glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore
iustification or glorification For the first it conteineth the dignity of being the sonnes of God 2. The inheritance of light or the diuine nature begun here to be perfected hereafter for the first see Iohn 1.22 1 Iohn 3.1 Hee giueth vs this dignity sheweth vs this loue that we should be called his children not that we are children as Adam was who because hee was produced in the similitude of God might be called a Sonne of God but sonnes through a mysticall coniunction with Iesus Christ that naturall Sonne of God Secondly we haue the inheritance of light or a diuine nature which standeth not in such a life of God as Adam had which was a knowledge of God onely as a Creator of all things and a righteousnesse and holinesse which were in order to God knowne onely as a creator not such a life as may fall away but a life which standeth in knowing as an Author in Christ of supernaturall grace such righteousnesse and holines as are in order to God as now made manifest in Christ Iesus such a life as shall neuer haue end according to that those who are borne of God cannot sinne for the seede of God abideth in them Thirdly all that glory wee looke for in Heauen is comprehended in this adoption Rom. 8. Wee expect our adoption euen the redemption of our bodies Now wee come to haue this executed on vs by faith on Christ for so many as beleeued to them it is giuen to be his children sonnes and daughters vpon our mariage with the naturall Sonne wee come in the place of sonnes and daughters also But for the order in which we receiue this dignity it is somewhat doubtfull whether when we are iustified or when we are glorified To which I answer briefly that it belongeth to our glorification and is to be recalled vnto that head for Redemption which is put for Forgiuenesse of sinne and iustification when it doth not note out our finall deliuerance this redemption is made to goe before it Gal. 4.5 That he might redeeme vs who were vnder the Law and that we might receiue Adoption Beside iustification doth nothing but sentence this of me that I am iust before God so as to receiue life from his grace Now to be iust is one thing to be reckoned a son another Againe this adoption is called by the name of a dignity or eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea glory it selfe is called by the name of Adoption Rom. 8. Wayting for our adoption euen the redemption of our bodies To omit that Rom. 9.4 those two words Adoption Glory may be put for one thing viz. Glorious adoption For the Arke is well comprehended in that head of seruice as a principall type belonging to the Law ceremoniall and looke as not onely actually to possesse the kingdome but to be heyre apparant of it is a great point of gâ—ory so the dignity of adoption adopting vs as sonnes and heyres apparant of the kingdome of heauen is a great part of glory as well as the inheritance it selfe There are but two things of moment which I know to be obiected Obiect 1 That which we haue immediately on belieuing that belongeth to our iustification but belieuing wee haue this priuiledge nothing comming betweene Iohn 1.12 Resp The second part of this reason is not true and the proofe is vnsufficient for though we be adopted beleeuing on Christ which the testimony voydeth yet it followeth not that we are immediately adopted nothing comming betweene our faith and adoption Wee are said to be saued by faith to haue eternall life belieuing yet betweene faith and life iustification must be conceiued so heere also Obiect 2 The second reason is that which giueth vs a title to life that must be a branch of our iustification to life But our adoption giueth vs title to life To the first part I answere with limitation thus That which giueth vs title to life Resp being it selfe no circumstance nor part of life now executed in vs But so adoption doth not which is the giuing of life in regard it maketh life now ours as an Orphans lands are his ours as who haue the right to it but are not yet actually possessed in it Should not the proposition be limited as I haue said it would proue that the giuing of the spirit belongeth to iustification for that doth giue me right to life as an earnest penny or part of paiment doth giue a man right to challenge the whole summe This benefit then is fitly couched vnder that last of our glorification Rom. 8. Whom he predestinated he called whom he called he iustified whom he iustified he glorified in this manner executing their glory First he giueth them of grace the dignity of sonne-ship and so a right to glory and after hee doth actually possesse them of it thus glorifying those whom out of grace he had iustified to the receiuing of life from him as a gift of his meere grace Vse 1 This then being that God did before all worlds dispose the meanes whereby we that are his should be brought to adoption how should wee admire this so great grace which we found in his eyes from all eternity Thou beleeuing soule who by faith art married to Christ Iesus thou who hast receiued the spirit which maketh thee call Abba Father the spirit of this Adoption what is this now wrought in time but that which God did preordaine before all time euen thy Adoption through Christ See then what loue the Father did beare thee that thou shouldest be made a Sonne admire it When Dauid was told of matching with Sauls daughter what said he seemeth it a small thing to be sonne in Law to a King And shall it seeme a small matter to vs that wee are now according as we were predestinated that we are sonnes in Law adopted heyres ioynt-heyres with Christ of the kingdome of glory Vse 2 We may see hence what duty wee owe to God we I say whom he hath now adopted for his children euen as of grace he did predestinate If I be a Lord where is my feare if a Father where is my honour Earthly Parents the greater things they meane to leaue their children the more they expect all obsequious and dutifull behauiour from them so doth God from vs the greater and more excellent condition he hath appointed vs vnto the more he doth challenge from vs all such care and duety as may declare vs not vnworthy so great fauour Doct. Secondly that we are predestinate to adoption Obserue that the life which God hath ordained by meanes prepared to bring vs is a life comming immediately from his grace that life which is a consequent of Adoption yea called adoption it selfe that which accompanieth sonneship is an inheritance that life cannot but come from the free grace of God our Father Adoption and sonnelike inheritance are not things purchased by contract of Iustice but are freely vouchsafed Behold what loue the Father hath
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
