God shall infallably be brought to life Now the first part of the reason thus limited is false Such whom God saueth such he doth foresee them in his Decree of electing them to saluation for this taketh away all predestination of meanes seruing to bring the Elect to life and presupposeth falsly that God cannot choose any to life whom he doth not finde or foresee as actually fitted then when he doth choose them whereas he may choose though neuer so vnfit for the end if hauing chosen vs he can make vs fit for our vnfitnesse for the present to the end doth not make vs vnfit for Gods election as for example I may choose a pen to write which neuer so faulty for the present and vnfit to write with while I know I can mend it and make it fit for this purpose I answere thirdly Euen of the decree of Election this is true if rightly taken viz. Such whom God saueth in time such he elected to saluation such now when he was in electing them this is false Such he elected to wit becomming such through his election this is true The first presupposeth in Gods fore-knowledge an antecedency of faith before the act of electing The latter a concomitancie of faith in the person chosen to saluation and that by force of Gods electing For election doth choose men as well to meanes as to the end and these decrees though diuersly named and in our conceits different yet they are one thing in God Answered 3 To the third I answere That the first part is false for it presupposeth that whatsoeuer is a cause or an antecedent to life must be an antecedent going before election to life It is not necessary that all which is required to life should be required to election vnto life Say I haue twenty pounds a yeere which I may giue to any I shall choose and that my will is none shall haue my Land but he shall pay forty shillings a yeere to the vse of certaine poore whom I shall designe hauing many good friends I choose one amongst them all who shall haue my Land paying to such poore I name forty shillings a yeere In this example his paying forty shillings yeerely is a condition on which he hath the Land not any condition mouing me to choose him before others to haue my Land So God chooseth such to saluation vpon condition they beleeue this condition belongeth not to the action of God choosing but to the terminus to life to which wee are chosen Would they proue that God doth choose to life on faith they should reason thus Vpon what condition God offereth life vpon that he chooseth But on condition of our faith he offereth to choose vs with this eternall election Ergo. But we see the second part of this reason would be euidently false for in what Gospell is it written beleeue and thou shalt be elected Lastly I answere that we cannot gather the decree of God within himselfe by promise or threatning for then wee might truely gather that God had decreed the eternall death of all man-kinde but on sinning in the forbidden tree he did threaten ergo he did decree Arminius distinction of peremptory decree and not peremptory would not helpe any thing indeede this presupposeth that the signifying will of God may not any whit differ from his secret will which he keepeth within himselfe which is a most palpable false-hood Answered 4 Such who are bound to beleeue their saluation when the decree of God is not that they should be saued such are bound to beleeue a lye I deny the consequence for the truth of my faith dependeth not on a conformity with Gods secret will within himselfe but with that which he hath reuealed vnto me While I beleeue according to that he reuealeth I cannot beleeue a lye though the thing I beleeue agree not with that which God within himselfe hath purposed To illustrate the answere Abraham did verily beleeue that he was to offer vp his Sonne without any exception for he did sustaine his faith in thinking that God could raise him from the dead not thinking God would repeale his command yet Abraham beleeued not a lye because he beleeued according to that which was reuealed vnto him But then you will say God may bid vs beleeue this or that as if it were his will when hee knoweth it not to be his will within himselfe Doubtlesse he may to proue vs as he did Abraham whether wee will addresse our selues conscionably to obey him or carelesly out of wilfulnesse disobey his commandements As the goodnesse of the creature is not in doing what God within his secret will hath appointed so the truth of the creature standeth not alwaies in beleeuing what hee within himselfe hath determined To the second part I answere that God doth not binde any directly and immediately to beleeue saluation but in a certaine order in which they cannot but beleeue them truely for hee bindeth men first to beleeue on Christ vnto saluation and then being now in Christ to beleeue that he loued them gaue himselfe for them did elect them will saue them and none can truely beleeue on Christ to saluation