and get some guide and direction canst thou finde the way to heauen hauing no guide no direction Thou who canst not learne thy A B C. but thou must haue a Schoolemaster why wilt thou imagine thy selfe able without helpe of teaching to learne this high point of wisedome which teacheth to liue happy with God world without end Vse 2 Let vs attend vpon the Preaching of the Word and the teaching of this wisedome as euer we would haue it begunne or increased in vs Blessed are they who waite at her gates at the postes of her doore A speech borrowed from Clyents or Patients who waite to haue accesse to their learned Counsell and to the Physitians whose aduise they seeke for Yea let vs seeke for that inward teaching of God in whose light onely we come to see light Doct. Obserue secondly That the doctrine of our saluation through Christ is a hidden secrecie The Apostle calleth the doctrine of Christ crucified 1 Cor. 2. a hidden wisedome which the chiefe for wisedome in this world knew not 1 Tim. 3. Without doubt saith the Apostle great is the mistery of godline sse naming after points of doctrine concerning Christ Iesus And needes it must be so for the great volume of the whole creature hath not one letter or syllable in it of this wisedome They reueale a wisedome for in wisedome God made the heauens and founded the Earth in vnderstanding but those who knew this wisedome best Pro. 3. learned nothing of this sauing wisedome in Christ 1 Cor. 1. Againe there is no sparke of light in man by nature able to conceiue this secret The wisedome of the Law the light of nature reacheth not for the light of reason discerneth that God is to be loued and honoured that I am to doe as I would be done to and not after that measure I would not receiue But of sauing man kinde lost by faith on Christ and repentance there is no light left which can trace any step of this doctrine Thirdly the knowledge it selfe is of that height that from what time we haue the spirit which doth teach it wee cannot in this mortality know it any thing as we should wee see but in a glasse know but in part like Children which know not fully the things they know Now that which is hid in so great measure from vs who are now light in the Lord how great a secret is that in it selfe But to open this a little further The Gospell of saluation may be called a Mistery in three regards 1. absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know If a thing within my minde be such that no creature can know it further then I make it knowne none doth know the things in Man but the spirit of Man how great a deepe and secret is that which is within God himselfe Thus it ceased when God did first reueale it but yet a Mistery still in regard of the spare reuelation and small number of those to whom it was manifested For a thing is not onely hid while I
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
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
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