me he should haue answered Lord thou knowest wee cannot tell truely whether wee loue thee Againe St. Iohn saith By this wee know that we loue him if wee keepe his commandements If any say we know that we haue a naturall loue but wee are not sure that wee haue this Christian loue Againe many Christians thinke they haue true loue yea Peter himselfe was deceiued in his loue Ans The loue of a meere natural man to God is as like Christian loue as an apple is like an oyster and therefore we passe by it Christians are eyther enlightened onely and not sanctified or sanctified also with their enlightning The former may thinke themselues to haue loue not hauing it but because a man dreaming or running vpon some mistake may be deceiued shall this preiudice but that a man waking may iudge truly of this or that which is before him A man that hath no charity thinketh himselfe to haue it therefore one that hath it may not iudge infallibly that he hath it Now for those that haue it as Peter they may be deceiued not in iudging simply of the thing but of the measure of that which is circumstantiall in their spirituall life not in that which is substantiall Peter was not deceiued in thinking that hee had faith and loue but in presuming aboue his measure Thirdly wee may know our workes which are fruites growing from the tree of grace in our harts S. Iohn maketh them signes which doe euidently declare loue ergo they are manifest Hee who knoweth when he doth sinne swerue from obeying God hee may know how farre hee obeyeth God they who doe spiritually obey God eyther they know it or their consciences are not priuy to that they doe cannot beare witnesse and iudge of that they doe but this is false Pauls conscience did testifie to him that hee did walke in simplicity according to the Grace of God True it is that for the outside the works of vnsanctified men are like to the workes of the sanctified but they are without the life and spirit which is in the worke of a true beleeuer to which he is no lesse priuy then to the externall worke which commeth from him To conclude they who haue the testimony of a good conscience may know that they obey God sincerely But Christians may haue the testimony of good consciences Beside that the spirit doth teach our consciences to beare witnesse of the griefe and ioy we haue and so by consequent of all wee doe according to good Now the conscience as through faith so discerning these things doth testifie to vs from these our saluation which he hath promised and God will not forget to finish what hee beginneth Should a King promise to erect some Colledge and giue liberall maintenance to Students in it wee are certaine by a humane faith that hee will doe such a thing though it be not begun but when now the foundations were in laying then we should not onely belieue his purpose but in part know it by that we saw executed and by that we saw in execution wee would assure our selues the thing should be finished But heere it will be obiected that though knowing these things wee might come to see our selues in present state of grace yet we cannot be sure of our saluation vnlesse wee could know that our faith loue and obedience should perseuere to the end To this I answer that the Scripture could not say that he that belieueth hath an euerlasting life that there is no condemnation to them that are in Christ did it not take our faith and the fruites of it to be such from which wee should neuer fall through the power of God and this the conscience commeth to know by faith in God conceiued through such promises as these I will make you walke in my commandements I will put my feare in you that you shall not depart I haue begun my worke and I will perfect it in you I am author and finisher of thy faith it is my will thou shouldest haue eternall life and be raised vp at the last day Now though the conscience doth testifie this our present being in fauour and our future saluation yet it doth not this in euery state of a belieuer For first there is a state in which faith is a smoaking weeke desiring that it could belieue rather then getting vp to feele it selfe belieue Againe though faith be not troubled but doth quietly stay on Christ and taste God good in letting them finde peace with him yet such is the infancy of spirituall vnderstanding in Christians now first conuerted that they doe not returne into themselues and iudge of that they doe and of the great consequence which followeth from that which they doe Hence it is that they will tell you they finde God good to them and goe on cheerefully in duties for the present but they come not to behold the stability of their saluation for time to come There is a state in which faith is exercised with temptation from vnbeliefe or otherwise by which opposition the soule is kept from attaining this certainty being encountred with doubtful appearances which it cannot wel answer cleare for the present There is a state wherein faith is now grown vp either hath out-wrestled or otherwise is exempted from knowing such temptation and the faithfull in this state doe perswade themselues that Gods mercy and truth and power shall carry them through vnto saluation Looke in 1 Pet. 5. v. 11. The God of Grace who hath through Christ called you vnto eternall glory when you haue a little suffered he perfect you stablish you strengthen you ground you sure Lastly when now our consciences are come to testifie through faith and experience this happy estate we are subiect by neglecting meanes by falling into some more grieuous sinne by secret desertions ere-while to lose for a time this comfortable perswasion the spirit not speaking in vs by his light as heretofore and our consciences and faith so hurt and wounded that the actions of them are troubled depraued as we see the like befall the naturall reason and senses Wee see through melancholy what reason commeth to imagine how the eye thinkes it sees things yellow and redde when they are nothing so the taste things bitter when they are sweet so the sight of faith and conscience when nothing but sinne guilt wrath angry desertion ouer-lay it it seemeth to see euery thing for the time of like colour to those things wherewith it is possessed These things I thought good to set downe that we might conceiue the nature of this point more fully One thing is to be answered which seemeth to me of greatest moment namely that this doctrine doth leaue no place for feare but breedeth presumption but this is vtterly denied for the grace and mercy of God belieued breedeth loue of God and consequently true feare which is opposed to senselesse stupidity and carnall presumption though it casteth out feare
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
in the darkest places he will haue some men who shall shine as lights in the midst of a peruerse generation This God doth first in regard of himselfe that hee may display his mighty power and wisdome so much more clearely Thus in the creation to bring the creature out of nothing lights out of darkenesse did display the riches of his almighty power goodnes and wisdome In regard of the Saints that they may more clearely discerne his great grace to them who hath so separated and altered them from such with whom they formerly conuersed In regard of the wicked that by the example of these the world may be condemned in their vnbeleefe and vnrighteousnesse and all other darknesse which they chose rather then light as Noe is said to haue condemned the old world while he builded the Arke of the impenitency and carelesse vnbeleefe in which they lay without respect to Gods threatning Hebr. 11.7 Vse 1 The vse is first that we should not be discouraged if we liue amongst factious persons in wicked townes lewd families Being made by Gods grace new creatures we must rather wonder at his power wisedome grace vnto vs and no doubt but that he who hath kept his in the wickedest places will keepe vs also Secondly wee must thinke of our happinesse if wee did vse it aboue these they did dwell pell-mell heathen and Christian vnder one roofe whereas we liue with none but such for the most part as professe the Christian name Ergo in many regards our condition is farre easier Now hee commeth to explaine whom