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
note that we may name the Spirit before the Sonne and so by proportion the Sonne before the Father see Reu. 1. For as that precedencie seemeth deriued from priority of order inequality of office which is found amongst the persons by voluntary agreement so this latter naming of them seemeth to be grounded in the equality of their natures Vse Let vs then hence learne whether to flye that our soules may be setled in true Peace such as the world cannot take from vs Come and seeke to him who if he quiet nothing can disturbe thee Many men when they are disquieted in minde or body thy flye to such meanes as may still those paines which they feele smart vpon them and when they haue with Cains city building and Sâ—uls musicke with company good-cheare musicke imployments tables cards c. quieted the melancholike spirit then they thinke their peace is well restored God setteth these things vpon vs to arest vs as it were we seeke to still them neuer looking to God that he would through his Christ be reconciled to vs Now what is this but extreame folly If a Creditor should set a Sergeant vpon our backes were it wisedome in the debtor to compound with him and corrupt him and to thinke all safe while the Sergeant winketh at him Euery body would account this folly for he is neuer a whit the more out of danger till the Creditor be agreed with Thus it is likewise in seeking our Peace by stilling our euils not by quieting Gods anger which is iustly kindled against vs. Thus much of the Praeface verse 3 THe matter of the Epistle followeth partly respecting Doctrine partl Exhortation Doctrine to the beginning of the fourth Chapter Exhortation to the 21. Verse of the sixt Chapter In the Doctrinall part two things chiefely are to be marked First hee propoundeth Doctrine concerning the benefits wherewith we are blessed in Christ which is done more indefinitely in the first Chapter applyed from comparison of their former estates in the second Secondly the scandall which his Crosse might cause and the impediment which it might put to the fruitfull receiuing of these things is preuented Chap. 3. In the more absolute handling of these benefits we must marke that first in this third verse they are summarily propounded then more particularly from their seueral kinds expounded Now in this 3. verse the Apostle doth not barely propound them but breaketh out into thanksgiuing before he maketh mention of them Three things being to be obserued in this Verse 1. His praise Blessed 2. The person praised that God and Father of our Lord. 3. The arguments which are two First which God is to Christ our Lord for this is vsuall with the Apostle that when he describeth God in petition or thankesgiuing that the description containeth matter of strengthning faith and whetting desire in the one and motiues of praise in the other The God of peace sanctifie you throughout 1 Thes 5. Blessed be God the Father of our Lord Iesus the God of all mercies and consolations 2 Cor. 1.3 The second Argument is from that God hath done by vs in Christ in those words Who hath blessed vs with all spirituall blessings in heauenly things in Christ Now before we come to the more particular consideration of these words some things are to be opened for the clearing of them First What is meant by our blessing God Answ Blessing is sometime operatiue working effecting the happinesse of him that is blessed Thus God blesseth vs Sometime it is declaratiue confessing and extolling the blessed estate of those whom we blesse Thus we blesse God we acknowledge him blessed praise and extoll him Psal 145. ve 1.2.21 where blessing and praising are made aequiualent Secondly it is to be marked that these words God euen the father containe a description of God from two relations vnto Christ one from this that he is the God by couenant of Christ The other from this that he is the father according to that Ioh. 20.17 I goe to my father and your father to my God and your God for this the words beare better then that first God indefinitely then limited to the person of the father should be conceiued in this sense blessed be God to wit God the father of our Lord for the article should rather be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth redound The last thing to be marked is that the word heauenly which may signifie things or places is fitliest taken to note the place where our spirituall blessings were giuen vs for spirituall blessing noteth not the action of God blessing but the effects proceeding from it to this sense who hath blessed with spirituall things for the Apostle construeth all spirituall blessings by predestination vocation Now to say Who hath blessed vs with spirituall things in heauenly things is absurdly superfluous Againe this word is in two other places of this Epistle vsed to note the circumstance of place and therefore is here in that sense to be construed without more vrgent reason to the contrary The summe is Praised be the God of our Sauiour praised be the God of our Lord Christ Iesus who hath blessed vs that is by his blessing made vs partakers of all spirituall benefits such as take their beginning from heauen are kept in heauen shall all haue their