as any other For it was fit the first sin should be to teach the liberty and withall infirmitie of the creature that he might take occasion of vnfolding his mercy and iustice that his admirable wisedome goodnesse and power might be manifested while hee did bring good out of such euill The assumption But God most holily willeth and ordaineth after-sinnes As for example the vniust crucifying of Christ Acts 4.28 Acts 2.23 None are blinde like such as will not see For to say that God would not that his Sonne should be killed by the Iewes procurement and the hands of sinners but onely that God would haue him deliuered into their hands to suffer what God would haue him to indure is but an escape of a turne-sicke braine blinded with wilfulnesse for what is it but to say God would not that his Sonne should be killed by them but giuen into their hands that he should be killed by them for it was death euen the death of his crosse yea and that vnder the hands of sinners that God did lay vpon him to suffer Neither doth it help to say they were now refractory sinners for if sinne in one now a wilfull sinner doth by respects it hath and vses become a fit obiect for Gods will to will and ordaine then the sinne of a creature defectible may be ordained also 12. That in which is Gods counsell in that is his will and worke But Gods counsell reacheth to the being of sinne otherwise sinne should fall out God vnaduised The proposition is in the Text His counsell is accepted by his will and hee doth worke effectually after some manner that which his will alloweth and counsell aduiseth 13. That which is a truth must needes haue some former truth a cause why it is true and so there is no stay till we come to the first truth cause of all truth But that sinne is a truth Ergo. 14. If there were but one fountaine of water there could not be any water which were not thence deriued So there where is but one fountaine of being what euer is found to be must needes thence take the originall so farre forth as it is existent Hauing heard what chiefely is brought in one iudgement and other we will lay downe these conclusions for way of answer to those Arguments which were first laid downe opposing the truth in this Question as I take it Conclusion 1. God cannot possibly sinne Hee may worke beside his rule who may sinne Gods rule is his most iust and wise will which he cannot but worke after no more then he can deny his owne nature Ergo he cannot sinne 2. God cannot be author of sinne in and with his creature as he is of euery good word and work for that which the creature doth God being the author and principall worker of it God must informe the manner of it by his commandement and work it in him by his spirit But it is impossible for the creature to sinne in working after that which is commanded him of God Ergo. 3. God cannot so farre will sinne as to approue it for good in it selfe it hath no proportion to his nature such as he cannot be author of in the creature nor yet the creature worke while it keepeth communion with him Wherefore God cannot allow it as good in it selfe though he hath liberty whether he will punish it thus or thus according as he doth with freedome reward such things which he cannot but approue as good such obedience to his Law had his creature obeyed 4. Though God cannot will it as good in it selfe nor approue it as good yet he may will it so farre forth that it shall be as being able to worke good out of it God might haue willed that none of these things should haue beene which had agreement with his nature and Ergo by proportion may will that such things shall be which disagree in some sort from his nature For though these things are not good the being of them is good to him who can vse it to his glory Gods efficacy Ergo reacheth not to the Essence but to the being and beginning of sinne For though the will of man doth make sinne exist immediately yet the will of man could not doe it did not the will of God giue way by his permission I see Theeues comming to robbe and ready to enter at such a doore I haue power to shoote the boult and locke it so that they could not enter notwithstanding hauing company about me to take them at pleasure I leaue all that they may freely enter and take some bootie that so I may come on them apprehend them and bring them to their deserued end in such an example though the vniust will of these men did immediately make this robbery exist yet I doe make it exist more principally then they in as much as they could not haue done it had not I giuen way to them yet how beit I am a cause why this robbery is committed in this place and at this time in which I could haue withstood yet am I no cause to them of committing it 5. Sin though it hath an outward disagreement such as may be in a creature from the Creator yet it hath no inward positiue repugnancie or contrariancie to Gods nature such as is twixt fire and water Euen as the good created though it hath an outward agreement with and resemblance to the creator yet it hath no inward agreement such as is twixt nourishment and a thing nourished for then should the diuine nature inwardly in it selfe be better for the one and worse for the being of the other and so should necessarily will the one and nill the other Againe sinne though as sinne it hath an outward disagreement and be euill in the nature of it yet is it not absolutely euill to God as it is sin but to the instrument sinning in as much as God can make sin as it is sin serue to diuers good vses No wonder then wicked men can vse Gods best things to euill Sinne as sinne God can turne to an occasion of his glory for not permission but the thing permitted is it which God doth take occasion by to giue the promise of the Mediator He can vse sinne as sinne for a punishment Rom. 1.14 Because they did prouoke him by adolatry he did punish them with giuing them vp to buggery These latter sinnes were not punishments in regard they deserued further punishment and condemnation then the former yea a further desertion of God but in regard of committing these acts themselues Had God by conuersion preuented further desertion and condemnation in one of these idolaters now come to masculine filthinesse his idolatry euen in this act once exercised should haue beene punished The sinfull respect in this fact is more penall then desertion or punishment following after God may vse sinne as sinne for exercising his children The cup of suffering God reacheth vs is to be sinfully and
his Ministers as Legates with the word of reconciliation or pardon inuiting them to belieue on him that they may receiue forgiuenesse of sinne 2. He doth worke together by his spirit making those who are his children belieue on him that they may finde forgiuenesse in him 3. Hee doth communicate with them the forgiuenesse which himselfe had procured and obtained for them Thus euen as condemnation was first within the pleasure of God secondly Come forth against Adam and vs all in him thirdly is communicated actually from Adam to vs what time wee come to be borne of Adam So on the contrary our iustification or remission of sinne is first with God secondly in Christ who hath by his obedience obtained for vs the remission of al our sinnes thirdly it is communicated to vs when soeuer we are supernaturally begotten of him that is brought to beleeue Hee that beleeueth is borne of God for though we haue not iustification actually applied before we are called to faith yet we doe receiue it virtually in Christ when he was quit from all our sinnes as it is in Adam who was his type for though condemnation is not actually applied till we are borne of him yet in vertue his condemnation was the condemnation of vs all And by the way wee may see heere how God forgiueth sinnes how Christ the Mediator how the Ministers God by the principall and prime authority God in dependentèr ex authoritate primaria the Mediator ex commissione Man ex ministerio the Mediator by a secondary deriued authority Man by a ministeriall publication of the word of pardon for Christ doth not ministerially declare pardon euen as he is man for though he be a seruant and subiect as Mediator yet hee is such a seruant as hath an vnder power of iudgement The Father giueth all iudgement to the Sonne he iudgeth none himselfe Such a seruant as my Lord Chancellor is to his Maiesty not such a seruant as an ordinary or speciall messenger in forgiuing sinnes Then conceiue it thus as in citing one to appeare the originall authority is the Kings the vnder authority is with the Iudge of this or that Court the Ministeriall authority in the messenger which doth carry and serue the Writ and the messenger may be said to fetch such a man vp not because any authority in him doth it but the Writ he carrieth as a signe hath authority to doe it so heere God first pardoneth as hauing the prime and originall authority then Christ as chiefe Iudge vnder God in the Court of Chancery that Throne of Grace the Ministers as messengers pardon because they dispense the word of God and Christ which giueth pardon and hath authority to giue it But this by the way The second point followeth concerning the subiect of this forgiuenesse how farre it is to be extended I answer it is to be extended to all our sinnes past before our conuersions following after our conuersions to the whole guilt or blame and to the whole punishment of them Wee must not thinke that onely sinnes past are forgiuen but all the sinnes which shall escape vs through infirmity for the couenant of God is to forgiue vs our sins and to remember them no more Now who shall limit this to sinnes past before conuersion when God speaketh it indefinitely and when such a partiall forgiuenesse may be and yet the sinnes