hee meaneth by Saints describing them from their Faith in Christ To the faithfull in Christ For these words are added first to point at the roote of sanctification which is Beliefe Secondly to distinguish Gods Church from the Synagogues of the Iewes who professed faith towards God but not in Christ Iesus Identicè formalitèr he doth fitly note out the Saints by their faith in Christ Iesus for whosoeuer is faithful is a Saint and whosoeuer is a Saint is faithfull though to be a Saint and to be faithfull are not properly and formally both one Doct. 7 Obserue then that he calleth those Saints whom here he describeth to be faithful ones in Christ that is faithfull â—nes who are through faith vnited with Christ so â—â—at hee dwelleth in them and they in him Terminum non obiectum for in Christ noteth rather the effect of their faith then the obiect Obserue then who are the true Saints viz. all who by faith are in Christ Iesus Fides non formalitèr sed effectiuè sanctificat Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè Saints and faithfull ones are caried as indifferent with the Apostle Col. 1.2 and elsewhere For though the formall effect of faith be not to sanctifie whence we are denominated Saints but to iustifie whence we are called righteous through forgiuenesse of sinne and adoption vnto life yet faith effectually produceth our sanctification whereupon wee haue the name of Saints Three things goe to this 1. The purifying of the heart 2. The profession outward of holinesse 3. Holy conuersation Now Acts 15.9 by faith our hearts are purified for as a counter-poyson comming in the poyson that is weaker is expelled and as the Sun rising the darkenesse of the night is expelled and vanisheth so Christ the sunne of righteousnesse by faith arising in our hearts the ignorance and lusts of ignorance are despersed flie before him Secondly faith begetteth profession of holines Hauing the same spirit of faith wee cannot but speake saith the Apostle and beleeuing with the heart confessing with the mouth goe together Thirdly holy conuersation springeth from faith If you haue learned Christ as the trueth is in him you haue so learned him as to put off the olde man and to put on the new Faith worketh by loue euen as a tree hath both his leafe and fruit And as if a tree should be changed from one kinde to another the leaues and fruit should likewise be changed as if a Peare tree should be made an Apple tree it would haue leaues and fruits agreeing to the change made in it so man by faith hauing his hart purified made a tree of righteousnesse hee hath his leaues and fruit leaues of profession fruit of action So againe man as a new tree set into and growing out of Christ beareth a new fruit hee conuerseth in holinesse and newnesse of life Thus you see how those that are faithful are also Saints because by faith their heart is purified their profession and conuersation are sanctified wherefore such beleeuers who are mockers of Saints who will not be accounted Saint-holy such who are not changed into new creatures walking in newnesse of life they may well feare that their beleefe is not true such as doth vnite them with Christ for whosoeuer is a true beleeuer is a Saint whosoeuer is by faith in Christ is a new creature We would be loath to take a slip or be deceiued with false commodities in a twelue pound matter Let vs be here no lesse diligent that wee take not an vngrounded fruitlesse presumption for a true faith which resteth on Gods word made knowne and is effectuall to the sanctifying of the beleeuer Vse 2 Secondly Hence wee see the vanity of the Papists in transferring and appropriating this name of Saints to those whom the Pope hath put in his Kalendar and to whom hee hath adiudged Diuine honors holidaies inuocation candles Churches c. these Saints were not heard of in Saint Pauls time A man may be in hell who hath all such things performed about him Saints are Triumphant or Militant Triumphant such who now walke by sight enioying the presence of God Angels Spirits of the righteous departed who haue now rested from al the labors of their militant condition Militant who walke by faith in holy profession and conuersation holding Christ their head by whose power apprehended by faith they are kept to saluation Vse 3 This may strengthen vs against temptations from our imperfections the Lord doth reckon of vs and hold vs as Saints he that by faith hath put on the Sunne of righteousnesse is more cleare and bright then if hee were arrayed with the beames of the Sunne Againe though we haue sinnes too many yet the better part giueth the name Corne fields we see haue many weedes yet we call them Corne-fields not fields of weedes so heere yea Grace though it seeme little ouer that sinne sheweth to be yet it will in time ouercome it as Carloe is much higher then the Barly yet the Barly getteth vp and killeth it The spirit that is in vs from Christ is stronger then the spirit of the world VERSE 2 Now the salutation followeth which standeth of an Apostolicall blessing which hee euer giueth the Churches In it two things are to be considered First the things wished Secondly the persons from whom
speciall Grace maketh vs loue him who hath loued vs aboue all things delight our selues in him say What haue I in heauen but him in earth in comparison of him Thus then we see that true Peace commeth from sight and experience of Gods speciall grace to vs and how wee may distinguish this speciall fauour But before we passe to the Vse a question may be asked viz. Whether a man may not be in fauour with God and yet without this Peace To which I answer briefly First that hee may be in fauour and want this outward sensible Peace in himselfe The reason is because this followeth not my being in fauour but my knowing and my being perswaded that I am in fauor Now it is not impossible for a man to lose his sense and perswasion which yer-while hee hath had of being in fauour with God his faith may be for a time in a swoon and ouercast with vnbeleefe Secondly I say though a man may be without this operation of Peace yet the grace of the spirit which as a root doth beare this fruit cannot faile in any who is in Gods fauour the fruit may be pulled when the tree it selfe standeth still thus in ioy Faith we may likewise distinguish the seed of God abiding in vs though these outward secondary effects are not alwaies conspicuous Vse 1 Seeing then that true Peace is such as springeth from this speciall mercie let vs take heed we be not deceiued with false Peace Looke into thy selfe what hath made thee thinke thou art in Gods favour is this it because he prospereth thee in outward things Alas thou buildest vpon sands The beasts haue the fruits of his Grace this way so farre as agreeth with their kinde no lesse then thy selfe There is a Peace in the Tents of the wicked ones Looke Iob 21.9 There is an ease which doth slay the foolish which is the ease that men doe liue in it commeth not from feeling this speciall grace toward them but from the sleepinesse of the conscience which maketh them without feeling from ignorance which maketh them without knowledge of the euill imminent ouer them If a man hath twenty diseases neuer so painfull while he is fast asleepe he is at ease because his senses are bound not because his diseases are healed So againe say a man were in a house ready to fall on his head let him know nothing of the danger hee is as quiet as if all were safe Thus mens soules are asleepe and ignorant