accomplishment in heauen and all this in Christ who is the roote and second Adam whence euery benefit supernaturall springeth and is deriued into vs. Doct. 1 To come then first to the action of Praise Obserue thence in generall that a good heart must be ready on consideration of Gods benefits to breake forth into praises The Apostle cannot speake or thinke of them but that his heart and mouth glorifie God the manifold doxologues in Pauls Epistles may giue sufficient argument of this truth Nay we see how Dauid a man after Gods heart was so affected that he did not onely stirre vp himselfe his soule spirit all within him but all the creatures euery thing that had breath from the highest Angell to the lowest creature This grace being like fire which once kindled catcheth hold of all that is neare it For our better vnderstanding this duetie I will open two things 1. What must concurre in this practise 2. How we may keepe our hearts in a good disposition to this duety To the praising God three things are required 1. That our spirit doe acknowledge his goodnesse in any kinde shewed vs Hence it is that the Saints call on their hearts soules spirits in this businesse God is a spirit and hateth euery seruice from which the spirit is estranged As no musicke is gracefull vnlesse the instrument be first tuned no more is any voice of praise acceptable vnlesse the heart be first ordered 2. There must be a declaring before men of that kindenesse and loue the Lord hath shewed vs Come I will tell you what God hath done for
to God ward is taken out of it as it is in the hanging due to a murtherer who heard before time of execution is conuerted and Baptized in which case if the abiding of the punishment doe not let but forgiuenesse may be full and free why should the remaining of punishment argue in the other a partiall remission onely Vse 2 Secondly this doth let vs see what thankfulnes we owe to God Should one forgiue vs some great debt or should one passe by some prouocations at our hands full of indignity as Dauid did at Shemeis sometimes how would we tell of their loue and set it forth But what indignities haue we offered our God what debt stand wee in to him the greatest debt of a thousand talents O then we should loue much be much thankfull The want of this maketh God sometime hide the sense of forgiuenesse from vs euen as when plenty maketh â—s blessings no dainties he doth take them from vs that wee may seeke after them and learne to enioy them with greater thankefulnesse Thirdly let vs like children imitate him forgiueing each the other as he for Christ his sake hath forgiuen vs. But of this hereafter Now he commeth to the second benefit which seemeth heere annexed not so much to begin a second branch of his enumeration as to make vs conceiue aright of the order in which wee come to receiue remission from grace viz. to preuent vs that wee may not thinke that in the first place forgiuenes is bestowed because that was first named but that we receiue pardon from grace when now that rich grace of God abounded toward vs in giuing vs wisedome and vnderstanding Thus I conceiue the coherence Now the points which are to be marked in this matter are these First the abundant Grace of God the principall cause of it Secondly the Persons to vs who haue found in him remission of sinne Thirdly the benefits in which this rich grace had formerly abounded in Wisedome and vnderstanding and these are in the 8. verse Fourthly the manner of working these benefits viz. the reuelation of the mystery of his will which is amplified partly from the efficient cause thereof Gods free pleasure and this is ver 9. partly from the ends vers 10. verse 8 To returne vnto the eight verse Before we can consider the doctrines it is fit to open the true meaning of it Our bookes read by which grace he abounded towards vs in wisedome As if this were the sense by which Grace hee did abundantly giue vs all wisedome but this is not the meaning For aboundance is not to be adioyned to the grace bestowed but to Gods Grace bestowing The Scripture placeth Wisedome not in knowing onely but in doing Let him who is wise shew it in conuersation him that heareth my words and doth them I liken him to a wise builder the aboundant measure of the gifts is sufficiently shewed by the note of quantity all wisedome and the phrase doth not signifie by which but in or with which for heere is no particle to intimate any such thing The second case noting the matter subiect wherein God is heere said to haue abounded the truth is as when we say such an one is aboundant to me in his loue our meaning is the loue of such a one was aboundant toward mee so when he saith God hath abounded towards vs in Grace or with Grace his meaning is the Grace of God had beene abundant toward vs towards vs who haue in him remission of sinnes In wisedome and vnderstanding These must further be opened Wisedome is put sometime generally thus S. Iames chap. 3. vseth it for a gift of the minde giuen vs from aboue which teacheth vs to know and inclineth vs to do that which is good and seruing to some good purpose It is taken more strictly and then sometime it signifieth the doctrine of wisedome the doctrine of Christ crucified sometime the Grace