but he knoweth to what ends he will imploy vs and looke as a wise gouernor in the family setteth one to this worke in this place a second to another in a diuerse place so doth the Lord in this world which is a peece of his houshold Vse 1 We must therfore hence be stirred vp to acknowledge the grace of God to vs and prouidence ouer vs If it reacheth to the haires of our head much more to so great a benefit as the allotting of our callings is Vse 2 Yea it must be a ground of contentation in euery state of life of setled perseuering in such callings in which we haue beene trained remembring that who so changeth his place vnaduisedly is like a Bird now from her neast who may be well weather-beaten before she returne Yet when God doth orderly leade vs to more free and comfortable conditions wee are rather to vse them 1 Cor. 7.21 Saints at Ephesus Doct. 5 From this that he calleth the members of this Church Saints Obserue that all the members of the visible Church are to be Saints A Saint is inwardly a Saint or by outward profession Now Saint Paul was not ignorant that there were bad fish as well as good Chaffe as well as Wheate in this visible Church neuerthelesse he doth well call them Saints Reason 1 First Because they were all by outward profession so yea and conformitie for ought wee know Reason 2 Secondly Because there were many true Saints Now the better part not the bigger giueth the denomination Wine and water is called wine Gold and Siluer Oare vnfined is called gold and siluer though yet much drosse be intermedled with it Look how a ciuil vertuous man doth not like to haue in his house vnciuill rake shames so the most holy God will not allow any in his family openly vnholy Like master like man at least in outward conformitie and looke as no man can thinke well to haue Swine in his house or Dogs and Swine come to bourd with the rest of his family So here open sinners who after their names giuen to Christ returne to their vomit they haue no allowance from God to be in his household When wee see it otherwise it is through sinfull neglect of due censures and such as haue the power of them shall answere it But here the Brownists must be answered who reason thus Euery true visible Church standeth of visible Saints Our Churches standeth not of visible Saints Ergo They are not true and by consequent to be seperated from The proposition hath a double sense First euery true Church hath in it some visible Saints thus it is true but then the second part of the reason is false ours haue in them no visible Saints The second sense is euery true visible Church standeth or hath in it onely visible Saints standeth intirely of these no others any way intermingled Now it one vnderstand this de iure viz. of what kind of persons the Church should stand it is true but if it be vnderstood of that which through iniquity of some men falleth out in the Church then it is false For the Church of Corinth was a true visible Church while the incestuous person remained vncast forth though he was of right to haue beene excommunicate And how absurd is it that one sinner by the negligence of some vncast forth should degrade a thousand from the dignity of a Church Vse 1 This Doctrine then that the members of the Church are to be Saints doth let vs see the fearefull estate of many amongst vs who like as they tell of Halifax Nuts which are all shels no kernels so these professe themselues Saints but their ignorance their idle courses their riots their blasphemies proclaime that there is nothing within which belongeth to a Saint Nay many will not sticke to professe they are none of the holy brother-hood to iest at such as indeauour to holinesse saying that young Saints proue old diuels It is a wonder that such hellith owâ—eâ— dare flye in the sunshine of so Christian a profession as is made amongst vs. Vse 2 This letteth vs see what we must endeauour to euen that we professe We hate in ciuil matters that any should take vpon him that he is not seene in we count it a grosse kinde of counterfeiting Let vs take heede of taking on vs to be members of Gods Church and Saints when we haue no care to know God and get our hearts cleansed from all the filthy sinfull corruptions that raigne in them The rather let vs doe it for our pride couetousnesse iniustice drunken sensualities they are double iniquities and make vs more abhominable then Turkes and heathens Whether is it more odious for a single Maide or maried Wife to liue in vncleannesse it is naught in both but most lewd in the latter she doth not onely defile her body but violate her faith which she hath giuen to man and that in sight of God Thus for vs who professe our selues Saints married to God for vs to liue in the lusts of our owne hearts doth exceede all Turkish and heathenish impiety They are loose and free as I may so say they haue not entred any couenant with the true God in Christ Vse 3 We see the vanitie of many who thinke they are not tyed so