forgiuen come againe to be remembred Col. 2. God hath freely pardoned vnto vs all our sinnes He doth see no iniquity in his Iacob he to whom things to come Iohn 5.24 Hebr. 10. offenders once purged shall haue no more conscience of sinne and things past are alike present The remission which leaueth no place for condemnation must needs be of all sinnes But we being in Christ are so remitted that now there is no condemnation to vs though we daily sinne through the flesh which dwelleth with vs. That iustification betweene which and the giuing of eternall life or glorification nothing commeth that is from all sinnes But who so belieueth hath such a forgiuenes that he receiueth eternal life or is so iustified that he is presently glorified with the beginning of glory Againe we belieuing receiue that forgiuenes of sinne which Christ hath obtained by his bloud for vs but this was a full remission of all our sinnes from the first to the last of them Beside that the redemption and righteousnesse Christ doth bring are euerlasting Hebr. 9. which they could not be if our remission were but of sinnes past for then should euery consequent sinne make vs againe vnrighteous till we were restored If the sinne present at our conuersions be such as cannot be done away without the forgiuing those that follow then we haue forgiuenes of both but our sin dwelling in vs is such that it cannot be forgiuen but all the rest must be forgiuen likewise for all the other are in it as an effect in the cause the cause as the fruit is in a tree and the guilt of the corruption present reacheth to the last sin which is to spring from it ergo it is sure that when God forgiueth vs this be doth forgiue vs all other likewise which hee doth see are in it and will in time issue from it Did not God couenant with vs belieuing to forgiue all our sinnes and seale this Grace by Baptisme all I say past present to come then wee could not helpe our selues in our after fall by looking to that grace sealed in Baptisme for that was helpfull for the sinnes committed before it onely which is contrary to all good experience and doctrine Againe were a man pardoned for sinnes past onely then must we grant that eyther hee may quite fall from his vnion with Christ or be in Christ and yet be subiect to condemnation And if we had not pardon of sinnes after committed as well as before whence commeth it that daily many sinnes of infirmity escape vs the peace which followeth our iustification not once disturbed by them If any say wee haue pardon of those sins for after without which none liueth but not of crimes more grieuous this is to yeeld what they please and to desist where they please without any motiue from reason Neyther doth that parable teach that God forgiueth vs our sinnes before our conuersion but not sinnes after which he doth charge vpon vs at his pleasure for the letter of the parable doth if it be followed seeme to sound as if God might require our sinnes after those sinnes which before he had forgiuen vs and so did forgiue vs now absolutely which the Popish schoole will not abide by The Parable therfore must be constred by the end which it is brought for viz. to teach that such as wil not forgiue shall not find forgiuenes with God Neyther is that Rom. 3. where God is said to be iust in forgiuing the sinnes passed before time through his patience it maketh not any thing to this purpose
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
the face of Christ For the creating of vs anew in Christ is a greater worke then giuing vs our naturall being in Adam and ergo may not be ascribed to any power which is not almighty Which will yet be more apparant if wee consider what state we are in of our selues when he bringeth vs to beleeue We are dead Ephesians 2. Now to raise from naturall death is an effect proper to that power almighty Secondly if wee consider what powers doe hold vs captiue euen those strong ones whom none but the strongest can ouer-master Thirdly if we consider to what estate God doth lift vs vp by beleeuing euen to such an estate as is without comparison more excellent then that wee receiued Now to bring vs from death vnder which so mighty ones hold vs captiue to such a life so vnutterably glorious must needes be the working of a power almighty But here three things are for further vnderstanding of this point to be considered First in what standeth that effectuall helpe See for the finishing of this Doctrine that which follows hereafter at this marke in the Margent ☜ by which we come vnto God Secondly in what order it doth make vs come to God whether immediately or by some preparation going before Thirdly whether it leaue the will at liberty actually to resist it yea or no. To the first it is plaine that the effectuall helpe which maketh vs come to God by beleefe is the efficacie of Gods almighty power put forth to such purpose For so farre as God doth intend to worke so farre he putteth forth his omnipotent power to accomplish But God doth intend to make some before othersome come vnto him and ergo hee doth stretch out the arme of his power to effect this in them Neuerthelesse to speake more fully though this be the principall it is not the sole cause in conuersion We may then consider three causes First the principall viz. this power Secondly the instrumentall both of the word sounding in our eares and that inward illumination and inspiration wrought within vs by which as an internall word God speaketh in the minde Thirdly a formall cause a free gracious disposition or habit of faith by which the will is inclined agreeably to the disposition of it to come vnto God so that the more full answere to this question viz. what is all that effectuall helpe whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that word outward and inward by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his word bringeth forth in my soule What was that helpe whereby Christ made Lazarus able to come to him out of the graue of naturall death The principall was Christs power almighty the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his word restored to this dead corps which now was fallen And thus you haue the effectuall helpe or grace by which we come actually to conuert for that Gods power put forth to worke good for vs is a helpe giuen from his free grace or his free fauour toward vs cannot be doubted when the Scripture euery where maketh him our helper from his meere grace If we lend our arme or hand to helpe one being no way tyed to it it is a helpe giuen from our free fauour That his call inward or outward and habit of grace wrought in vs may be fitly called grace effectually helpfull to the acts brought forth by them none denieth though all will not haue habit needfull to our first couersion And this first thing is well to be noted for from hence wee may gather in what standeth the efficacie of Grace effectuall to conuersion viz. In Gods effectuall power put forth to execute his intention which he hath of conuerting some actually before othersome it doth not stand in any congruity or temperature of Grace correspondent to our Nature for this doth argue that there is inwardly an incorrupted a connaturall disposition to receiue grace This maketh the effect of conuersion to depend as much on the actiue capacity of the will as on the Grace of God nay more for it maketh the Grace of God worke it morally and externally and the will of man from a power within it selfe which doth more inwardly enter the effect of conuersion then the other as hee who perswadeth mee to giue an almes is not the cause of it so essentially as I am who out of my pleasure giue it vpon his first motion To the second I answere that God doth vse so to worke our comming to him by beliefe that he doth first for the most part prepare vs thereunto As before we engraffe a Sience we cut it and set it for incision and if a timber logge lye sunke into mudde men set to their tacklings first to draw it out of the mire before they lay it on Cart to carry it away Thus God doth by his power often worke some preseruatiue change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come to him Thus God by afflictions is said to boare the eare and to prepare to conuersion When Manasses was humbled in great misery he sought the Lord Thus by conuiction of sinne they were pricked in heart and said what shall we doe to be saued and then speedily receiued the Gospell belieuing sometime by extraordinary terrors rising from external accidents yea hidden naturall causes thus the Iaylor was prepared and Paul himselfe by an extraordinary vision was brought to great astonishment somtime by restraining giuing common gifts which make men for degree neerer that is in their kind and state not so much remoued as others in the same state and kinde with them Thus Christ said to the young man who was rich and vnconuerted that hee was neere the kingdome Nay God may by giuing a man vp to height of some sinne or sinnes prepare one to Conuersion as Paul and Manasses the one left to persecuting the other to those horrible outrages that looke as Physitians by ripening diseases make way to heale them for sicke matter is neuer more easily brought away then when it in ripenes and quantity exceedeth Concerning this matter for our better vnderstanding let these conclusions be remembred First that these preparations are not absolutely necessary for wee see that God doth giue to infants sanctifying grace in whom none of these preparatiue operations can take place Secondly we do not finde that they haue been alwaies vsed and therefore this matter is to be vnderstood as a thing most commonly falling forth not otherwise How was Mathew called euen at his custome hee followed presently not as Iudas but as a true conuert to Christ so in Lydia for life
