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
themselues that God hath thus exalted them and not enuy worldly men their full estates in this present world Heyres are glad to borrow trifles with Seruants sometime while they are vnder gouernment so God doth hold his Children low for a while in this present life Againe why should we enuy them seeing they haue but a state of life granted them in this most remote and vtmost part of our inheritance Will a Childe thinke much a Parent should giue a pension for life out of this or that while he hath greater things farre left him yea the inheritance of that also out of which an anuity as it were for a time is graunted to some other Thus it is our Father dealeth with vs while he doth both reserue for vs greater things also bequeath the euerlasting inheritance of heauen and earth to vs in which wicked ones haue but a state of life till wee shall come to our full age in Christ See more of this verse 11. Doct. 5 Obserue lastly who they are to whom belongeth this inheritance viz. the Saints such as are not onely cleansed from the guilt of dead workes but by the spirit of Christ renewed to true holinesse and brought to walke in all holy Conuersation 2 Pet. 3.11 1 Thes 4.7 For wee are called in Christ both to outward and inward sanctification See Acts 26.18 So likewise Coloss 1. To receiue inheritance with the Saints Made vs fit to haue inheritance with the Saints in light If you aske this question why wee shall haue the inheritance of life it is answered the grace of God in Christ is the cause why we obtaine it If you aske who shall haue it see Psal 24.3.4 Hee whose hands are innocent whose heart is pure who looketh not to vanity This inheritance as the glory of it decayeth not no doth not so much as wither so it is for state and vndefiled inheritance no vncleane thing may enter Reuel 21. Againe to whom doe men leaue inheritances is it not to Children or Allies who haue the same flesh and bloud as it were with them So God will not giue his inheritance but to those who haue the diuine nature and are made holy in some likenesse as hee is holy though not in like perfection Vse 1 The vse is to let many see how they deceiue themselues who looke to be saued but loue not holinesse they loue to liue after their ignorance and lusts they will mocke at men who will not runne to the same excesse of ryot which themselues doe Know this that when wise men will not leaue their substance to children of an adultresse God will neuer giue thee the inheritance of glory while thou continuest a childe of this world louing nothing so much as the pleasures pompe and profits of it Vse 2 Let vs in the second place labour for holinesse True holinesse it is not a good nature nor morall iustice nor externall profession of religion so farre as standeth with our owne wills No where wee first renounce our will there we first beginne to be holy What then maketh Saints to finde out how our whole nature is polluted to strike at the roote and seeke to get purged of that sinne which dwelleth in vs to fight against those sinnes custome complection age company most incline vs vnto to seeke to God to make vs grow vp in holinesse and his feare he that doth these things is happy he that doth not these things is but a painted sheath and whited sepulchre he hath nothing but a powerlesse show which the Lord abhorreth VERSE 19 And what is the exceeding greatnesse of his power towards vs who belieue according to the working of his mighty power The second thing to be knowne is the power of God not that absolute power by which he can do what euer is possible but that power ioyned with his will which was put forth for finishing the worke of faith in them who now belieued This power is described by the quantity in those words the exceeding greatnesse of his power from the persons whom it respecteth towards vs who now belieue the principall cause of their belieuing being next adioyned viz. the efficacy of his mighty power which was put forth in raysing Christ from the dead The summe That you may not onely know the hope of glory laid vp for you but also more fully see the excellent great power which hath wrought doth worke and will worke out for vs who belieue all that saluation and glory we hope for in the heauens for vs I say who are brought to belieue by the selfe-same effectuall working of Gods almighty power which he wrought or shewed while he raised Christ from the dead Doct. 1 Obserue then first that Gods belieuing children know not at first any thing clearely the great power of God which worketh in them God doth worke wonderfully passing by vs and we see him not changing his place and we obserue him not Iob. 9.11 It is as nothing which we know of his waies Iob 26. vlt. And as he reuealeth his wisedome in afflicting vs once twice and we heare him not so he doth againe and againe manifest his power but wee are not able to conceiue it This is part of that light to which is no accesse the eye of our mindes especially at first weake not able to looke against it Vse 1 Wee must not then be discouraged if we cannot conceiue of God in any measure as wee desire Our children at foure or fiue yeares old what doe they know of our wisdome knowledge strength There is a common-wealth in the head of a man no part whereof once entreth into their childish vnderstanding When our children can so little trace the waies of vs their earthly parents how much lesse able are we any thing fully to know the working of the strength wisedome mercy which are in our heauenly Father Some may thinke it strange that so exceeding great a power should worke and not be discerned when the least bodily force put to vs is presently perceiued but it is not with this power as with bodily their working is violent and manifest the working of this is sweet and imperceiueable when the heauens by their influence worke on bodies and yet are not commonly discerned how much lesse is it to be wondred at if this spirituall Almighty power doe insinuate it selfe in such sort as it is not commonly obserued by vs Againe as the brightest light while it shineth in a thicke cloud seemeth rather darkenesse then light so this power while it worketh in middest of manifold weakenesses is not to outward appearance so powerfull as it is in it selfe Vse 2 Let vs labor more and more to know this power of our God put forth for vs. We loue to know the strength of things or earthly persons to whom we trust for till we know our selues on sure hand our thoughts are not secure Thus we should delight to know this power of God to whom wee trust
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