but infallibly beleeueth all these other Answered 5 I deny that Gods loue to life and wrath executing death may not stand together to loue so as actually by his influence to execute life cannot stand with wrath executing death to kill and quicken actually God cannot at once but to loue to life so as to choose some persons to be brought to life through certaine meanes this standeth well with wrath to death for the present and God would neuer haue giuen nor called Christ to suffer death for vs now in sinne and death had he not thus loued vs. Looke as God may bodily inflict death on him whom he so farre loueth that he meaneth to giue him life by raising him from the dead by his almighty power so is it here He may yeelde him dead to his iustice whom he so loueth to life that hee will by meanes predestinated bring them from death to life Answered 6 The consequence of the first proposition is denied If he must haue some generall before hee choose particular persons Then he hath thus I will choose these if they beleeue it is inough that we conceiue some such generall as this I will choose whom I will choose We deny the assumption with the reason of it Let them tell we when God raised Lazarus or chose Lazarus whom he would raise from the dead such a blinde man whom he would restore to light such a piece of earth which he would make into the body of Adam what generall rules he did these by rules which presuppose that things or persons thus and thus qualified should be thus and thus vsed The reason is denyed For to measure God by our scantling is foolish to imagine as it were created generall verities in his vnderstanding like as it is in our selues is fitter
in the darkest places he will haue some men who shall shine as lights in the midst of a peruerse generation This God doth first in regard of himselfe that hee may display his mighty power and wisdome so much more clearely Thus in the creation to bring the creature out of nothing lights out of darkenesse did display the riches of his almighty power goodnes and wisdome In regard of the Saints that they may more clearely discerne his great grace to them who hath so separated and altered them from such with whom they formerly conuersed In regard of the wicked that by the example of these the world may be condemned in their vnbeleefe and vnrighteousnesse and all other darknesse which they chose rather then light as Noe is said to haue condemned the old world while he builded the Arke of the impenitency and carelesse vnbeleefe in which they lay without respect to Gods threatning Hebr. 11.7 Vse 1 The vse is first that we should not be discouraged if we liue amongst factious persons in wicked townes lewd families Being made by Gods grace new creatures we must rather wonder at his power wisedome grace vnto vs and no doubt but that he who hath kept his in the wickedest places will keepe vs also Secondly wee must thinke of our happinesse if wee did vse it aboue these they did dwell pell-mell heathen and Christian vnder one roofe whereas we liue with none but such for the most part as professe the Christian name Ergo in many regards our condition is farre easier Now hee commeth to explaine whom hee meaneth by Saints describing them from their Faith in Christ To the faithfull in Christ For these words are added first to point at the roote of sanctification which is Beliefe Secondly to distinguish Gods Church from the Synagogues of the Iewes who professed faith towards God but not in Christ Iesus Identicè formalitèr he doth fitly note out the Saints by their faith in Christ Iesus for whosoeuer is faithful is a Saint and whosoeuer is a Saint is faithfull though to be a Saint and to be faithfull are not properly and formally both one Doct. 7 Obserue then that he calleth those Saints whom here he describeth to be faithful ones in Christ that is faithfull â—nes who are through faith vnited with Christ so â—â—at hee dwelleth in them and they in him Terminum non obiectum for in Christ noteth rather the effect of their faith then the obiect Obserue then who are the true Saints viz. all who by faith are in Christ Iesus Fides non formalitèr sed effectiuè sanctificat Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè Saints and faithfull ones are caried as indifferent with the Apostle Col. 1.2 and elsewhere For though the formall effect of faith be not to sanctifie whence we are denominated Saints but to iustifie whence we are called righteous through forgiuenesse of sinne and adoption vnto life yet faith effectually produceth our sanctification whereupon wee haue the name of Saints Three things goe to this 1. The purifying of the heart 2. The profession outward of holinesse 3. Holy conuersation Now Acts 15.9 by faith our hearts are purified for as a counter-poyson comming in the poyson that is weaker is expelled and as the Sun rising the darkenesse of the night is expelled and vanisheth so Christ the sunne of righteousnesse by faith arising in our hearts the ignorance and lusts of ignorance are despersed flie before him Secondly faith begetteth profession of holines Hauing the same spirit of faith wee cannot but speake saith the Apostle and beleeuing with the heart confessing with the mouth goe together Thirdly holy conuersation springeth from faith If you haue learned Christ as the trueth is in him you haue so learned him as to put off the olde man and to put on the new Faith worketh by loue euen as a tree hath both his leafe and fruit And as if a tree should be changed from one kinde to another the leaues and fruit should likewise be changed as if a Peare tree should be made an Apple tree it would haue leaues and fruits agreeing to the change made in it so man by faith hauing his hart purified made a tree of righteousnesse hee hath his leaues and fruit leaues of profession fruit of action So againe man as a new tree set into and growing out of Christ beareth a new fruit hee conuerseth in holinesse and newnesse of life Thus you see how those that are faithful are also Saints because by faith their heart is purified their profession and conuersation are sanctified wherefore such beleeuers who are mockers of Saints who will not be accounted Saint-holy such who are not changed into new creatures walking in newnesse of life they may well feare that their beleefe is not true such as doth vnite them with Christ for whosoeuer is a true beleeuer is a Saint whosoeuer is by faith in Christ is a new creature We would be loath to take a slip or be deceiued with false commodities in a twelue pound matter Let vs be here no lesse diligent that wee take not an vngrounded fruitlesse presumption for a true faith which resteth on Gods word made knowne and is effectuall to the sanctifying of the beleeuer Vse 2 Secondly Hence wee see the vanity of the Papists in transferring and appropriating this name of Saints to those whom the Pope hath put in his Kalendar and to whom hee hath adiudged Diuine honors holidaies inuocation candles Churches c. these Saints were not heard of in Saint Pauls time A man may be in hell who hath all such things performed about him Saints are Triumphant or Militant Triumphant such who now walke by sight enioying the presence of God Angels Spirits of the righteous departed who haue now rested from al the labors of their militant condition Militant who walke by faith in holy profession and conuersation holding Christ their head by whose power apprehended by faith they are kept to saluation Vse 3 This may strengthen vs against temptations from our imperfections the Lord doth reckon of vs and hold vs as Saints he that by faith hath put on the Sunne of righteousnesse is more cleare and bright then if hee were arrayed with the beames of the Sunne Againe though we haue sinnes too many yet the better part giueth the name Corne fields we see haue many weedes yet we call them Corne-fields not fields of weedes so heere yea Grace though it seeme little ouer that sinne sheweth to be yet it will in time ouercome it as Carloe is much higher then the Barly yet the Barly getteth vp and killeth it The spirit that is in vs from Christ is stronger then the spirit of the world VERSE 2 Now the salutation followeth which standeth of an Apostolicall blessing which hee euer giueth the Churches In it two things are to be considered First the things wished Secondly the persons from whom
verse 15 Hauing thus laid down the benefit he commeth to mention the effect which the consideration of it wrought in him which reacheth to the end of this chapter wherein two things may be obserued 1. The occasion in this 15. verse 2. The fact which hath two parts 1. His thankesgiuing 2. His prayer Concerning the latter first we haue set downe that he prayed 2. What hee prayed in the end of the 16. verse and so downward In setting downe the occasion 1. Wee are to consider the Apostle his hearing of them 2. What hee heard of them which was first their Faith et downe with the obiect of it in the Lord Iesus secondly their Loue which is amplified from the obiect to Saints from the quantity and extention of it to all Saints The verse hath nothing difficult to be explaned Doct. 1 Obserue first from this that Paul getteth heeresay say how the matter of grace went amongst them that Ministers must labour to know how grace goeth forward in those with whom they are to deale This was the newes that Paul asked after his desire was to be certified of this before all other things Thus Epaphras told him of the Colossians estate thus hee learned out the famous faith of the Romanes thus hee learned by some of the house of Cloe the state of the Corinthians Naturall men wil inquire hearken after the health of their friends how they are in body and estate Thus this spirituall man he was stil learning how the soules of the Churches prospered It behoueth shepheards to know their