as in the name of God 2 The most holy and iustified persons haue need of grace 3 The most excellent thing to be sought for aboue all other is the fauour of God that his Grace may be with vs. 4 True peace is a most singular blessing 5 All true peace is that which is bred in vs from the knowledge of Gods loue toward vs. 6 God our Father and the Lord Iesus Christ are the authors of true peace Verse 3. Doct. 1 A good heart must be ready on consideration of Gods benefits to breake forth into praises 2 Euery Christian heart is to magnifie God in that hee hath beene the God of Christ our Lord. 3 The sense and knowledge of Gods blessing vs is it which maketh God blesse vs againe 4 Our heauenly Father blesseth all his children 5 The faithfull ones and sanctified are they who are blessed of the Father 6 Spirituall benefits make the regenerate man thankefull 7 All our blessings are giuen vs in the heauens 8 God dealeth liberally with his children giuing them all kinde of spirituall blessings 9 Wee come to be blessed in and through Christ our Lord. Verse 4. Doct. 1 Our Election is a blessing worthy all thankefulnesse 2 The Elect are such who haue true faith and holinesse 3 The grace of Election beginneth with Christ and discendeth to vs in him 4 Gods loue borne vs in Christ is not of yesterday but before all worlds 5 God hath of Grace chosen vs to the supernaturall life 6 God hath not only chosen vs to this life but to the perfection of it 7 God hath of grace taken vs to this life that wee shall liue in his glorious presence Verse 5. Doct. 1 God doth first loue vs to life before the meanes bringing vs to life are decreed 2 God hath not onely chosen some but ordained effectuall meanes which shall most infallibly bring them to the end which they are chosen 3 Such we may say are predestinated who haue belieued and are sanctified 4 God hath determined before all worlds to bring vs to this that we should be his adopted children 5 The life which God hath ordained by meanes prepared to bring vs vnto is a life comming immediately from his grace 6 God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end Verse 6. Doct. 1 All the Lord did from eternity intend about man hath no end but his owne glory 2 God doth generally intend the praise of his grace in all such who are predestinated by him 3 The attributes of God are his essentiall glory 4 That grace which in time doth worke all good things for vs is the same which before all time did purpose them to vs. 5 The grace of God doth bring vs to receiue fauour and grace in and through his beloued Verse 7. Doct. 1 In Christ is to be found deliuerance from all spirituall thraldome 2 All of vs are by nature no better then in a spirituall captiuity 3 Wee haue deliuerance from our spirituall thraldome by Christ. 4 That by which we are ransomed and redeemed is the bloud of Christ 5 To haue our sinne forgiuen is to be redeemed and set free from all euill 6 Euery belieuer in Christ receiueth forgiuenesse of his sinnes 7 God from his rich grace giueth vs pardon of sinne Verse 8. Doct. 1 God giueth pardon of sinne to none to whom hee first hath not giuen wisedome and vnderstanding 2 True wisedome and vnderstanding are gifts of Gods grace in Christ Iesus 3 God doth giue wisedome and vnderstanding plentifully to vs whose sinnes he forgiueth Verse 9. Doct. 1 God worketh sauing wisedome in none in whom hee openeth not the doctrine of wisedome the Gospell of saluation 2 The doctrine of our saluation through Christ is a hidden secrecie 3 The reason why God reuealeth or openeth the Gospell to any is his meere gracious pleasure within himselfe Verse 10. Doct. 1 God hath set seasons wherein hee will accomplish all his purposed will 2 God by opening vs the Gospell doth bring vs his Christ 3 Whosoeuer haue him or shall be gathered to Christ they are brought to him by opening the Gospell 4 Wee are gathered together as fellow-members each with other in Christ Verse 11. Doct. 1 Being in Christ wee finde not onely righteousnesse in him but life euerlasting 2 The way to finde our selues predestinate before all worlds is to finde that we are called iustified sanctified 3 Euery thing which commeth about is Gods effectuall working 4 What God worketh or willeth hee doth it with counsell 5 What God willeth once that he effectually worketh Verse 12. Doct. 1 To be brought to faith before others is a prerogatiue which persons so called haue aboue others 2 The end of all our benefits we attaine in Christ is this that we may set out his glorious grace and mercy toward vs. Verse 13. Doct. 1 God by our hearing his Word doth bring vs to be partakers in his spirit 2 The word of the Gospell is that which being heard bringeth vs the quickning spirit 3 All Gods promises made in Christ are true and faithfull 4 It is not enough to heare but wee must belieue before wee can be partakers of the good spirit of Christ 5 The faithfull are as it were by seale confirmed touching their saluation and full redemption 6 The holy spirit and the graces of the spirit are the seale assuring our redemption Verse 14. Doct. 1 The spirit doth not onely as a seale but as an earnest penny giuen vs from God confirme vnto vs our heauenly inheritance 2 The spirit abideth with vs as a pledge confirming vs till our full redemption 3 Heere below the faithfull feele not themselues fully deliuered Verse 15. Doct. 1 Ministers must labour to know how grace goeth forward in those with whom they haue to deale 2 The Ephesians faith is occupied aboâ—â— the Lord Iesus Christ 3 Faith and loue are neuer disioyned but go â—â—ch in hand one with another 4 The loue of true beleeuers is set on the Saints yea on all the Saints Verse 16. Doct. 1 The grace of God in others must moue Christians especially Ministers to be thankefull to God 2 Christians are to helpe each other with prayer especially Ministers their conuerted people 3 We must with perseuerance follow God in those things wee pray for Verse 17. Doct. 1 We must so consider God when wee come to him in prayer as that we may see him in the things wee desire 2 Euen true beleeuers haue great want of heauenly wisdome 3 We haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs. 4 It is euen God by the spirit of Christ who worketh in vs all true wisedome 5 To grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde Verse 18. Doct. 1 They
iudgement then shall we haue that life now hidden manifested in vs. Vse 1 The Vse of this is first to let vs see to whom we are to giue the praise of all we haue receiued euen to Christ the head of vs Wee haue receiued our spirituall being from him Vse 2 Againe we must labor to get more neere communion with Christ seeing hee is the fountaine whether should we haue recourse but to him the more we could approach to the Sunne the more should we be inlightned with the light of it Want of Vnion and Communion with this fountaine maketh the Grace in temporizers come to nothing as waters doe which haue no running spring to feede them Who hath elected vs verse 4 Now he doth prosecute the Doctrine of Gods benefits which were summarily propounded and proueth that he spake by particular enumeration first of benefits before all times which we haue so in Christ that wee haue them through him Secondly of those benefits which we haue so in Christ that we haue them also for his sake through him as he speaketh in the 7. verse changing his phrase in whom we haue redemption through his bloud The former are two 1. Election in this verse 2. Predestination in the 5. and 6. verses In this verse wee are to marke these things 1. The spirituall blessing as hee hath elected 2. The persons heere said to be elected vs 3. The person in whom in him 4. The time 5. The end First to open the meaning of them and then to come to the instruction to be deduced First for Election it is put sometime for that election which is made in temporary execution of Gods purpose whether it be a separating of men to the state of Grace which maketh them as the chosen first fruits of the creature thus it is taken Iohn 15.19 The world hateth you because I haue chosen you out of the world thus 1 Pet. 1. ver 2 to the elect of the dispersion seemeth to be vnderstood or a separating of them to any office or dignity as Saul yea Iudas might in this sense be said chosen But heere hee speaketh of that choyse which God made with himselfe from all eternity as is manifest Secondly By the persons vs he meaneth himselfe with those Ephesians which hee had called Saints and beleeuers ver 1. In him Is diuersly construed first in him that is in God the Sonne not considered as God-man Head and Mediator of the Church but as second Person God with the Father Thus all things are said created in or by Christ not that he is considered as Man-God in this worke but because Christ God-Man as the Sonne of God God with the Father and Spirit as that person by whom all things are created But ver 3. it is plaine he doth consider Christ as wee are blessed in him in regard of both natures euen as he hath God for his God by couenant In him who hath God for his God and Father we are blessed Some make this in Christ not to be referred to that action of election but to the end in this sense He hath chosen vs in Christ that we should be holy that is hee hath chosen vs that wee should be holy in Christ but besides the harshnes it is impertinent though a truth for his scope is to proue not that in Christ we are made holy but that we haue this blessing of election in Christ Some take in Christ as if it belonged to the persons elected in this sense as he hath chosen vs now by faith in Christ to that fore-sight of his which beholdeth all things as present which are to come but this is beside the scope of this Scripture which intendeth not to lay downe our vnion with Christ by faith but Gods electing Christ Ergo in him must needs belong to the action of Electing not that obiect about which it is exercised In him Therefore noteth Christ God-man as the head and first Elect after whom and in whom all of vs his body for order of Nature are elected so that this phrase noteth the order in which wee come to be elected not the cause of election For the time there are 3. 