of their perill Take heede of this sicke sleepe lest it paine you at waking take heed lest while you say Peace Peace that destruction be not at the doores Yea let the Lords children take heed who haue full peace but not from the grounds aboue rehearsed their peace commeth not from seeking Physick wherewith to purge their sick soules from not exercising their feeble strengths in works of repentance faith thankefulnesse forgetting themselues in humane occasions contentments from Laodicean-like conceits A body of ill habit while you stirre it not with some courses which fight with such humors it is quiet a lame legge while it is rested is at ease while the senses are pleased or stounded with some kind of an odynes those paines are not felt which are present Finally a man in a golden dreame thinketh things farre better with him then they are and is highly contented for the time These are waies my brethren whereby we walke in a full peace when yet our vnbeleefe hath not beene out-wrastled when our vnholy lusts haue not beene crucified by vs. Vse 2 In the second place this letteth you see how you may try the truth of your peace Is thy soule at rest because thou feelest this grace shedde into thy heart which is better then life this grace in Christ this grace which reacheth to the forgiuenesse of sinnes to thy sanctification which no darkenesse of afflictions can ecclipse which draweth thy heart vp to God so that thou makest him thy portion Is it because the Lord assureth thy heart that hee will neuer leaue thee that nothing shall separate thee from him Is it because his grace hath scattered some blacke cloudes which did ouer-spread thy condition Happy art thou whose repose issueth from these considerations From God our Father and from the Lord Iesus Christ Doct. 1 Thus we come from the things wished to the persons from whom they are to be effected Whence marke who are the authors of true peace and with whom it is to be sought Hence it is that God is called the God of peace Christ is called the Prince of peace God making peace none can trouble as when he hideth his face who can beare it Iob 34.29 Looke as Kings are authors and maintainers of the ciuill peace within their Countries they keepe their subiects from disturbance by forraigne and domesticall enemies so God the King immortall and Christ who hath receiued the kingdome are fitly brought in as the authors of this spirituall Peace And it is to be noted that he fitly nameth God the Father and the Sonne our Lord for the principall and subordinate power which doe worke any thing are fitly combined Now the Father hath all power and he hath subiected all things vnto the Sonne himselfe and Spirit excepted But why is not the spirit named It may be said because the Apostle here is directed to expresse onely these persons who haue a kinde of principall authority agency Now the Spirit hath the place of executing these things as sent by the Father and Sonne But in vnfolding these things as it is good to vse diligence so it is requisite to vse sobriety For conclusion Let these be remembred that though both the Father and Sonne be fitly named for the reason aboue and the Father first both for his principall authority as likewise because he worketh both by himselfe and from himselfe the Sonne by himselfe as who hath the selfe-same diuine nature but not from himselfe as who is not from himselfe but from his Father and therefore in his working keepeth the same order Neuerthelesse in wishing the effecting of things it is not necessary to name any persons ne yet God indefinitely 2. It is necessary to conceiue in minde the true God in Christ though not distinctly to consider the three persons The reason is because euery act of religion doth require that wee some way apprehend the obiect of it and as there can be no sight without some matter visible propounded so no act of religious worship without this obiect in some wise conceiued 3. Marke that it is lawfull when we name persons to name one onely two or all the three prouided that we name not one as excluding the other two nor yet two as excluding the third for thus calling on one we inuocate all and as naming no person distinctly we doe not dishonour the persons so naming one and not others doth not breede any inequality of honour in our worship And lastly
is but possible in his sight Obiect 4 I answere It is as much absurdity as to set downe the end with my selfe before I consider the meane which leadeth vnto it or to appoint the end why he maketh his creature before he goe about to make Obiect 5 The second part of the fift argument is denyed that which is free in the first rise is free though it be now necessarily performed God giueth a true perseuering beleeuer life and that necessarily for he cannot deny himselfe and yet he doth it freely in regard he passed his promise freely Obiect 6 The first part is false viz. That he who cannot execute worse on the creature then annihilation cannot so dispose of it that worse will at length befall the creature then annihilation For Gods making the creature doth giue him right not onely to annihilate it but to vse it to the vtmost that lawfully may be to his glory Now to passe by a creature in regard of grace no waies due to it and to decree the glory of his iustice in the iust deserued punishment of it hath no appearance of iniustice Obiect 7 The former proposition is not true It is inough if by Gods decree of permitting sinne they may become sinfull which is the truth For God did by his decree of permission shut vp all in sinne that he might haue mercy vpon all Obiect 8 The assumption is denied The effect was alike by creation but the loue borne to some in regard of life eternall was not yeelded to othersome the euent doth tell it a loud for why on the like fall and misery of all doth he shew such riches of grace to some aboue other some Certainely because before the fall he had loued them to life Hence it is that all the grace shewed after sin is but an Epiphony of that loue which God did beare before the fall Obiect 9 To the last I deny that Gods decree of permitting sinne doth take away liberty in sinning While Gods decree did not take away his iudgement but that he did worke by counsell and thinke the thing such as hee might doe or not doe while hee sinned with this iudgement he sinned freely though neuer so necessarily If Gods decree to permit a sin doth not bring on of necessitie the being of that sin then if God permit or deliuer a sinner to sin no sin follow But this latter is most absurd for God might haue his action made frustrate and when God giueth a man paenaly vp to sinne it should be in the creatures power whether Gods iudgement should be executed on him yea or no. Thus hauing discussed this question we passe on to the last circumstance The next end of our election Vse 1 The Vse of this Doctrine is first to indeare this loue of God to vs We see in humane loues if one haue of 20. 