by which we know and belieue on Christ to saluation euen as faith is put sometime for the Doctrine of faith sometime for the grace and exercise of it as now it actually belieueth 1 Cor. 2. The Doctrine of Christ crucified it is called the wisedome of God predestinated to our glory so in the first it is called the wisedome of God now if the doctrin of knowing belieuing on Christ be wisdome needs must the Grace by which we know and rest on him be wisdome making wise to saluation this I take to be principally intended if not soly Vnderstanding is light supernatural of the minde whereby it conceiueth the meaning of God in his word and workes and pierceth into the nature of the things of God of things spirituall As wisedome is opposed to foolishnes so vnderstanding to dulnes and to the superficiall ouerture or childish shallownes of knowledge Be not children in vnderstanding but in maliciousnesse The old which boasted themselues of knowlege in the Law because they did abide in the Letter and not go to the inward meaning of it the Apostle saith they did not vnderstand the things they did speake of Israell knew what God had done yet not perceiuing the end to which his great workes tended so as to follow and to cleaue to it they are said not to haue an vnderstanding heart Knowledge is a gift of the minde which perceiueth the truth and falshood which is in things it is opposed to ignorance These two former words answere to Chockmah and Binah or Tebunah which in the Hebrew are of like importance for that note of quantity all wisdom it doth signifie a rich mesure in these things not absolute perfection Who enriched you with all speech all knowledge 1 Cor. 1. The summe briefly Wee haue found redemption in Christ through his rich grace which he had aboundantly shewed vs in as much as he hath giuen vs wisedome whereby wee know and rest on Christs saluation and vnderstanding which maketh vs see into the things of God yea both of them in plentifull measure Doct. 1 In which words marke 3. things 1. That God giueth pardon of sins to none to whom he hath not first giuen wisedome and vnderstanding Hee doth quit none from sinne in Christ whom he hath not taught to know belieue on his Christ 1 Cor. 1.31 God doth make Christ an author of righteousnes to none to whom he is not first wisedome that is who do not first receiue the gift of wisdome from Christ Acts 26. Paul is sent to bring men from darkenesse to light that so being brought to be light that is to haue wisedome and vnderstanding they may receiue remission of sinnes and inheritance with Saints Wee must learne from the Father that is wee must be made to vnderstand before wee can come to Christ My seruant by his knowledge shall bring many to remission of sinne shall iustifie many Looke as it was in the Type of Christ none were healed by that brazen serpent who did not first behold it so heere
they are desired God the Father and the Sonne Doct. 1 Obserue first in Generall that it is the duty of a Minister of Christ to blesse the faithfull children of the Church as in the name of God This for the substance of it was not proper to the Apostle no more then to be a spiritual Father was appropriated to them much lesse doth it belong to the Pope as the times of superstition imagined but to euery faithfull Minister who is a shepheard and instructer and so in the place of a spirituall Father Numb 6. Aaron and his sonnes shall blesse the people in my name As God hath giuen a power to the naturall parent to conueigh good things to their children Honor thy Father that thy dayes may be long or that they may prolong thy daies by their blessing deseruedly comming vpon thee so God hath giuen spirituall fathers a power of blessing yea and of anathematizing or cursing the children of the Church who so deserue and that effectually So that Paul maketh good what they doe in this kind This good Annah found 1 Sam. 1.17 when she had meekely answered so harsh and false a suspition The God of Israell grant thy request saith Elie and shee glad of the fauour shee had found in his sight went away and it was presently granted For more distinct conceiuing of the matter I wil briefly shew 1. what this blessing is 2. on what it is grounded It is a ministeriall act which doth apply Gods blessing to the well deseruing children of the Church and entreth them into the assured possession through faith of Gods blessing toward them which doth apply I say for it differeth thus from a Prayer a Prayer seeketh to obtaine the things for vs this doth in Gods name apply and assure our faith that the blessing of God is vpon vs and shall gratiously follow vs When the Minister intreateth forgiuenesse of sinne it is one thing when againe hee doth assure a repentant heart that God hath done away his sinne this is another thing in the one hee seeketh to obtaine this benefit for the partie in the other hee doth assure the party that it is now applied in him The grounds are two 1. The spirit of discerning I meane ordinary not miraculous which maketh them by fruits see who are such members of the Church whom God doth promise to blesse The second is the authority which God hath put vpon them Ordinary Publike Priuate who will haue them to be his mouth and instrument