flocke Naturall parents if they haue children at the vniuersity they will inquire how they goe on in learning and vertue Thus this Father of soules absent from them could doe no other but bee delighted to learne how they did grow toward God Vse Which thing may checke many Pastors nowadaies whose Epistles if one reade you shall finde nothing they listen after but newes like those Athenians Acts 17. newes fitter for men that follow the Exchange then for those who are Fathers in Churches Againe this doth shew how wide they are who thinke it curiosity in Ministers if they look into the manners more neerly of their people What need they busie themselues thrust their oare into other mens boats For a priuate person without any calling to be inquisitiue and to prie into others that I may know how to come ouer them cast something in their teeth if they a little displease me is great wickednesse but for a Minister to the end he may discharge his duety more fruitfully it is no other thing then God requireth for the good of people Some who would heare nothing but omnia bene would haue Ministers quiet men stop their eares with waxe neuer weare their eyes about them but when they haue a booke in their hand but alas they consider not that Ministers are shepheards watchmen ouer-seers c. and that this is the key which openeth them the way into all the parts of their duetie viz. the knowledge of their states to whom they are to speake Doct. 2 Secondly obserue about what the faith of these Ephesians was occupied euen about the Lord Iesus Christ We reade sometime the faith of Christ sometime the faith on Christ sometime faith in Christ as here they note much the same thing but that the first may be conceiued as propounding Christ the simple obiect of faith The second phrase noteth Christ the obiect together with our adhering to him The third noteth Christ the obiect our innering in him together with the word prounded as the way and meane by which we come beleeuingly to inhere in him for that distinction which some make following some of the auncient is not by Scripture warrantable which doth indifferently appropriate these two phrases to the Saints to beleeue in the Lord Iesus and to beleeue on him Christ is euery where made the thing which faith imbraceth to saluation So God loued the world that he gaue his Sonne whom he hath set forth a propitiatory sacrifice through faith on his bloud Through faith on him we hope to be saued as others not that Christ is the onely obiect about which faith is exercised but it is the principall of all others and the sole obiect about which it is occupied that it may obtaine righteousnesse and life euerlasting otherwise as faith is called iustifying faith not that to iustifie is the sole adaequate or full act of it but because to iustifie to life is the most eminent act of all others 〈◊〉 i◠is said to apprehend Christ not that Christ is the adaequate the full obiect of faith as colour is of sight but because it is the most eminent of all other In like sort Loue is called the loue of God not that the same loue wherewith wee loue God doth not loue men also the contrary whereof see 1 Iohn 4.12 but because God is the most excellent obiect about which it is conuersant Further to open this point 2. Things must be showed first what faith in Christ or on Christ is secondly why faith as it iustifieth and saueth is carried to Christ onely Faith on Christ is not onely to know and with the eye of the minde to see that God sent his Sonne that he was borne and suffered for mankinde but to rest or stay on Christ that we may finde mercy in him to the forgiuenesse of our sins to stay on him for faith is not onely a knowledge in the minde but a godly affection in the will which doth goe to embrace rest vpon Christ or the grace offred in Christ Ergo receiuing is made an effect of faith Iohn 1.12 and going to Christ hee that beleeueth hee that commeth to mee Iohn 6. and the nature of faith is described by words which signifie to roule our selues on God to leane on him as one would stay himselfe vpon a staffe for the word of promise not onely containing truth but offering some good thing vnto vs we cannot fully receiue it with vnderstanding but the will also must moue toward it Againe let me be distressed for a hundred pound or so if one promise me I shall haue it of him I doe not onely know and thinke and perswade my selfe he saith true but I trust to him rest on him and write as we say on that hee hath spoken Besides if there were no particular confidence in a Christians faith the reprobate might haue all that is in his beleefe Now though our faith beleeue many other things yet it iustifieth and reconcileth vs to God as it doth see and rest vpon Christ As a malefactor though his hand will receiue innumerable matters yet as it receiueth the Kings pardon onely it doth acquit him and restore him to liberty so it is with vs condemned ones as our faith receiueth Gods pardon in Christ it doth obtaine remission of sinne and set vs free from feare of damnation The matter obiected may easily be answered if these