2 Thess 1.13 2 Tim. 1. phrases which seeme to note the same thing 1. From the beginning 2. Before worlds 3. Before the foundation of the world These all may note that eternall loue of God toward vs there vnderstand nothing but eternity but because within eternity God doth foresee the things which are done in time and therefore though hee chose from eternity nothing hindereth as some thinke but that hee might foresee some thing whereupon to choose therefore this phrase may be extended not onely to respect the actuall creation but the Decree it selfe of the worlds being to this sense that hee chose his in order of nature before by his Decree hee laid the foundation of the world The end is all one with saluation elsewhere named for loue made perfect is the formall blessednesse we looke for in heauen it is nothing else but the supernaturall being and life of a Christian which is begun in Grace perfected in glory The summe of these words more amply is this Blessed be he who hath blessed vs in Christ with euery spirituall blessing As for example First he hath with himself set his liking on vs chosen vs before others vs I say who now belieue on Christ and are sanctified by his spirit this his Election beginning first at Christ our Head and so descending downeward on vs his members in him and this his Grace was toward vs before there was any word yea for order of nature before his decree did â—ay the foundation of the world that to which he hath elected being no lesse then saluation that glorious life of loue which begun heere shall one day bee made spotles and perfect before him Now to come to the Doctrine hence to be deduced Doct. 1 First We see what is a blessing worthy all thankfulnesse euen this of our election I praise God alwaies who hath elected you from the beginning This is the roote out of which all these blessings grow which in time we partake euen as the body and bowes branches of the tree issue from the root and are corne vp by the same Ergo this is in nature and in S. Pauls reckoning before predestination it selfe For as first I agree vpon this end I will help a sicke man to recouer his health before I determine to send for any Physitian so here God doth first by election choose to the end and agree on that in order of nature before hee predestinate meanes by which he will most certainely bring to this end For the better vnderstanding of this benefit two things shal be briefly opened 1. What it is 2. Why God the Father is here said onely to elect For the first the common matter which doth concur to the being of this benefit is loue a loue which God hath to vs
to bring vs to that life which is aboue nature therefore sometime Gods choosing is expressed by louing I haue loued Iacob and hated Esau that is not yeelded Esau that measure of loue which the Hebrewes called hating But there is a further thing in Election which doth difference it from loue and that is a respect which is in this loue whereby it is caried to some Actio collatiua vt intrinserae formalitatis reiectionem cennotans before other some it so loueth some that it reiecteth other some from hauing part in it Deut. 7.7 I haue loued thee and chosen thee Should God haue loued euery reasonable creature to life there had beene loue to all but election of none he who taketh all maketh no choise of any therefore God maketh it a different thing I haue loued thee and chosen thee Some make this all one with that fore-knowledge mentioned Rom. 8.29 and it cannot be denied Rom. 8.29 Expounded but knowledge is often put for loue and approbation and that God knoweth his Church and chosen far otherwise then other things euen as a man knoweth all his goods and substance but his wife and children after a speciall manner Neuerthelesse it may well note that knowledge which is in order to this action of Gods choosing whether going before it or comming after it If we haue chosen any to any thing we know whom we haue chosen and if we are about to choose any we know whom we are about to choose So God doth not onely know whom he hath chosen which knowledge to our manner of conceiuing doth follow the act of his will now being put forth but he doth know whom he is in choosing or about to choose and this doth goe before to our vnderstanding And this I thinke the meaning of fore-knowledge in that place Such whom he did fore-know to be the persons whom he would choose such hee did predestinate and thus that place 1 Pet. 1. ver 1. may be more fitly resolued where he saith the faithfull of the dispersion were chosen according to fore-knowlege Now God the Father is said to choose not that the Sonne and Spirit choose not also for if three of vs had but one will common to vs all one could not will any thing which the will of the other two should not also will because the Sonne sustaineth the person of one elected the Spirit is the witnesse sealing this grace to our hearts As the Father is often alone named in inuocation not that the other persons are not to be praied vnto but because the Sonne is considered as the mediator and the Spirit as the Schoole-master teaching vs what to pray as we ought therefore the Father onely is expressed Vse 1 Wherefore this benefit being matter of thanksgiuing let vs labour to acknowledge the goodnesse of God this way We will thanke men euen for the good meanings and purposes we perceiue them to haue toward vs though they haue done nothing by vs. When Dauid leaped reioycing in spirit before the Arke what was before him That God who had chosen him had reiected the house of Saul from ruling ouer his people How should we reioyce in spirit to thinke that God hath elected vs to an eternall kingdome from which many no way our inferiours are reiected If any show vs common countenance we doe not so much respect it but if they admit vs into such peculiar fauour as they will not communicate with any who are not their best beloued then wee doe highly esteeme it To be taken vnto this riches of grace this so restrained fauour in which the greatest part of man-ktnde haue no part how should it affect vs Doct. 2 The second Doctrine Who they are of whom we may say that they are elect euen such who haue true faith and holinesse As we may know Faith so we may know Election If we see in iudgement of charity that any hath a faith vnfained and true endeauour of holinesse we may in iudgement of charity say that such are elected Thus Saint Peter and Iohn may giue the name of Elect to the members of the visible Churches to whom they write If we know by experimentall certainty or by faith that any haue true beliefe and holinesse we doe in the same manner certainely know that we or they are elected Thus we may by Faith know that in euery true visible Church there are some elect of God because the word teacheth that where God giueth his word there are some Saints whom hee will gather and edifie some ground good where he sendeth his seedes-men Thus we may know certainely our selues elect because we may by certaine experience know our selues to haue Faith If I see one put into the office of the court of Wards or into the Treasurors Place or so I know that such a man was the man whom the king had chosen with himselfe to haue the place So when God now hath by faith and sanctification taken one out of this world we may know that he was chosen forth of the world vnto life things may be said to be when now their being is made manifest While a babe is in the womb we know not what is there conceiued but when we see a man-childe borne then we know that such an one was conceiued So when the babe is borne when the being of faith holinesse are apparant we may say that such a person before all worlds was conceiued in the womb of Gods secret Election We may know a will secret three waies 1. If a man will himselfe tell vs. 2. If he will write to vs. 3. If he doe this or that we know then by euent he had a will to such matters which now we see him execute So here God may speake by extraordinary reuelation which hath beene the priuiledge of some few 2. God may make his will knowne by the ordinary enlightning of his spirit which is that vnto the minde as a word is vnto the eare We haue receiued the spirit to teach vs to know these deepes of Gods gracious purpose towards vs 1 Cor. 2.12 by the letter of his word that golden chaine Rom. 8.29 If I be sanctified with the diuine nature in which glory is begunne I am iustified if iustified I haue beene called according to purpose if called I was predestinate if predestinate to meanes I was foreknowne as one whom God would choose to the end euen to glory 3 When I see my selfe set a part by God from the world the euent doth tell me God chose me from amongst others When I loue God come out of the world choosing him as my portion then I may know he hath loued me first and chosen me euen as I know a seale hath beene set there where I behold the print of it One may obiect that God onely knoweth who are his Ans God onely knoweth by himselfe who they are whom he approueth for his own but with this may stand the knowledge of such
shewed vs that we should be called his children 1 Iohn 3.1 Ergo life is called a gift of Gods grace Rom. 6. vlt. And that which God will do about his children in the day of iudgment is called mercy 2 Tim. 1. The Lord shew Onesiphorus mercy in that day This is to be marked against the Papists the first force of their error in the matter of merit beginning here For they grant this proposition true They make grace belonging ad actionem dei predestinantis eligentis non ad terminum electionis that God doth out of his grace predestinate vs to life but this they will not admit that God doth predestinate vs to life which shall come immediately from this grace Now to conceiue thus of predestination is to take away all the grace of predestination For to choose one out of grace to haue this or that hee shall well pay for is grace not worth God haue mercy As they say this is grace when he might haue chosen others left vs he did take vs as who should haue life purchased from his Iustice I answer here is an action of liberty to take one before another but while this is it to which I am taken viz. to haue a penny-worth for my penny there is no grace at all shewed me For when actions are defined according to the obiect about which they are conuersant if the obiect of life haue not grace in it there can be no grace in electing to it Secondly predestination should be an intermedled action partly a preparation of things God would doe out of his grace as of calling the first iustification according to the Papists partly a preparation of things God would doe out of Iustice as of our glorification Thirdly this maketh all that God doth out of grace tend to this end that his iustice may be glorious in giuing life We read the contrary that iustice shutteth all vnder sinne that grace may be glorious in all this wee reade not and it were absurd to thinke it when all his iustice doth in reprobation tend to this end that the riches of his grace may be more displayed Fourthly the life to which wee are predestinated is here included in this word Adoption it is called a gift an inheritance it is heere said to be attained through Christ Rom. 5. v. vlt. As sinne reigneth to death so doth not the righteousnesse of Christ to life But grace by Christs righteousnesse reigneth vnto life the immediate cause ergo of life is Gods grace for the immediate cause of death is sinne The Papists make life from grace remote quoad radicem not preximè immediatè and God is said to haue made Christ euery thing to vs that our whole reioycing might be in God shewing vs grace through him not that we might be able to reioyce in our selues as now reinabled to deserue from iustice throgh him this then is to be held as a principle of great moment that the life to which we are chosen and predestinated is a life immediately flowing from the grace of God For this doth shew that the iustifying righteousnesse which God doth prepare for vs must be such that God may vpon it reckon vs iust from his meere grace to the receiuing of life from his grace But heere is no place to enter the doctrine of iustification and merit the which wee shall haue fit occasion to vnfold hereafter Now followeth the manner within himselfe that is according to the good pleasure of his will The first phrase I rather reade thus because in that wee are saide to be ordained to adoption through Christ it doth intimate that we are ordained to be children to him and because he would rather haue said Who hath predestinated vs to be Sonnes through Christ to himselfe then to adoption through Christ to himselfe but it skilleth not how we take it seeing the latter words doth sufficiently ground the instruction to be gathered Doct. Obserue that God out of his meere good will doth determine both the end and all the meanes by which hee will bring vs to the end If God doe choose and predestinate vs to life because that hee doth foresee that we will so vse his grace as to perseuer in beliefe by meanes of it then must hee call vs rather then others because he doth foresee that wee will vse his grace offered well and concur with it in manner forenamed For so farre as foreseene considerations moue mee to take any to the end of life so farre they moue to intend and execute the meanes which must bring to life But the Papists themselues in this are sound who hold that therefore God doth freely ordaine vs to the end and that he doth therefore freely call and iustifie vs hitherto they grant grace euen in the execution of Gods predestination and it may be proued by Scriptures For in calling two things may be marked 1. The sending his word 2. The working with it by his spirit now he doth both these out of his free pleasure For the word hee doth send it to those whom he doth see will lesse profit by it then others If the things done in thee had beene done in Tyrus and Sidon they would at least haue humbled themselues in Niniuie like repentance Ezech. 3. I send thee not to a people of a strange tongue they would heare thee but these will not heare thee Now he teacheth inwardly no lesse freely Luke 10.2 Father I confesse thou reuealest these things to babes and hidest them from wise ones euen according to thy good pleasure Therefore Paul saith 2 Tim. 2.9 Hee hath called vs with a holy calling according to his purpose and grace Now if God doe call vs to saluation without any thing fore-seene in vs it cannot be but that hee did ordaine vs to saluation without fore-seeing any thing which might moue him vnto it this is taught Rom. 9. that the purpose of God is according to election that is free depending on him onely who calleth vs to glory not on any thing in vs called The reason why God sheweth mercy or hardeneth that is denieth mercy is his meere will That as the Potter hath nothing but his pleasure mouing him to appoint or make of the same lumpe vessels to so diuers ends no more hath God And here it shall not be amisse to cleare that Scripture from some misconstructions which haue beene made obscuring the true meaning of it to some vnderstandings Rom. 9. Vers 11. cleared from false constructions Some make the purpose of God verse 11. to note out such a purpose by which God determineth to choose out to life such whom he doth fore-see will seeke it by constant faith in his promises reiecting others from life who seeke saluation by their owne righteousnesse in the workes of the Law This construction floweth from a former errour viz. that the Apostle in this passage of Scripture from the sixt verse downeward doth speake of the
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
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
Christ The spirit of God doth by his owne testimony in speciall manner confirme vs and assure vs this way Now for the other We know by this saith Saint Iohn that we are translated from death to life because we loue the brethren Now seeing it is the holy spirit dwelling in vs and Gods holy image in our soules which seale vp our saluation How should wee labour for the spirit and for holinesse without which none shall euer see God Had wee great matters to be conueied to vs though all were concluded and the instruments ready drawne yet wee could not rest till we had got all sure sealed so it is with vs we should not rest but seeke this holy spirit that we might see our heauenly inheritance safe and sure euen sealed within vs. Secondly We see by this that the seale is Gods holy spirit that God doth not intend by sealing to make our saluation certaine in it selfe but to vs also For he who sealeth vs with such a seale which we may know hee would haue vs assured in our selues touching that to which we are sealed But the spirit may be knowne of vs for that which is a signe manifesting other things to vs must needâ—s it selfe be manifest Now Saint Iohn saith By this we know God dwelleth in vs and we in him because he hath giuen vs of his spirit Vnreasonable Sheepe cannot know the markes wherewith they are marked but reasonable sheepe may know the seale wherewith they are sealed Thirdly we may gather how fearefull the state of such is who wil scoffe at the spirit at Purity Holinesse Surely as God hath his seale so the Deuill hath his when hee filleth men with darkenesse in middest of teaching hardens their hearts till they know not how to be ashamed and penitent filleth them with hatred and scorne of such as are more conscionable then themselues it is a presumption God hath giuen them vp to the power of Sathan that hee might seale them to eternall damnation VERSE 14 Who is the earnest of our Inheritance vntill that redemption purchased to the praise of his glory Hee commeth to describe the spirit more particularly from that which he is vnto vs. First for the words It is to be marked that he speaketh not of the spirit as a thing in the Neuter gender but vseth the article Masculine to point out the person of the spirit and our English relatiue who doth more distinctly answer to the Greeke then which This word Earnest is in the original tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giuing some small part of a sum to assure that the whole shall be tendred accordingly in due season Inheritance is put for that consummate inheritance of glory kept for vs in heauen 1 Pet. 1. Vntill the redemption not for the redemption it is the same proposition which we read chap. 4.30 The redemption is heere to be vnderstood not of that which we are said to haue ver 7. but of the redemption of the body or of the full liberty of the sonnes of God which is kept till that great day The summe is Ye are sealed with the spirit who is in you with his gifts and is vnto you as an earnest in hand assuring you that you shall haue that perfect inheritance bestowed on you yea it dwelleth with you as an earnest confirming you in this behalfe till that redemption of glory befall you which is purchased to the praise of Gods glorious mercy The parts are two First that the spirit is said to be an earnest of our