30. of 40. yeares borne vs good will this circumstance of antiquity doth make it more respected of vs. How should we account of this loue which before all worlds the Lord did beare vs accordingly as he hath manifested the same in vs who beleeue Vse 2 This doth giue vs to consider how constant the Lords loue is As we find it in time so he did intend it towards vs from all eternity Thus he goeth on not onely within himselfe but towards vs without any alteration or shadow of change and thus he will doe for whom he once loueth vnto life he doth loue him euer as Christ speaketh We doe feele changes but looke as the Skie is variable the Sunne in it selfe being no whit changed thus the effects of God in vs varie though himselfe in his affection if I may so speake is immutable toward vs. Vse 3 Lastly We may hence gather the freedome of Gods loue choosing vs to life things which are not cannot haue vertue of causing this or that When we were not ne yet had done any thing before all worlds we were chosen by him ergo Saint Paul Rom. 9. saith God chose Iacob before he was or had done any thing that the election might be according to free purpose and Saint Paul 2 Tim. 1. saith that we are saued not by workes but according to grace giuen vs before all worlds whereas merit of works and grace giuen vs before all worlds are opposed If any say that Paul excludeth works then present when God electeth it nothing hindereth but that he might from eternity fore-see workes whereon before all worlds he came to elect This is but an old Pelagian euasion for Paul speaketh against all workes which stand not with free grace in electing Now workes meritorious fore-seene are as opposite to grace as workes meritorious really existing If I doe any thing for reward which I see will befall me it is as â—arre from being done freely as if it were done on reward before-hand receiued Againe he cannot choose on workes fore-seene because he cannot see any to come which he doth not first predestinate that they should be Now then for him to choose on fore-seene workes is to say that God first predestinateth and causeth such whom he wil choose to haue such and such works that after he may choose them which is to turne the Cart before the Horse This francke loue of his can neuer be enough extolled If a man of eminencie choose to him for wife some woman who hath neither dowrie nor friends ne yet hath beauty or breeding extraordinary the part is maruailous in our eyes But well may we wonder at this fact of God who when we were not ne yet had any thing which might commend vs did freely set his liking on vs and loue vs to life But of this more in the next Doctrine Now we come to the last point to be obserued in this Verse to what God hath chosen vs That we should be holy and spotlesse before him in loue This end is al one with that otherwhere named viz. Saluation Who hath chosen you from the beginning to Saluation through faith and sanctification that is to be entred by beliefe and the first beginning of it the sanctification of the spirit And heere three things are to be marked 1. The state of perfection which agreeth to the life whereto we are chosen that wee may be holy and without spot 2. The circumstance of person in whose presence we shal liue this life before him 3. The life it selfe which is as it were the subiect of this perfection in Loue. A little to insist in the explication of this clause because it conteineth more then is commonly marked Holinesse is put sometime for all or any sanctifying graces of Gods spirit which make vs holy 1 Thes 4.7 2 Cor. 7.1 Sometime it is put more particularly eyther to note a vertue which inclineth vs to doe in such manner as beseemeth both the presence of God and our selues who are Saints by profession or a state of purity and perfection to which we come in vertue and this life
for doting anthropomorphits then graue Diuines Beside that man doth many things to some particular persons for which he hath no generall rule but that he may doe as he will Ratio obligans Ratio prepondarans Ratio concommitans where there is no reason which doth obliege him and sway him to the contrary Answered 7 The second proposition of this seuenth reason is denied for as I shewed before any person is eligible to life though he were neuer so vnfit presently and immediately for the state he is in to receiue life if so be that God can by iust meanes prepare and make fit to life Answered 8 That foreknowledge Paul and Peter speake of cannot be the foreknowing of Faith and sanctification in certaine persoâ—â— for then what need is there that those who are foreknowne should be predestinated to be called iustified and sanctified and if Peters foreknowledge were a foresight of faith and holinesse what need we to be chosen to holinesse For that place in Timothy If ye flye the lusts of youth ye shall be vessels of gold and siluer Besides there is no necessity to conster that whole passage of election thogh it be so vsually taken the faith of some hath been subuerted but the ground-worke or foundation of sauing faith Grace abideth sure and God doth know them in whom it is and they may know themselues by their care to depart from iniquity But why doth not God worke this well-grounded grace in all It is fit there should some not all be precious and golden vessels hauing that precious faith to wit which cannot be subuerted and those precious graces of the sanctifying spirit How may one know that he is one of these and not a vessell of Alchimie or baser matter Whosoeuer doth purge himselfe he shall be a vessell of gold he shall haue in him that foundation of God that is that sure grounded faith and grace which shall not be subuerted But this by the way Now to proceede Doct. Now we come to the second doctrine viz. That God hath chosen vs who belieue not onely to haue this life of grace I meane of loue and holines but to haue them in perfection Thus the text saith he hath chosen vs that we should come to such a state in this life of loue wherin we shal be perfect pure without any spot in it Heere wee haue life but all is in part We know in part we loue in part wee are holy in part this state is a state of child-hood or imperfection But in the other life that which is in part shall be done away We shall know as wee are knowen we shall loue with all our hearts and strength we shall be perfectly holy without defect or spot because God hath chosen vs not onely to life but to a state of perfection in this life spirituall Looke as God hath loued plants birds beastes men not onely thus farre that they should haue a being but that they should grow vp and attaine to a perfect state in this life and being to which he hath chosen vs. Vse 1 Let vs then considering this be stirred vp to thinke of the Lords exceeding loue We see men though they are lame know painefull liues in some measure more tollerable yet they thinke life a benefit counting it a mercy to liue though for manner lesse comfortable So heere had God taken vs to haue such a life of Grace as here we leade it had beene mercy though we know sicknesse and lamenesse with it but to choose vs to come vnto such a state wherein we shall be pure without any spot or defect not onely to ordaine vs to finde life but life in abundance in Christ this is the riches of his mercy Vse 2 This serueth to strengthen our Faith in apprehending attaining our perfect redemption from the relickes of sinne and death when we find that we cannot get ground of corruption as we would what must we doe speake to God say Lord if the attaining perfect holinesse did lye vpon my hand I know there were no hope I finde these workes of the Deuill too strong for mee but thou hast chosen me euen to this that I should be without spot Lord execute thy owne pleasure more and more purge mee and sanctifie mee and in thy time possesse mee of that state to which thou hast chosen me Euen in earthly Princes their choyce is operatiue If the King choose one Chamberlain or Treasurer his choyse maketh him that to which hee is