receiue the Gospell yea after his Ascention the Church in Ierusalem did grow numbersome before the Gospell was carried to the Gentiles Now this is heere set downe as an honourable circumstance that they did belieue when yet the Gentiles were strangers from the Couenant When Subiects haue made a reuolt from their lawfull Prince those who shall first returne and receiue againe their lawfull King it is vnto their commendations Thus 2 Sam. 19.15 it was Iudah his praise to be first in fetching home Dauid their King so for vs who haue made defection from God and Christ it is our glory to be with the first in receiuing him our true Dauid and King Againe the first borne hath a priuiledge and so here it was a priuiledge of the Iew that he was the first begotten to the faith Vse 1 Let vs then acknowledge with honour this circumstance in others Haue they beene long in the faith before vs we must honour this antiquity The young rise vp before the auncient in nature so should it be with vs who are babes when we meet with them who are olde men in Christ See Rom. 16.6 Paul mentioning Andronicus and Iunius doth not omit this circumstance of honour that they were before him in Christ and so hee doth repute it the honor of another that he was the first fruits of Achaia 1 Cor. 16. Vse 2 This must moue those who are before others to walke worthy this dignity by adorning this their age in Christ with graces correspondent viz. experience wisedome weanednesse all kinde of mortification Should one of 50. haue no more wisedome nor stayednes then another at 15. yeare olde it were able to make their age despised Let vs looke to this many that were first prooue last euen as it is with these Iewes then before all now behinde all Doct. 2 Obserue secondly what is the end of all our benefits we attaine in Christ euen this that wee may set out his glorious grace and mercy towards vs for this is not brought in as the end of Gods predestination but of our obtaining an inheritance in Christ Our faith our redemption our glorification all is to the glory of Christ Euen as it is the glory of Kings to haue their subiects yeeld them homage and sweare them allegiance so this obedience of faith is a spiritual homage which the subiects of Christs kingdome doe yeeld vnto him Our redemption whether we looke at the thing it selfe wrought or the intention of him working it is to the prayse of his glory If Princes out of their clemency send and ransome some subiects the very deede is much to their glory so it is in this redemption of Christ Now the end why wee are bought with a price both soule and body is that in both we might glorifie him the inheritance giuen vs is to the praise of his glory yea all the glory that shall be put vpon vs in heauen shall be his glory Looke as the inheritances dignity riches glorious pompe of subiects is to the praise of the glorious bounty and power of those Kings to whom they liue subiect So here see 2 Thes 1. The end why wee receiue this inheritance of light is That wee might set forth his vertues who hath called vs into admirable light and that it might so shine forth before others that they might glorifie God and Christ Vse 1 Let vs then endeauâ—ur our selues to set forth the praise of him who doth giue vs all those spirituall benefits in which we partake Let our words let our workes let our whole man be at his command seruiceable to him The Church in the Canticles shee doth so praise the beauty of her spouse that she awaketh others We should so from our hearts set out the praise of our Christ that others might by our means be brought to inquire after him and aske Who is thy beloued Those who finde bounteous Lords on earth how will they tell of their affability liberality of euery circumstance wherein they doe them any grace and fauour How will they protest themselues deuoted to their seruice drinking healths vpon their knees to them how impatient of any thing which doth so much as in show tend to their disparagement What a shame is it that we should walke neither feeling our hearts affected nor yet opening our mouthes to praise him who hath redeemed vs and brought vs to the hope of an immortall incorruptible inheritance VERSE 13 Hauing in the end of the sixt verse shewed that all of vs come to receiue in Christ the grace shewed in time as well as that which was giuen vs before all worlds hee doth prooue it First from benefits giuen to the Iewes vnto this thirteenth verse Secondly from benefits bestowed on the Gentiles Now this matter is first handled simply to the end of this first Chapter Secondly is set downe comparatiuely illustrated from their former estate in misery Now in setting downe the benefit we must first marke the benefit it selfe which they are said to