inheritance Secondly the durance of time in those words to or vntill the redemption which is described from the property adioyned a redemption purchased secondly from the end to the praise of his glory Doct. 1 First then that he changeth the gender and speaketh of the spirit as a Person who is it is to be marked not onely as confirming the spirit to be a distinct person from the Father and the Sonne and also giuing vs to consider that we haue the person of the spirit dwelling with vs and the gifts and graces wrought in our soules It is not with the spirit and his gifts as with the Sunne and his light the body of the Sunne being in the heauens when the light is with vs heere in earth but wee are to conceiue the spirit himselfe dwelling in this sanctuary of grace which himselfe hath erected in our soules This by the way Doct. 2 The maine point to be marked is that the spirit doth not onely as a seale but as an earnest pennie giuen vs from God confirme vnto vs our heauenly inheritance assure vs that we shall receiue in due time the fulnesse of grace glory 2 Cor. 1.22 Who hath giuen vs the earnest of his spirit in our harts Euen as men doe assure others that they will pay them the whole summe due for this or that by giuing an earnest so God doth make vs as it were part of paiment doth execute in part his gracious promise that we may be the better ascertained touching his gracious purpose of bringing vs to that our heauenly inheritance He knoweth our vnbelieuing molde and ergo omitteth no meane which may help vs forward to assured perswasion There is twixt an earnest and the spirit with the grace wrought in vs great resemblance First an earnest is part of the whole summe which is in regard of this or that to be paid in times appointed so the spirit we haue and grace is the beginning of that glorious being wee shall receiue the same for substance differing in degree 2. An earnest doth stay with him that receiueth the compleat summe 〈◊〉 pledge is giuen back when the summe vndertaken is fully performed An earnest is but little in comparison of the whole twenty shillings is earnest sufficient to make sure a summe of an hundred pound Thus all wee haue is but a small thing in comparison of the fulnesse we looke for euen as the first fruites were in comparison of the full haruest 3. An earnest doth assure him that receiueth of the honest meaning of him with whom hee contracteth so the spirit and grace which wee receiue from God doe assure vs of his setled purpose of bringing vs to eternall glory Vse 1 The Vse is first to be fully perswaded without doubting that God will bring vs to that perfect redemption both of soule and body We are not to doubt about that which God by earnest by pledge and pawne confirmes vnto vs though we will not belieue a mans word nor trust his Bill or Bond yet vpon sufficient pledge or earnest we will deale no whit fearing our man though hee bâ— neuer so weake and shall we not trust to God for that for which we haue so good a pawne lying with vs But because this is a point controuersall I will set down
which proceedeth from vnbeleefe Secondly such who may be certaine of saluation by faith they may be secure if they did not as well stand in this grace by faith as first enter into it but this wee teach with the Scripture and ergo our doctrine doth show that those who see this Grace haue still need to looke to Christ the author and finisher of it that they may so stand in it vnto the end Thirdly it is false that such as are sure of saluation haue no cause to feare vnlesse no other euils but finall damnation need to be feared but while the soule is subiect to bring vpon it Gods temporary wrath sicknesses spirituall hellish anguish to the sense of it there is still left cause enough to feare Vse 1 Let vs then detest that damnable doctrine which doth condemne this particular perswasion as presumptuous heresie which maketh the spirit play all-hid in vs so that wee cannot know what wee haue what wee doe what things abide vs through Gods mercy Yea let it reproue many of our conceits who haue left popery and yet thinke that this is impossible that it is too high a point somewhat presumptuous that it is not necessary that a common hope is sufficient Vse 2 Seeing the spirit we haue is but as an earnest a small thing in comparison of that whole summe let vs not be dismayed though our knowledge and faith be but little The imperfect life in a babe is life as truely as that life which a man attaineth at his constant age Though wee must not take occasion to liue in lust with a litterall knowledge and common profession as many do from hence that all is imperfect and nothing which we obtaine here yet hauing the Grace which doth make vs in any measure cleanse the heart though it be neuer so little euen hence we are not to be discouraged seeing it may be little and yet a true earnest of that fulnesse to be giuen vs. Vse 3 Lastly How should wee labour both to get and keepe this holy spirit holy in it selfe making vs holy in whom as Temples it dwelleth Men if they deale in great matters they loue to get earnest and good ones the fuller earnest the more security Againe they keepe and esteem an earnest more then other money which hath no such reference to further matters as that hath so it should be with vs. Let vs then desire this spirit of Grace at him who giueth it Let vs not despise good meanes and so quench it Let vs not by not heeding the suggestions and inspirations of it grieue it Let vs frequent the company of those who are spirituall able to quicken vs in this kinde Doct. Vntill the redemption purchased c. Whence first obserue that the spirit abideth with vs as a pledge confirming vs til our redemption our full redemption First that it abideth Secondly as an earnest or pledge Isa 59. v. 50. God promised that his word and spirit should neuer depart from that blessed seede and all those who should be borne after a sort of him and Rom. 8. the spirit of Christ is said to dwell in vs who are Christs Yea so that it shall at length quicken our mortall bodies the seed of God is said to abide in those who are borne of God that they cannot sinne but I will not prosecute this heere which I haue done else-where It abideth a pledge confirming that full redemption for euâ—n soules now perfected haue the sanctifying graâ—â—â— for substance which heere they had though their faith and hope be changed into sight and quiet expectation and by that executed in their spirits they doe expect the consummation of glory both in body and soule But it may be said Doth the spirit leaue vs at the time of our full redemption No but though it dwelleth with vs yet it ceaseth to be a pledge of further matter euen as the money giuen a man in earnest bideth with him when hee hath the whole summe payed but it is no longer an earnest of further money to be receiued Vse This then is our comfort who haue found this holy spirit dwelling and working in vs Though it may leaue such as Saul whom it neuer sanctified yet it shall neuer depart quite from them whom it hath in truth sanctified but they shall like Dauid then haue it praying in them that is teaching them to pray when they thinke themselues most deuoid of it Doct. Obserue lastly that he saith we haue a pledge giuen vs till the redemption come which is purchased for vs that heere the faithfull see not themselues fully deliuered Wee are the Sonnes of God but it appeareth not what wee shall be wee belieue life euerlasting we doe not see it yet we by nature lye in darkenesse of sinne and miserie God will haue our light return successiuely euen as the light of the Sunne which shineth from one degree to another till it come to full strength Prou. 4. There is a double redemption the one which we haue by faith vers 7. the other which we shall haue in that great day This redemption belongeth immediately directly to man to the creature mediately for in that great day the creature shall be changed from the vanity and bondage of corruption to which it is subiect As the first Adams treasonable defection deserued to be punished both in his person and in all the things which appertained to him so it was meet that the second Adams obedience should not onely restore man but the creature also which might any way be a fit appurtinance to him in his state of glory But one may ask what vse there shall be of these visible heauens of the earth when mans mansion is prepared in those third heauens In these things we are not to be curious What if God wil haue them stand as a monument of his former power wisedome goodnes toward vs in our pilgrimage Againe wee see it is a state belonging to earthly Princes to haue houses here or there which sometime through all their raignes they doe not once visit What respecteth man ye may finde in that I haue written on the 13. verse Vse 1 The vse is to encourage vs equally to beare the euils which presse vs Had we nothing to complain of our redemption might well seeme already past O this is our reioycing heere wee know misery in many regards but our Iubilie our year of redemption hasteneth God doth so feast his children that hee will haue their best dish last When trauellers set out in the fogge and darke mist of the morning it doth comfort them that they know the day is at hand and they shall haue it fayrer and fayrer On the contrary if thou gettest not this pledge of the holy spirit of Christ thou hast receiued thy consolation nothing doth abide thee but weeping wailing and gnashing of teeth an eternall night a reckoning which wil be more bitter then the pleasures of sinne haue seemed sweet