chosen Wherefore let no good soule who striueth against any imperfections be dismayed Looke as surely as thou hast receiued this perfection of thy humane nature thou I say whom God did choose not only to be born but to liue to full manhood so surely shal all of you who haue true faith and loue attaine to the perfection of this Diuine nature for God hath chosen you to be holy and without spot in it And howbeit men are heere taken away in their spirituall being as in their naturall some so soone as they are borne of God as the Theefe on the Crosse was no sooner conuerted then translated some in youth some in the aged progresse of sanctification yet shall not this hinder for he who is no sooner begotten to God then he is hence remooued euen he shall in that day wherein all of vs shall grow to a perfect man in Christ attaine this state of perfection as that naturall creature which is carried out from birth to buriall shall at last day be raised vp not in fancy which entreth as a present penalty of sinne but in the full stature which beseemeth such a nature Doct. The third thing followeth viz. that God hath taken vs of grace to this that wee shall liue in his glorious presence had hee giuen vs a perfect life without showing vs himselfe as it were face to face it had beene much fauour but to choose vs to this most neere communion with him is the height of his grace and our happinesse There is a being before God in state of grace such as now wee haue Thus Noah thus Abraham Hezekiah Zachary Elizabeth are said to haue walked before the Lord and it is no small priuiledge that wee may conuerse in his presence after any manner but all wee see of him here is but as it were the reflection of him in a glasse there is another being before him when we shall be now with him in the place of his glorious presence when we shall walke by sight when wee shall see him as hee is when wee shall follow the Lambe and see God with that blessed vision euen face to face as it were and this is it which is our chiefe blessednesse euen to be with him and see him Glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose presence is the saciety of euerlasting delights That perfection of quality and action which we shall attaine is a great blessednes as great as can be inherent in our
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
this life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased with this life they could not but be in their Countrey at home after this life Heauen is the Countrey of Saints O our Father which art in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could not hinder them from heauen Not want of faith who now hath that faith which Abraham and many of them had No want of efficacie in Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
a supernaturall habit of belieuing Wee ergo are said beleeuing to receiue the spirit because then wee receiue it more fully and manifestly dwelling in vs to our sanctification and assurance touching our redemption Vse 1 Wherefore let vs labour by faith to be one with Christ let vs eate as it were and drinke him by beliefe on him then shall wee feele the quickning spirit comming out of him yea let vs striue for a further measure of faith for the wider the mouth or necke of a vessell is the more it receiueth the faster it filleth so heere the more our faith dilateth it selfe the more abundantly doth this spirit flow into vs from Christ Vse 2 We see the idoll faith which many rest on for it bringeth them not to be partakers of a holy spirit nay their faith is accompanied with a spirit of sensuality fleshly prophanesse filthinesse couetousnesse euen such a spirit as is fit to come from a groundlesse and fruitlesse presumption Thus hauing considered the benefit in generall wee will sift it more particularly for hee doth not barely say in whom when ye also had belieued ye receiued the spirit but ye were sealed with the holy spirit fore-promised Two things are to be marked 1. The sealing which doth figuratiuely signifie a singular confirmation giuen to faithfull ones touching their redemption The seale the holy spirit that is both the person of the spirit dwelling with vs and the graces of the spirit inherent in vs which is here said a spirit of promise because God had fore-promised to put his spirit into our hearts that his word and spirit should neuer leaue the faithfull seed that he would poure out the spirit on all flesh which solemne promises make me thinke that this phrase is in this sense rather to be constred as Gal. 3.4 Wee are said by faith to receiue the promise of the spirit that is the spirit of promise or that had beene promised as here it is vttered Doct. 4 First obserue that the faithfull are as it were by seale confirmed touching their saluation and full redemption for this is to be supplied from the 4 Chap. 30. ver Who confirmeth vs who hath annointed vs yea who hath sealed vs 2 Cor. 1. As God did seale his Christ as the person in whom hee would be glorious by working our redemption so he doth seale vs who are belieuers for persons who shall haue redemption by him Euen as persons contracting doe mutually seale and deliuer each of them their deedes in seuerall so betweene God and the belieuer the belieuer doth by faith set to his seale as it were that God is true in that which he promiseth Iohn 3.33 and God he doth seale vnto the beleeuer that he shall be infallibly brought to the saluation hee hath belieued for to seale vp belieuers to redemption or to seale redemption to belieuers are heere equiualent Looke what a seale set on any thing doth it agreeth well to belieuers For first a seale maketh sometimes things sealed secret Thus the graces of the spirit make belieuers vnknowne to the world who haue not receiued the same spirit with them yea such as none can ordinarily know their happinesse beside themselues My loue is like a fountaine sealed for this cause the World knoweth you not because it knoweth not the Father 1 Iohn 3.2 Secondly a seale doth distinguish thus the belieuers are a peculiar to God are set apart as the first fruits of the creature are taken out of the world Thirdly A seale doth make things authenticall Thus measures cloathes deedes any thing by the seale comming is confirmed and warranted in the kinde of it Thus belieuers they haue that giuen them which doth fully assure their saluation alwaies yea which doth not onely make it sure in it selfe but sometime put it out of all doubt with them that they can say they know whom they haue belieued and that hee is able to keepe their saluation they haue trusted him with to that day Looke as Kings when they take any to great offices or to haue hold lands matter of inheritance heere or there they giue their seale that they may the more secure it vnto them so doth God to vs when now hee taketh vs belieuing to that heauenly inheritance But it may be obiected by many belieuing hearts wee finde no assurance but much doubting euer and anone though wee hope wee haue and doe truely belieue Answ It is one thing to haue this or that surely by deed and seale confirmed another thing to know that we haue a thing so sealed As men in earthly things may haue sure euidence for this or that and yet not alwaies know the certainty of their hold and so doubt causlesly thus it is in belieuers they haue their redemption euer surely sealed but not knowing the certainty hereof in themselues they are yer-while subiect to doubtings Vse 1 The Vse is that seeing God hath