strictly as others because they make not so forward profession Warne them of an oath of wanton dissolutenesse they slip the collar with this that they are not of the precise brother-hood yea they allow themselues in that for which they will be on the top of another because they professe no such matter as the other doth but this is their grosse ignorance Aske them whether they will be members of the Church they answer yea If thou wilt be a member of Gods Church thou professest thy selfe a Saint and what profession I pray thee can be more glorious In Ephesus This was a mother Citie famous for Idolatry Coniuring as the Acts of the Apostles testifie so giuen to all riot that it banished Hermodor in no other consideration but that he was an honest sober man This people were so wicked that heathens themselues did deeme them from their mouth worthy to be strangled yet here God had his Church Doct. 6 Obserue then that in most wicked places God gathereth and maintaineth his people Thus when the world was so wicked that the patience of God would beare no longer the Lord had a Noah in it thus he had a Melchisedeck in Canaan a Lot in Sodome a Iob in Vz a Church in Pergamus where the Deuill had his throne where God hath his Church we say the Deuill hath his Chappell so on the contrary where the Deuill hath his Cathedrall there God hath his people Looke as in nature wee see a pleasant rose grow from amidst the thornes and a most beautifull Lillie spring out of slimy waterish places Looke as God in the darknesse of the night maketh beautifull lights arise so here
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
This is plaine that this his soueraignety is a consequent following on his ascension into heauen It is plaine likewise that he is so ascended into heauen that the heauens must containe him till he come to iudgement Acts 3. Looke as Kings are crowned in the chiefe Cities of their Kingdomes and keepe their residence in their Pallaces neere vnto them So it was decent that our Sauiour should be crowned in this heauenly Ierusalem and keepe his residence as it were in his heauenly mansion Vse 1 This should draw vp our hearts to heauen whither our Sauiour is entred where hee now sitteth in Maiesty Should wee haue some friend highly aduanced though in parts very remote from vs wee would long to see them and make a iourney to them Vse 2 This doth assure vs that all wee who are Christs shall in due time be brought to heauen where he is the head and members must not still be diuorced beside that hee prayed that where he is there we should be also Iohn 17 Vse 3 We see Vbiquity and all reall presence as reall is opposed to spirituall not to be an imaginary presence wee see it ouerthrowne For if hee fit in heauen at Gods right hand then to sit at Gods right hand is not to be made euery where present for hee could not be said to be made euery where in the heauens without a contradiction no more then to be made infinite within limited bounds of being I take it for granted that the heauens can signifie nothing but a place limited for the extent of it And it is against the Papists a sufficient reason Hee is ascended and sitteth in Heauen Ergo he is not heere according to the Angels reasoning Math. 28.6 He is not heere for hee is risen they did not know this new Philosophy that Christ might be risen from that place and yet be corporally present in it to Doct. Lastly marke the distinction of worlds Obserue There is a world to come in which Christ and those who are Christs shall reigne for euer This world waxeth old the fashion of it passeth it is called the present euill world but there is a world to come in which all things shall be restored which God hath made subiect to his Christ as the heyre of it Heb. 1.8 in which we shall be ioynt-heyres with him Abraham had a promise not onely of seede but that he should be heyre of this world a type wherof the land of Canaan was euen as the first Adam and all that came from him had a world this in which wee are prepared for them So the second Adam and all that are his haue a world also belonging vnto them Vse Let vs then comfort our selues in this though in this present euill world wee suffer many things there is a world which shall last for aye in which we shall reigne with Christ blessed for euer In this world to come shall all teares be wiped from our eyes and all our sinnes so be forgiuen that there shall be no step nor print appearing of them forgiuen not in regard of sentence only interloquutory but in regard of full declaration and execution to which that place in Mathew seemeth to haue respect He that blasphemeth against the spirit shall not be forgiuen neither in this world nor in the world to come Now followeth the speciall Soueraignty And hath giuen him a head ouer all to his Church which is his body the fulnesse of him who filleth all in all VERSE 22 For vnderstanding these words wee must note that the word head is vsed sometime for