we haue obtained this or that we may cease to begge any longer as we did before Euen as the body resteth when it is now come to the place to which it moueth so the soule when it hath attayned that to which it went by vnfained desire Secondly when we finde the thing not to be profitable for vs or otherwise not pleasing to God Thus Paul was taught to see the vse of that buffeting remaining with him Thus when Ieremy learned that God had not to giue nor would not be intreated for the prosperity of the people hee did desist though hee did well before in asking of it for that reuealed will and not the secret is that to which our actions must be conformed Though here is somthing extraordinary in these examples yet God doth often let his children see that they did affect things not good for them by leading them into fuller knowledge of their owne hearts and by letting them finde the fruit of some outward disturbances the remoouall whereof they sought earnestly so that they correct themselues and no more seeke to be free from that which they finde so necessary by good experience this desisting is holy and good Thirdly there is a desisting ouertaking Gods children when God doth locke vp their hearts that they haue not power to seeke the good of some persons or Churches as heeretofore they haue done which when it is not contracted or caused by some sinfull indisposition in the party but from a secret of God not moouing the spirit in this kinde that so way may be made for his iudgements it is such a ceasing as cannot be condemned for sinne though it may alwayes be bewailed as a secret desertion which doth foretell heauie things insuing Fourthly Wee cease to pray as before for things without sinne when now God hath as it were spoken within our spirits that wee shall haue the thing we haue asked and bid our soules after a sort returne to rest For from whence we find God thus good vnto vs wee follow not with our accustomed feruency though execution delayed may cause vs sometime seeke the seasonable performance of it the soule is more in ioyfull expectance lesse then before in carefull petition The ceasing therefore forbidden is when before we receiue things we doe through vnbeliefe and impatience giue ouer either for a time which befalleth Gods children or altogether The latter question is answered thus Looke as a brunt of vnbeliefe doth not euacuate our faith formerly grounded on Gods promise for Dauid his saying that Saul would at length catch him and flying out of vnbeliefe to Gath did not make his former faith in vaine so intermission for a brunt while the fit of vnbeliefe deiection of minde or impatiencie lasteth doth not hinder but that wee shall receiue the things wee haue vnfeignedly desired The Vse is to stirre vs vp that wee faint not in following God Wee loue not to be troubled and euen molested with instancy but no thing is more acceptable to God then this violence which will not let him goe till he hath blessed vs. I but I seeke and see nothing of my prayers the haruest commeth not so soone as the seed is sowen though thou feelest not the things thou askest nor remoueall of those euils whereof thou complainest yet thou dost not know what euill this course of following God doth keepe from thee nor what good in other kindes he doth thee for it Againe thou shalt reape in time if thou vtterly faint not for that which is denied vs in life is often by Gods most wise disposition graunted in the end of it But to come to the prayer it selfe VERSE 17 Now followeth his Prayer in which we mark the Person to whom he prayeth with his description First from his relation to Christ Secondly from the attribute of his glory God of Christ the Father of glory 2. The benefits for which he prayeth touching which three things are to be obserued First the benefits to be bestowed which are propounded in this verse and further declared in the beginning of the verse following Secondly the way by which they should be giuen them in the end of this verse Wisedome and reuelation through the knowledge or acknowledging of Christ Thirdly the end that thus they might know both the things kept from them in the heauen and that which had beene bestowed vpon them To open the words of this verse the Father of glory doth note out God as glorious by nature in himselfe and the fountaine of that glorious life which is communicated with any of his creatures The spirit of Wisedome is put for the gift of wisedome which is bestowed on vs and it is called the spirit of wisedome both because the spirit doth beget it in vs as also because the same spirit is with it to sustaine it and perfect it Thirdly because the wisedome it selfe is of a spirituall nature moouing them in whom it is to worke after the direction of it The spirit of Reuelation Reuelation is extraordinary or ordinary and it is nothing but the gift of illumination or that light which the spirit causeth to shine about our mindes by which as a meane things spiritual are made manifest to the eye of our vnderstanding as by the light of the Sunne things bodily are made manifest to the eye of our body and the spirit causeth this and continueth it euen as the Sunne doth cause and continue this naturall light which we haue with vs all the day long Knowledge of Christ is put for that affectionate knowing acknowledging of him The summe is Since I heard of your faith in the Lord Iesus I goe to him who is the God of this Christ on whom you haue belieued who is the Father glorious himselfe by nature and the author of all that glory which is communicated with his children intreating him to giue vnto you that spirituall gift of wisedome whereby you may be able to vnderstand and that light of his spirit which doth make manifest the things spirituall which are to be vnderstood of you and this I wish you through the further knowing and acknowledging of that Christ in whom you haue beleeued More plainely I desire for you that God would giue you eyes of your vnderstanding so enlightned that you may know him Doct. 1 Obserue then first that wee must so consider of God when we come vnto him in prayer as that we may see in him the things we desire The Apostle going to Prayer for these Ephesians who had beleeued on Christ and about to seeke the glorious gifts of the spirit which might helpe them to know the glory reserued for them he setteth God before him as the God of that Christ whom these had now receiued by faith into their hearts and the father of all glory both of them strengthning his faith For he could not thinke that God the God of Christ would be wanting to those who were Christs or that the father of all
called the spirit of wisedome because the spirit from the Father and the Sonne doth worke it in vs It is not pregnancie of naturall wit can make vs wise to saluation nor ripenesse of yeares not many wise and grace wee see is not common to gray hayres It is a spirit and the inspiration of the almighty that giueth vnderstanding Iob 32.8 Neuerthelesse we doe attaine ripenesse of wisedome by meanes euen as we see in naturall men they come to a more full measure of ciuill wisedome not without meanes making way to it How doth a foolish youth grow a wise man First one day teacheth another hee as his dayes increase getteth knowledge of many things Secondly Hee tasteth as wee say many waters and findeth by experience the good in some things the euill in other-some Thirdly he groweth by some meanes weaned from his youthfull lusts which like a back-bias did draw after themselues the vnderstanding thus when his knowledge is increased when he hath gathered experience and sowed his wilde oates as we say he groweth a wise staide person In the same manner when God hath brought vs on to know to proue things by our owne experience and to be weaned from the lusts of sinne which are the true folly bound in our hearts then he causeth wisedome in farre greater measure to enter into vs. We see then to whom we must giue all thankes for what wisedome soeuer we haue receiued and to whom we must flye for the increasing of it euen to God who giueth it plentifully and vpbraideth vs not See what is written verse 8. verse 18 Doct. 1 Now followeth the manner or way in which he would haue them bestowed through the knowledge or acknowledging of Christ Obserue to grow vp in the acknowledging of Christ is the way to attaine the more full measure of the spirit in euery kinde 2 Pet. 1. Euery thing is said to be giuen vs which respecteth life or godlinesse through the knowledge or acknowledging of Christ When wee first come to know him as the truth is in him we partake according to our measure in his spirit when we grow to behold him as in a mirrour or glasse more clearly we are turned into the same glorious Image by the spirit of the Lord more and more when we shall see him and know him euidently and fully we shall be as he is 1 Iohn 3. The more we know him the more fully he dwelleth in vs the more we enioy the influence of his spirit euen as this bodily Sunne the neerer it approacheth to vs the more wee haue the light and heate of it Vse Wherefore let vs labour to grow vp in the knowledge and affectionate acknowledging of Christ our Sauiour It is read of those Indian Gymnosophists that they would lye all the day gazing vpon the beauty of this bodily sunne but how should wee delight with the eye of the minde to contemplate on this Sunne of righteousnesse which while we view it will transforme vs into the same glorious Image which himselfe enioyeth VERSE 18 Doct. 1 Now followeth the end but before hee setteth it downe hee doth more clearely and fully lay downe the thing which he intreated for them for these words are gouerned of the verbe giuen in the former verse are Ergo put in the same case with the former viz. the spirit of wisdome reuelation and that without any particle which should couple them because they are brought in by way of explanation in which case the copulatiue is often omitted as verse 7. 