thus sealed to vs our saluation we shold Ergo labor to be fully perswaded touching this his grace toward vs. Though true beleeuers are not alwaies sure of their saluation in their sense and iudgement yet they should euer striue to this For as men would be trusted confidently in that they promise and seale so God much more would haue vs be secure touching that which he hath promised written sworne outwardly and inwardly sealed Vse 2 Let vs all striue to get our selues sealed to redemption seeing God doth seale those whom hee will deliuer in that great day If we be not in this number we shall not escape damnation Euen as in the ninth of Ezechiel and Reuelation 7. those were kept from the iudgement spirituall in the one place corporall in another whom God had sealed and marked thereto so is it here c. Doct. 5 The last point followeth viz. That the holy spirit and the graces of the spirit are the seale assuring our redemption the seale sealing vs to redemption For assurance of outward things wee haue onely the seale sealed on waxe or otherwise wee neede not the Signet sealing but wee are confirmed touching saluation both by the spirit of God who is as it were the seale sealing and by the graces of the spirit which is as it were the seale sealed and printed vpon vs yea these two both of them are together as a seale while it standeth vpon the matter which it now sealeth Looke as the Kings of England graue on their broad Seale their owne image so print as it were their owne picture in this or that which they seale So our God by his holy spirit essentially like himselfe he doth print vpon our soules his owne image vpon vs I say whom he sealeth to redemption Now that both Gods spirit and this image of God in vs doe as it were seale vs vp to saluation is plaine For first of the person of the spirit it is spoken Rom. 8. that it beareth witnesse to our spirits that we are Gods children and heires with
my iudgement briefly concerning it viz. Whether wee may in ordinary course be infallibly perswaded touching our saluation The truth is Christians may come to it That which is sufficient y confirmed on Gods part to Christians and that whose confirmation may be sufficiently receiued on Christians part concerning that they may infallibly be assured but God hath sufficiently confirmed it as is plaine by his Word seales oath pledge c. and what God offereth or confirmeth so we by faith may receiue it for faith doth inable vs suffi iently to belieue that God reuealeth to vs Now his wil to saue vs by all the former is particularly reuealed as wee shall show further hereafter That which maketh vs vnable to haue sound ioy hearty thankefulnesse courage to proceed in a godly course that is contrary to the truth But to take away this certaine perswasion of our inheritance doth this How can I ioy in a thing which I know not whether I shall haue it or no I meane with sound and full reioycing How can I be thankefull for that which I know not whether euer I shall get it or no How can a man haue heart to proceed while he cannot know whether he is in a course right or wrong and cannot tell whether all hee doth will come to any thing yea or no To explane the truth more fully I wil open these foure points 1. What this certainety is 2. On what grounds it riseth 3. In what state the faithfull attaine it 4. That the sence of it may alter euen in those who haue attained it 1. This certainty is no other thing then the testimony of a renewed conscience which doth witnesse through the spirit that wee are in state of grace and that we shall be brought by God to life euerlasting I call it a testimony of the conscience for the conscience doth not onely show vs what we are to doe what state we should seeke to get into but it doth witnes giue iudgement about that we haue done and the state we stand in be it good or euill The conscience accuseth of sinne and witnesseth to a man that hee is in the state of damnation it doth witnesse to a man that hee is in state subiect to Gods temporary displeasure and so likewise that a man is in such state as that God will shew him fauour for the present and bring him to see his promised saluation That it is a testimony of our spirit that is our conscience renewed it is plaine Rom. 8.16 That our spirit doth witnesse it through the spirit witnessing our state vnto it is plaine in that place also The spirit of God doth witnesse with our spirit and Rom 9.2 My conscience beareth me record through the spirit for the conscience doth but speake it as an eccho that it testifieth to vs both our present estate of Grace and our inheritance with Christ it is euident there also Nay when the conscience through the ministry of the Law doth testifie to a man his state in sinne and vnder the curse it is through the spirit of bondage that it doth so testifie this being the office of Gods spirit to teach vs to know the things bestowed on vs 1 Cor. 2.12 to worke in vs not faith onely but spirituall discerning of those things which are wrought in vs and looke toward vs belieuing The conscience doth testifie this partly through faith belieuing it partly through discerning the faith loue obedience which are by Gods spirit brought forth in vs 1 Iohn 4. â—6 Wee haue knowne and beleeued the loue the Father beareth vs. I know whom I haue trusted and that hee is able to keepe my saluation committed to him vnto that day 2. Tim. 1.9 Faith may receiue what the Word doth testifie but there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day Ioh 6. â—0 that there is no condemnation to me being in Christ that he who hath begun his good worke is faithfull is constant and will finish it also that Christ is made of God not onely an author but a finisher of my faith not only a iustifier of me but a perfect redeemer that I being iustified and called shall also be glorified Neyther could Iohn with the faithfull belieue Gods loue toward them in particular if some word did not show it Neyther will the Papists say that all of them were priuiledged with singular reuelation For though no word expresly say thou Thomas belieuing shalt be saued yet that word which saith euery one belieuing shall be raised vp that word saith I beleeuing shall be raised vp Otherwise wee might aske what word saith thou Thomas shall not kill steale c. if the generall did not sufficiently containe euery particular person But it will be said How doe you know that you truly belieue To which I answer comming to that second ground by a gift of distinction or vnderstanding wee know these things wrought in vs by God and by discerning these things wee are assured touching that full saluation promised to vs. First that wee may know them then that these knowne doe further assure vs Paul did know on whom hee had belieued How could we say euery one we belieue if we might not know it Can we speak that truly wherof we can haue no certainty Thirdly when I see one or trust to any promising me this or that I know I see him and trust to him rest on him for that he hath promised Shall I by faith see Christ the Sonne and rest on him and yet know no such thing Wee may know wee haue some kinde of faith but not that wee haue the true liuely faith Ans S. Paul bids vs to try and proue our selues whether wee haue not that faith by which Christ dwelleth in our hearts which is the faith of such as are accepted with God 2 Cor. 13.5.6 Now to bid mee make search and examination for that which cannot be found out were ridiculous Our loue to God and our brethren by which we know our selues translated from death to life wee may know also St. Iohn maketh it a signe of our being translated Ergo it may be knowne Signes manifesting other things must themselues be more manifest Secondly hee that may know hee hath true faith may know a priori that hee hath loue also for loue is in true faith as the fruit in the root from which it springeth We loue God when now wee haue found that hee loueth vs first Now by faith we perceiue God to beare vs loue be reconciled for God doth offer his loue to mee belieuing Againe if I loue men I know my loue to them yea and in what degree I beare them loue Shal I loue God to the denying of my earthly profit yea my life often and not be able to know that I loue him Were this true when Christ asked Peter Louest thou