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
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
death being such contraries as haue no third thing betweene them which doth partake in them both the one may be changed into the other without any thing preparatory All things which God doth prepare to the receiuing of Grace and comming to him they make not of themselues any thing to the introducing of Grace further then God intendeth this effect by them Feare of hell conscience of sinne neuer such afflictions morall parts and all gifts which may be without sanctifying Grace and true beliefe many haue all these who yet neuer turne vnfeignedly to God When the sicknesse is now growne greater in quantity this absolutely taken maketh the patient further of health But the Physitian may intend this because he doth see his medicine will the better worke on it and educe it when it is growne to such ripenesse If a man fall out of a dead Palsie into a light Phrensie phrensie of it selfe is no paration to health but to the physitian who can worke on him more fitly in this taking then in the other it may be a preparatiue to health Thus to be like an aguish man on his good dayes or like to some madde men in the time of their intermissions is in it selfe as farre from state of health as otherwise but yet the Physitian may vse such a state as a way to health choosing rather to deale with him in this taking then in the fitte Thus it is not the height of sinne it is not feare of hell though contrary to the Apoplexie of deep security it is not a morall course which commeth not from true sanctification that of themselues can make neerer the state of grace but only in regard of God who doth intend to turne them hereunto Thus if God stirre vp a man to liue according to the light of nature virtuously it may be in regard of Gods intention a preparing him to receiue further Grace of effectuall vocation but all a man can doe from naturall strength of it selfe profiteth nothing Fourthly that where effectuall raising vp the hart to faith beginneth there Gods preparatiue workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne so all these things which as they are preparations doe nothing but fit the soyle of the heart for Gods effectuall calling to be giuen they haue their end when this immortall seed commeth to be sowne in vs beside that a man is no sooner called then hee receiueth a spirit of faith by which hee is as by a new heauenly forme in some manner quickned Fiftly The Papists doctrine is heere very defectiue and false in part Defectiue for they speake nothing of preparatory courses by which God doth bring vs to come vnto him by faith but of such like operations by which God prepareth vs and we prepare our selues to be iustified Now we prepare our selues to iustification when the spirit doth without any habit of Grace lift vs vp to supernaturall acts of beliefe hope in God loue sorrow for sinne and feare of hell in which many things are erroneous as first that they make vs lifted vp to acts of this nature without habits which is to make a blinde man see without giuing his eye new sight to make vs bring good fruits while yet we are not made good trees to make vs be iustified by our faith come into grace by our faith stand in grace by another The schoole not vnderstanding the doctrine of preparation consider of it philosophically as a thing betweene Nature and Grace Now betweene the things we worke out of naturall strength and those we do meritoriously from Grace now infused into vs and inherent in vs they deuise a third kinde of workes which neyther come from any power of ours meerely nor yet from any supernaturall Grace inherent in vs and these are workes done by eternall ayde of the spirit whereas all the Scripture make that faith which is required to iustification to be the same with that which worketh by loue to be a faith fully formed comming from a spirit of faith that is an habituall guilt wrought by the spirit to be a faith belieuing on God which the best pillars of popish learning confesse to be an act of formed faith Beside they erre when they make feare of hell a thing immediately disposing to iustification when the work of this is to mooue vs to seeke out of our selues after some word of faith and this is cast forth proportionably as faith and loue enters It may prepare to our conuersion not to our iustification immediately Againe when they make loue actuall to goe before iustification whereas loue doth follow For we loue because we haue found loue first now no loue is felt from God till remission of sin and acceptance to life in some measure are felt perceiued should God lift vs vp to loue him before his iustification he should by making vs loue him prepare vs to be loued of him Shee loueth much because much is forgiuen her In a word setting aside the act of a true faith comming from an inward gift of the spirit inclining the heart to belieue there is no other thing preparing to iustification immediately where this is there together in time iustification is receiued there the spirit of loue and hope are not wanting Hee who belieueth is passed from death to life Neuerthelesse wee doe long after not feele our selues iustified nor perceiue Grace to dwell in vs so fully and manifestly as wee desire Hence it is that sometimes wee are in feare sometime belieue hope sometime we are in repentant sorrow and by these wee are led both to the manifest perceiuing of that which is wrought in vs and to the more full measure of Peace and Grace which we much desire The second question then In what order Gods power doth bring vs to belieue is thus answered That most commonly hee doth in some kinde change vs and make vs more fit that so his word may be reuealed in vs which accompanied with his mighty power doth bring forth that supernaturall habit of faith by which he doth incline vs to moue vnto him Now for the third thing Whether this help doth leaue the will at liberty actually to resist it yea or no the answere is it doth not That which the omnipotency of God is put forth to worke in the creature that the creature cannot resist But God putteth forth his omnipotency and by the effectuall working of it he may bring vs to beleeue The first part is not denied The second is here plainly set downe viz. That God doth bring vs to beliefe by the effectuall working of no lesse power then that which raised Christ from the dead That which maketh Gods aide and Grace put vnder the power of man and not mans will to be vnder it that is a Pelagian heresie But to say that notwithstanding Gods helping Grace man may resist is to put Grace in mans power not to put