haue receiued Secondly the effect which this mercy shewed them had in Paul whom it moued to pray for them In the benefit these particulars are obserueable 1. In whom they receiued it in Christ 2. Who receiue it euen ye for this circumstance yee is set out as it were in text letters Yee who were before without God in the world who walked in the vanitie of your mindes 3. The order in which this benefit did befall them which is to be gathered from the precedencie of two other 1. Of hearing 2. Of beleeuing The hearing is amplified from the obiect which is propounded more indefinitely the word of truth expounded more distinctly the Gospell of saluation The second thing going before it is faith in whom also hauing beleeued 4. The last thing is their benefit which was their sealing in which we consider 1. Their sealing 2. The seale and sealer viz. the Spirit set downe more generally from his holinesse inherent to his person from this externall circumstance that he was the spirit fore-promised In the fourteenth verse he is described more particularly from that respect in which hee is to the Saints viz. an earnest c. The summe As we in Christ haue beene thus blessed so in him euen ye Gentiles sinners when ye had heard the word of truth the Gospell of your saluation in him I say euen yee when yee had not heard onely but also beleeued were sealed with the holy spirit which had beene before promised vnto life eternall To omit the first circumstance which hath met vs before and the second also which doth giue occasion to consider what impure persons the Lord doth choose to sanctifie wee will come to the third and fourth points propounded first handling the generall circumstances of them secondly touching those things which may by the way be pointed at in them Doct. 1 You when you had heard were sealed with the spirit Obs How God by hearing his word doth bring vs to
is testified to be a word of truth after an eminent manner for three causes First it is occupied about Christ who is the truth and substance of all the shadowes legall which now are vanished Secondly the truth of this word is further confirmed to vs then the truth of any other by word by oath by the testimony of the great Apostle Christ Iesus by a iewry of solemne witnesses chosen for this purpose by a multitude of miracles Thirdly this property is the rather annexed to this Doctrine of the Gospell that thus our vnbeliefe might be holpen for our minde is corrupted with errour prone to any vnbeleefe but hard to beleeue these points so high aboue the naturall reach and apprehension of it Now as a Physitian doth say of his medicine that it is excellent not that it needeth commendations but that he may induce his Patient the better to take it So God and his Embassadours doe testifie of these things that they are true that wee might thus be brought to yeelde them beleefe But it may be obiected that word which biddeth many reprobates beleeue the forgiuenesse of their sinnes and life euerlasting that is not a word of truth but the Gospell doth so The reason of the former proposition is because that which biddeth me beleeue a lie cannot be true but to bid a reprobate beleeue his sins are forgiuen is to bid him beleeue a lye The summe put together commeth to this That word which biddeth a man perswade himselfe of that which is vntrue that is a lying word To beleeue that my sinnes are now pardoned me and that I am saued this is not the first act of faith but followeth them when now a man doth see himselfe to be iustified in Christ First I say this may be denied vnlesse I bid him perswade himselfe so with a minde of deceiuing him Abraham by Gods command was bound to perswade himselfe that Isaac was to dye vnder his owne hand yet was not that a lying word by which God spake to him because the intent of it was butto proue him Some say he was bound to thinke so vnlesse God should countermand and reuerse his former command Ans Abraham did absolutely beleeue it and Ergo did not comfort himselfe by thinking God might call backe his former precept but by considering that God could raise him from the dead Much more may God bid the reprobate belieue this or that while hee doth it but to euince their contumacy and doth see well how farre they are from belieuing any such matter Secondly I answere that the second part of the first reason is not true God doth bid them belieue on Christ to forgiuenes of fin he doth not bid any reprobate directly belieue that his sin is forgiuen Vse O then let vs take heed that we do not giue God the lye in al these things which he promiseth to vs Euery man will blesse himselfe from this iniquity from charging God with falshood in word yet no man is afraid to doe that with his deede which he trembleth to pronounce with his lips as wee may deny God not by word onely but by worke so wee may make him a lyer not onely by charging falshood on him by word of mouth but by our