one who in any kinde is before and aboue other and in this large sense Christ is the head of Angels all men Man is the head of the Woman Christ of Man God of Christ 1 Cor. 11. He is the head of all principalities and powers But here it signifieth that Christ is so ouer his Church that hee is in a more neere and communicatiue sort conioyned with it as the head is with the body and members which are annexed and subiected to it A head ouer all This may be referred to the Church as making a comparison twixt Christs superiority ouer his Church and Angels in this sense God gaue Christ that hee should be a head principally and aboue all other things beside to his Church Thus Ch. 6. Aboue all put on the shield of Faith or it may be referred to him who is giuen our head in this sense God gaue him to be a head to vs who is ouer all things because the speciall soueraignty is noted in his being a head This word being taken in the strictest acceptation and because it affordeth matter of further consideration we will take the latter sense to his Church This word Church sometime noteth one congregation of men called forth of the world as the Church at Corinth Cenchraea sometime it is taken to signifie the multitude of them who are foreknown of God and appointed to saluation for all who are gathethered by Gods effectuall calling in heauen and earth and who are in their time to be made partakers of his holy and effectuall calling Thus Heb. 12.28 we finde it taken thus here for all the body which doth make full and perfect Christ mystically considered is here to be vnderstood Which is his body Not his naturall but mysticall body The fulnesse That is which maketh him full and compleate as he is a head for a head without a body is maimed though otherwise such is his perfection and fulnesse that hee filleth all in all The summe is Though God hath set Christ ouer euery creature yet hee hath giuen him that he should be ouer his Church as a head in a more neere and communicatiue power him I say hath hee giuen to be a head to the whole multitude of belieuers who is in dignity and power aboue euery creature Now as hee is a head to the â—niuersity of true belieuers so the vnited mu titude of them are as a body mysticall to him maâ—ing him full and compleat so farre forth as hee is a head him I say in whom dwelleth all fulnesse so that hee filleth all in all In the end of the 22. verse wee are to marke first that Christ is giuen to be a head to his Church secondly the quality of him giuen to be our head or of our head that is ouer all The Church is described from the mutuall respect which it standeth in to Christ as a head which is his â—ody Secondly from the effect of it to be gathered from those last words which is the fulnesse that is which maketh full him who filleth all in all Doct. The first thing to be obserued is that Christ is made as a head hauing a more neere anâ— communicatiue soueraignty ouer belieuers then ouer any other Looke as the King hath a more intimate and amiable superiority and regiment ouer his Queene then ouer any other subiect so it is heere in Christ our King whose
some men by some mens handling then others one man relishing one mans gifts more then anothers And it is not meete that the glory of Gods goodnesse and wisedome should be obscured which shineth in the variety of mens gifts especially seeing the depth of Scripture is such that though men had large hearts as the sand of the sea shore yet could they not empty out all things contained for though the maine principles be not many yet deductions and conclusions are infinite and vntill Christs second comming to iudgement there will neuer want new occasion of further search and wading into these deepes In all which respects this Exposition of this holy man deserues acceptance of the Church as fitted to the times as the wise Reader will discerne He went through the whole Epistle but left large notes of no Chapter but this which in some few places are not so full as could be wished for clearing some few obscurities yet those that tooke the care of setting them out thought it better to let them passe as they are then be ouer bould with another mans worke in making him speake what hee did not and take them as they be the greatest shall finde matter to exercise themselues in the meaner matter of sweete comfort and holy instruction all confesse that he hath brought some light to this excellent portion of Scripture He was a man fit for this taske a man of much communion with God and acquaintance with his owne heart obseruing the daily passages of his life exercised much with spirituall conflicts As Saint Paul in this Epistle neuer seemeth to satisfie himselfe in aduancing the glory of grace and the vilenesse of man in himselfe So this our Paul had large conceipts of these things a deepe insight into the mystery of Gods grace and mans corruption hee could therefore enter further into Pauls meaning hauing receiued a large