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
dominion toward his Church which is his Queeâ—e and spouse is more amiably tempered and neerly affected then is his gouernment ouer any other This will appeare by considering how much neerer and communicatiue he is to vs then to Angels creatures otherw se most excellent First looke as the naturall head and members are of the selfe-same speciall kinde for nature the head standeth of skinne flesh bones and so doe the members also thus it is that Christ is one with vs in regard he hath taken the selfe-same nature with vs standing as well of that which is outward and sensitiue as of that which is inward intellectuall In this he commeth neerer vs then Angels he tooke not the nature of Angels but the seede of Abraham Hebr. 2. Secondly Christ doth by his sufferings procure for vs all blessings spirituall and temporall maketh a purchase of them with his bloud Now he in his death respected not Angels in like kind that looke as Kings prouide many things for their Queenes which they doe not for other subiects so doth Christ for vs. Thirdly hee doth vnite vs to himselfe more neerely then Angels they are vnited to him by knowledge and loue such as doe come from the power of that vnderstanding and loue which they haue of their owne from the first creation but we are vnited heere by knowledge of faith and loue heereafter by glorious light loue such as Christ himselfe by his spirit begetteth in vs as the members of the body are vnited with nerues and sinnewes such bands as take their beginning from the head Fourthly hee doth communicate with vs that whole life of grace and glory which wee haue and shall receiue as the naturall members haue no sense or motion which floweth not into them from the head But the Angels haue a blessed life for the substance not comming to them by Christ considered as a mediator euen that blessed life in which first they were created that which commeth to them is onely an augmentation of happinesse their illumination and their ioy being in many regards much increased they who learne by that they obserue in the Church falling out what doe they heare thinke we by inioying the presence of God-man now ascended and glorified and they who ioy in heauen at the conuersion of one sinner how many waies by Christ is their ioy inlarged Fiftly hee doth not direct them as he doth vs hee doth gouerne and direct them as a King doth voluntary ready subiects by an externall signification of his will onely but he doth direct and moue vs outwardly by signifying his will inwardly by sending his spirit which might mooue vs with efficacy to that hee showeth as a naturall head doth the members of it Sixtly and lastly he doth not confirme them as he confirmeth vs for he hath neither gotten by his death for them this grace of perseuerance to the end neyther doth hee shadow them and follow them with ayds outward and inward as hee doth vs left our faith should be preuailed against they haue beene no doubt confirmed from the beginning both by force of their election preuenting them with actuall grace which made them with effect execute what euer thing it was in which it pleased God to proue their obedience if they haue any confirmation from Christ their King it is such an one as doth make them strong to subdue euill Angels or any opposing them in businesses in which their ministery by Christ is imployed such an one may be gathered Dan. 10.13 Vse 1 First then seeing Christ is giuen vs as a head so neerely and communicatiuely ioyned vnto vs let vs abhorre that sacriledgious vsurpation which the Pope committeth while hee challengeth vs to be head of the Church That which the scripture doth attribute as proper to Christ is not to be giuen to any other But they distinguish that the Scripture maketh Christ the principall and inuisible head but this hinders not why there should not be a visible secondary ministeriall head Ans There needeth not a ministeriall head to supply Christs bodily absence For as Kings are in body present at Court onely and yet well enough gouerne their bodies politicke So Christ in regard of his bodily presence in heauen can well enough rule that part of his body in earth without the supply of a visible head Were the Pope a ministeriall head hee might doe that which the principall whose roome he supplieth as Viceroyes do that in the kingdomes ouer which they are set which the Kings might do in their owne persons whose roomes they supply But the Pope cannot doe any inward thing which the head of the Church is to perform 3. Were there a ministeriall head there should be a Lord-like power ouer part of the Church out of Christs person in some other creature then should there be more Lords then one contrary to that in 1 Cor. 12.5 There are diuisions of ministeries but one Lord. Looke as great Lords in earth haue in their houses ministeries of more lesse honor from the steward to the skullerie but no Lord-like or Master-like power in any beside themselues so is in Christ and his Church which is the house of God wherin he is the Lord Apostles others hauing more or lesse honourable seruices but no master-like power ouer the meanest of their fellow-seruants Vse 2 Wee see hence the great grace of Christ who doth so neerely vnite himselfe with vs. Kings in earth the neerer they come to any Subiect the more they show their loue but this is the greatest grace they can show when they make themselues to become one with any of their subiects Thus Christ could not shew vs greater grace then to make vs one with himselfe as a coniugall head ruling ouer vs. We see hence that wee may assure our selues we shall lacke nothing who haue Christ become a head to vs in so neere and communicatiue sort as this is There are some officiall parts in the body which haue that they haue not for themselues onely but for the whole body Thus the Stomacke hath meates the Liuer blood such is the Head Now it were an vnnaturall part for these to keepe that they haue to themselues as for the Liuer to keepe in al the bloud and not impart it by veines to the rest of the body so Christ who can doe nothing which doth not beseeme him he hauing for all of vs the fulnesse of grace and glory according to that Psal 16.2 My good is for the Saints he cannot but be most ready to communicate with vs euery thing that is good onely let vs renew our faith and repentance that so we stop not the passage of this spirit from him our head If the naturall head of the naturall body be neuer so full of spirits if the vessels which conueigh it be once obstructed as in the Palsey the body then is without sense and motion Wee may apply it to our selues c. Obserue secondly that he saith