deed going away and not heeding all the grace he offereth vs in Christ He that beleeueth not maketh God a lyar 1 Ioh. 5.10 Should one promise me an hundred pound doing this or that though I should not tell him hee did but gull mee with words yet should I goe my way neuer heeding what had beene promised neuer endeauouring performance of the condition on which I might claime the benefit offered by doing this I should shew plainly that I did not take for truth that I heard spoken so it is betweene God promising to vs on belieuing and repenting and our turning our backes on him without endeauouring after these things Vse 2 This must strengthen our faith toward the promises of God O they are purer then siluer seauen times fined Should an honest man in telling vs any thing when he came to this or that which hee saw vs not easie to belieue should he intersert but this protestation that what he would tell vs he knew it most true we would the easlier receiue it and giue credit to it how much more when God doth condescend so farre to our infirmity as not onely to tell vs these things but to testifie to vs that they are truth it selfe Secondly it might be noted here that the Gospell is such a doctrine as worketh saluation Gods power to saluation it may well be called a good spell or word for it bringeth vs the tidings of all our good First it bringeth immortality and life to light Secondly it offereth vs the grace of forgiuenesse and life euerlasting Thirdly It is Gods instrument whereby hee worketh faith receiuing these things Fourthly it is the word of Grace which must build vs vp and bring vs to that blessed inheritance Acts 20.32 But I hasten to the things remaining in this verse Doct. 3 The 3d. general doctrine is that it is not enough to heare but we must belieue before we can be partaker of the good spirit of Christ Gal. 3 14. By faith we receiue the spirit of promise The Gentiles hauing heard and belieued God did giue them his spirit Acts 15.7.8 Hee that belieueth riuers of water shall flow from him which is spoken of that spirit which they receiue who belieue on Christ Iohn 7.28 This fore-promised spirit is first in the fulnes of it receiued by Christ our head Acts 2.33 and from Christ it commeth to vs for from his fulnesse wee receiue Grace for Grace Now looke as a member cannot receiue those spirits from the head which cause sense and motion in the body but they must be vnited with the head so it is heere wee cannot haue this spirit from Christ our head but wee must by this sinew or nerue of faith be vnited to him But how can we receiue the spirit by faith when we cannot belieue before we haue the spirit Some thinke that wee haue first actuall grace that is that the spirit as an ayde without vs doth make vs actually belieue that so the spirit afterward by habit of faith and all other sanctifying graces may come to dwell in vs. Now they would answere that though wee cannot belieue without the outward aide of the spirit yet we might belieue without the spirit by any supernaturall habit dwelling in vs but this is the error of the schoole for wee are said to haue a spirit of faith before we can bring forth the act of faith 2 Cor. 4. hauing the sefe-same spirit of Faith wee speake Againe no externe helpe can make vs bring foorth good fruit till it make vs first good trees and a blinde man may be â—ifted vp to see without a faculty of seeing as well as an vnbeleeuing man lifted vp to an act of Faith without a faculty
my iudgement briefly concerning it viz. Whether wee may in ordinary course be infallibly perswaded touching our saluation The truth is Christians may come to it That which is sufficient y confirmed on Gods part to Christians and that whose confirmation may be sufficiently receiued on Christians part concerning that they may infallibly be assured but God hath sufficiently confirmed it as is plaine by his Word seales oath pledge c. and what God offereth or confirmeth so we by faith may receiue it for faith doth inable vs suffi iently to belieue that God reuealeth to vs Now his wil to saue vs by all the former is particularly reuealed as wee shall show further hereafter That which maketh vs vnable to haue sound ioy hearty thankefulnesse courage to proceed in a godly course that is contrary to the truth But to take away this certaine perswasion of our inheritance doth this How can I ioy in a thing which I know not whether I shall haue it or no I meane with sound and full reioycing How can I be thankefull for that which I know not whether euer I shall get it or no How can a man haue heart to proceed while he cannot know whether he is in a course right or wrong and cannot tell whether all hee doth will come to any thing yea or no To explane the truth more fully I wil open these foure points 1. What this certainety is 2. On what grounds it riseth 3. In what state the faithfull attaine it 4. That the sence of it may alter euen