measure of Pauls spirit He was one that sought no great matters in the world being taken vp with comforts and griefes vnto which the world is a stranger one that had not all his learning out of Bookes of a sharpe wit and cleare iudgement though his meditations were of a higher straine then ordinary yet he had a good dexteritie furthered by his loue to doe good in explaining darke points with lightsome similitudes His manner of handling questions in this Chapter is presse and Schoole-like by Arguments on both sides Conclusions and Answeres a course more sutable to this purpose then loose discourses In setting downe the obiect of Gods Predestination hee succeedes him in opinion whom hee succeeded in place in which point Diuines accord not who in all other points doe ioyntly agree against the troublers of the Churches peace in our neighbor Countries for some would haue man lye before God in predestinating him as in lapsed and miserable estate others would haue God in that first decree to consider man abstracted from such respects and to be considered of as a creature alterable and capable either of happinesse or misery and fit to be disposed of by God who is Lord of his owne to any supernaturall end yet both agree in this First that there was an eternall separation of men in Gods purpose Secondly that this first decree of seuering man to his ends is an act of soueraignty ouer his creature and altogether independant of any thing in the creature as a cause of it especially in comparatiue reprobation as why he reiected Iudas and not Peter sinne foreseene cannot be the cause because that was common to both and therefore could be no cause of seuering Thirdly all agree in this that damnation is an act of diuine iustice which supposeth demerit and therefore the execution of Gods decree is founded on sinne either of nature or life or both My meaning is not to make the cause mine by vnnecessary intermedling The worthinesse of the men on both sides is such that it should moue men to moderation in their censures either way Neither is this question of like consequence with others in this businesse but there is a wide difference betweene this difference and other differences And one cause of it is the difficulty of vnderstanding how God conceiues things which differs in the whole kinde from ours he conceiuing of things altogether and at once without discourse we one thing after another and by another Our comfort is that what we cannot see in the light of nature and grace we shall see in the light of glory in the Vniuersitie of heauen before which time that men should in all matters haue the same conceipt of things of this nature is rather to be wished for then to be hoped That learned Bishop now with God that vndertooke the defence of Mr Perkins hath left to the Church together with the benefit of his labours the sorrow for his death the fame of his worth an example likewise of moderation who though hee differed from Mr Perkins in this point yet shewed that he could both assent in lesser things and with due respect maintaine in greater matters If we would discerne of differences the Church would be troubled with fewer distempers I speak not as if way were to be giuen to Vâ—rstian lawlesse licentious liberty of prophesie that euery one so soone as he is bigge of some new conceipt should bring forth his abortiue monster for thus the pillars of Christian faith would soone be shaken and the Church of God which is a house of order would become a Babell a house of confusion The dolefull issues of which pretended liberty we see in Polonia Transiluania and in countries neerer hand We are much to blesse God for the Kings Maiesties firmenesse this way vnto whose open appearing in these matters and to the vigilancie of some in place we owe our freedome from that schisme that troubleth our neighbours But for diuersity of apprehensions of matters farre remote from the foundation these may stand with publike and personall peace I will keepe the Reader no longer from the Treatise the blessing of heauen goe with it that through the good done by it much thankesgiuing may be to God in the Church Amen R. SIBBS Grays Jnne The Doctrines gathered out of this Commentary vpon the first Chapter of the Ephesians Verse 1. Doct. 1 MInisters must inculcate to themselues and to those with whom they haue to deale that their calling is from God 2 The quality of the person that brings the matter of this Epistle to vs is that hee is an Ambassador of Christ 3 Wee must account it our greatest dignity that wee belong to Christ 4 It is the will of God that doth assigne to vs our seuerall callings 5 All the members of the visible Church are to be Saints 6 In the most wicked places God gathereth and maintaineth his people 7 It is faith in Christ alone with maketh men Saints Verse 2. Doct. 1 It is the duty of Christs Ministers to blesse the faithfull children of the Church
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