1 Pet. 1. verse 3.4 For to haue eyes of vnderstanding enlightned differeth not from that former to haue giuen the spirit of wisedome and reuelation but that it doth more roundly and fully note the same benefit and that without any insinuation of the cause viz. that spirit from which it commeth this then thus commeth When I aske for you a spirit of wisedome and reuelation my meaning is to speake more roundly and nakedly I aske that he would giue you eyes of vnderstanding enlightned The end followeth First propounded then more clearely expounded Propounded in those words That you may know the hope of his calling For clearing whereof you must know that hope is put for things hoped for not for the grace of hope which springeth from faith Thus we say he is a man of faire hopes we meane goodly Lands which in likelihood will befall him Now this hope is described from an antecedent benefit the ground of it viz. Gods calling them by the Gospell and whereas there is an outward significatiue effectuall calling wherewith many are called who are not separated from others this is meant of that inward operatiue and effectuall calling which the Scripture doth describe with additions viz. that it is a calling according to purpose a high and heauenly calling a holy calling The end of the verse expoundeth this hope by this that it is an inheritance described from the glory yea the riches or abundance of glory adioyned vnto it and from the persons who are the subiect of it the Saints The summe of the verse When I aske for you a spirit of wisedome and reuelation my meaning is I aske at God that he would giue you the eyes of your vnderstanding inlightned that ye may be able to know those good things which you haue in hope hauing beene called of God to the obtaining of them through the ministery of the Gospell euen to know what is the abundant glory of that his inheritance which hee will of grace distribute amongst the Saints for the particle we reade in the Saints doth signifie in or amongst and is so reade Acts 26.18 Doct. 1 Obserue then first that those whose spirituall sight is restored haue neede still to depend on God that their eyes may be more and more inlightned by him These were now light in the Lord had their eyes opened yet thus he prayeth for them As it is with bodily sicknesses when wee recouer out of them health commeth not all at once but by ounces as we say so in spirituall When God doth now raise vs vp from our death we neither are fully sanctified nor yet fully inlightned It is with vs as with the blinde man Marke 8.24 we see but confusedly and indistinctly Now this inlightning comprehendeth these foure things which we haue still neede to seeke to God for First the remouall of those things which put impediment to our sight a seeing eye may haue mists dazeling it humours falling and distilling into it yea some filme or skinne growing ouer it So an eye of the soule which now seeth may haue mists of ignorance clouds of lusts veyles of hardnesse of heart all hindring this faculty of seeing in the action of it We must therefore looke to God for the eye salue and the helpe of his hand in these regards Secondly We haue neede that the inward light of knowledge be augmented in vs. The inward light of the bodily eye is not so great in
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
this our head is ouer all Whence note that God of his grace hath not onely giuen vs a head but such a head to whom all things are subiect he who must be a sauing head to vs there is great neede he should be ouer all Could he not binde that strong one and cause him redeliuer his possession how should wee be euer set at liberty Could he not dissolue the worke of Sathan swallow vp death create life and quicknance in vs our case were lamentable This is to be marked for it is a spurre to thankesgiuing It is grace showed a Common-wealth when wanting a head it hath a tollerable one bestowed But when God doth as he did by vs giue vs a King great before his entertainement amongst vs whose power might the better procure our weale and secure our peace this is a double mercy so it is to giue vs a head yea a head ouer all so mighty that we may sleepe on each eare without feare of any enemy Secondly this doth show vs a ground of confidence What need we feare any creature who haue him that is ouer euery creature if he be ours who can be against vs Looke as Queenes on earth they feare not subiects displeasure because they are so neerely vnited to him who commandeth euery subiect so it may be with euery true member of the Church if our vnbelieuing hearts say not nay Which is the body VERSE 23 Doct. 1 Obserue that as Christ is the head of beleeuers so they are his body euery beleeuing soule a member of this body whereof he is the head Beleeuers are so said the body as the body standeth in opposition to the head not as it includeth the head within the compasse of it accordingly as we vse it when we say here lyes such a mans body for here we put body for an essentiall part of such a mans person not as opposed to the head but as including the head with the rest of the members vnder the conception of it But the Church is said to be a body as the body is distinguished from the head whose body it is and ergo it is so said the body that Christ who is the head of this body is distinguished from it Now the multitude of beleeuers are fitly so called for as in a body are diuers members hauing their seuerall faculties for the good vse of the whole so in the Church there are diuers kindes of members some taught some teaching some gouerning some gouerned some distributing yea euery member hath as it were his distinct grace wherby he may serue to the good of the whole But for further clearing of this I will show who are of already and belonging to this body Secondly in what regard euery beleeuer may be said a member of the body of Christ To the first I answer that those onely are his body who are so ioyned to him or are by Gods effectuall calling so to be ioyned to him that they shall finde saluation in him or those who haue or shall proceede by spirituall regeneration from him and grow vp to a perfect man in him Eph. 5. He is called the head of the Church and the sauiour of his body As the Church and his body so his headship and saluation being of equall extent to which purpose he saith Ioh. 6. That it is the will of the Father that he should not loose any of those who are giuen him but that he should both begin and perfect their saluation euen raise them vp to life eternall at the last day Or this body is the multitude of such as haue or shall in spirituall manner proceede from Christ and grow vp in him for as all who haue descended and shall descend from the first Adam are a compleate body naturall vnder Adam the head and roote of them I take naturall as it may be opposed to Adams personall body so the multitude of those children who are giuen to this second Adam Loe I and the children whom thou hast giuen me they make vp the whole body whereof Christ the second Adam is the head For though there be vertue in Christ able to haue procured the saluation of others and though there be a passiue capacitie in all mankinde to be conuerted by him vpon supposition God would so haue determined yet can he not be said a head of any but those onely whom God hath destinated to conuert and bring to saluation by him as it is in the first Adam who cannot be said a head of any but who are and shall in time actually according to Gods determination be propagated from him though there wanteth not in Adam and his both a generatiue force and matter passiue of which many others might be ingendred if God had been so pleased to ordaine To the second the faithfull are fitly said a body in as much as they haue conuexion with Christ the spirit which commeth from Christ vniting it selfe with them and so making them one with Christ that though betweene vs and his body there is a bodily distance which is not in the head members of a body naturall yet the spirit which commeth from him doth so ioyne vs with him that nothing commeth twixt him and vs that looke as the body of the Sun being far distant neuerthelesse the light that commeth from it doth immediately vnite it selfe with our sight so it is that Christ bodily in heauen yet the spirit comming from him doth immediately so ioyne it selfe with the faithfull soule that it maketh the faithfull soule one also with Christ whose spirit it is 2. The same life of grace for kinde which is in Christ is in euery faithfull soule as the same sense and motion which is in the head is for kinde in the body also for looke as that fire kindled is of the same nature with the fire kindling so this fulnesse of grace in Christ is of the same nature with that which it doth in some manner bring forth in vs. Lastly euery faithfull soule is gouerned by Christ outwardly and inwardly as a member of the body by the head the head doth not onely show the foote whether to goe but imparts spirits which stirre vp the facultie of mouing and so cause it to goe Thus we are outwardly by Christs words directed inwardly by his spirit So many as are Christs are lead by the spirit of Christ Vse 1 The Vse is first for further Confutation For if the faithfull haue none for a head but they are a body to that person then surely they haue not the Pope for their head in any property of speech or they must as properly be said the body of the Pope yet Papists who make no doubt to vse the other phrase straine curtesie here and will not say the Church is the body of the Pope but they might as well confidently say this man is father to this childe and yet be afraid to say this childe is sonne to such a man Vse 2