in those who haue attained it 1. This certainty is no other thing then the testimony of a renewed conscience which doth witnesse through the spirit that wee are in state of grace and that we shall be brought by God to life euerlasting I call it a testimony of the conscience for the conscience doth not onely show vs what we are to doe what state we should seeke to get into but it doth witnes giue iudgement about that we haue done and the state we stand in be it good or euill The conscience accuseth of sinne and witnesseth to a man that hee is in the state of damnation it doth witnesse to a man that hee is in state subiect to Gods temporary displeasure and so likewise that a man is in such state as that God will shew him fauour for the present and bring him to see his promised saluation That it is a testimony of our spirit that is our conscience renewed it is plaine Rom. 8.16 That our spirit doth witnesse it through the spirit witnessing our state vnto it is plaine in that place also The spirit of God doth witnesse with our spirit and Rom 9.2 My conscience beareth me record through the spirit for the conscience doth but speake it as an eccho that it testifieth to vs both our present estate of Grace and our inheritance with Christ it is euident there also Nay when the conscience through the ministry of the Law doth testifie to a man his state in sinne and vnder the curse it is through the spirit of bondage that it doth so testifie this being the office of Gods spirit to teach vs to know the things bestowed on vs 1 Cor. 2.12 to worke in vs not faith onely but spirituall discerning of those things which are wrought in vs and looke toward vs belieuing The conscience doth testifie this partly through faith belieuing it partly through discerning the faith loue obedience which are by Gods spirit brought forth in vs 1 Iohn 4. â—6 Wee haue knowne and beleeued the loue the Father beareth vs. I know whom I haue trusted and that hee is able to keepe my saluation committed to him vnto that day 2. Tim. 1.9 Faith may receiue what the Word doth testifie but there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day Ioh 6. â—0 that there is no condemnation to me being in Christ that he who hath begun his good worke is faithfull is constant and will finish it also that Christ is made of God not onely an author but a finisher of my faith not only a iustifier of me but a perfect redeemer that I being iustified and called shall also be glorified Neyther could Iohn with the faithfull belieue Gods loue toward them in particular if some word did not show it Neyther will the Papists say that all of them were priuiledged with singular reuelation For though no word expresly say thou Thomas belieuing shalt be saued yet that word which saith euery one belieuing shall be raised vp that word saith I beleeuing shall be raised vp Otherwise wee might aske what word saith thou Thomas shall not kill steale c. if the generall did not sufficiently containe euery particular person But it will be said How doe you know that you truly belieue To which I answer comming to that second ground by a gift of distinction or vnderstanding wee know these things wrought in vs by God and by discerning these things wee are assured touching that full saluation promised to vs. First that wee may know them then that these knowne doe further assure vs Paul did know on whom hee had belieued How could we say euery one we belieue if we might not know it Can we speak that truly wherof we can haue no certainty Thirdly when I see one or trust to any promising me this or that I know I see him and trust to him rest on him for that he hath promised Shall I by faith see Christ the Sonne and rest on him and yet know no such thing Wee may know wee haue some kinde of faith but not that wee haue the true liuely faith Ans S. Paul bids vs to try and proue our selues whether wee haue not that faith by which Christ dwelleth in our hearts which is the faith of such as are accepted with God 2 Cor. 13.5.6 Now to bid mee make search and examination for that which cannot be found out were ridiculous Our loue to God and our brethren by which we know our selues translated from death to life wee may know also St. Iohn maketh it a signe of our being translated Ergo it may be knowne Signes manifesting other things must themselues be more manifest Secondly hee that may know hee hath true faith may know a priori that hee hath loue also for loue is in true faith as the fruit in the root from which it springeth We loue God when now wee haue found that hee loueth vs first Now by faith we perceiue God to beare vs loue be reconciled for God doth offer his loue to mee belieuing Againe if I loue men I know my loue to them yea and in what degree I beare them loue Shal I loue God to the denying of my earthly profit yea my life often and not be able to know that I loue him Were this true when Christ asked Peter Louest thou