whereby he will both assertaine his children of their blessednes from him Priuate is but a wish or prayer as likewise execute it in them Now from these two that I discerne a childe of the Church to whom blessing pertaineth know my selfe to be his mouth to signifie it and instrument with whom hee will concurre to produce it from these two it is that this act of blessing springeth be it a blessing in generall giuen or singularly applyed And hence you may see a difference betwixt our blessing and the Patriarchs propheticall blessing for their blessings were grounded vpon a Reuelation in them made of things which should befall their posterity Vse 1 The Vse of this is to rebuke the foolish custome of running forth before the Ministers of God haue giuen their blessing What a miscreant would he be held that would not suffer his Father to blesse him so farre were he from seeking it at his hand It were not allowable behauiour if the Church were about to curse them and make them as vtter execrations Vse 2 Secondly This letteth vs see that we must not lightly let passe the blessing of the Minister but strengthen our faith by it and be glad that it commeth vpon vs. Doth not euery vertuous childe reioyce and know themselues the better that the blessings of their Fathers and Mothers haue beene heartily giuen them so shouldst thou further thy selfe in the faithfull perswasion of all good toward thee that the blessings of such who are the spirituall fathers haue come vpon thy head In times of superstition euery hedge-Priests blessing was highly esteemed if he had giuen his benediction in Nomine Patris Filij Spiritu sancti how well they thought themselues but as euery where else that which they superstitiously and idolatrously often magnified that the Atheisme of our time vtterly neglecteth Thus in Generall now in particular Doct. First note that he wisheth them Grace whom he had called Saints and beleeuers in Christ Whence obserue that the holiest iustified persons haue need of Grace The Papists will grant it meere grace in comparison that our sinnes are forgiuen and that we haue the spirit of Grace giuen vs but after this they say we haue to deale with Iustice from which we must expect eternall life A miserable Doctrine Grace is in the beginning Grace is in the middle Grace is in the ending A Christian man may be considered in three distances of time 1. In the time of his conuersion 2. In the time betwixt his beleeuing and receiuing the end of his Faith 3. in the time when God will giue him the Crowne of glory life eternall Now for the first all grant that we enter by faith into Grace but for our after-time that we stand not vnder Iustice but Grace it is manifest Rom. 5.2 in which Grace also we stand At the day of iudgment that we haue to deale with mercy not with iustice it is manifest 2 Tim. 1.18 where the Apostle prayeth that the Lord would shew Onesyphorus a most godly man mercy in the day of iudgement and life it selfe the very thing we come to Now the guifts of Gods spirit wherby we come to it is called grace Rom. 6. the end life eternal not a stipend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace thus it is one way cleared Againe in what should grace manifest it selfe but in these three things First in forgiuing sinne Secondly in attaining life Thirdly in continuing in the present grace Now when we are conuerted we haue neede of forgiuenesse of sinne otherwise what neede we to pray Lord forgiue vs our trespasses Beside euery Saint findeth himselfe sold vnder sinne and that as an euill within the will of him which cannot therefore increase his merit but maketh him more guilty for heauen we haue no neede of grace for according to the Law continue in all perfectly to doe them and liue none conscious of sinne can hope to liue this way Now for perseuering in state of grace we haue neede of grace for this we cannot deserue but as Gods gracious pleasure made him to come vnto vs so it maketh him abide with vs to accomplish his good worke which should hee not all would come to nothing in vs For as the soule entring into the body giueth it life sense and motion which presently cease in the body if the soule be departed So here God the soule of our soules returning to them doth produce by
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 life of labour which endeth in death Eccles the other of rest after this life ended Blessed are they that dye in the Lord they rest from their labour In like manner two Places belonging to all faithfull Souldiers The one is earth in which they are for time of their warfare The other is heauen where they rest receiuing the crowne which belongeth to them Euen as those material stones were either hewing and polishing in the mountaine or transported and laid in the Temple so it is with vs either we are squaring and fitting here or else we are by glorious coniunction laid on Christ the corner Stone in the heauens But some who will grant that when Paul did write these words which was many yeares after Christs Ascention that then all were in heauen but they will not yeelde that soules were there from the beginning but onely sithence Christ his entring thither For answere I say that the contrary doth seeme cleare to me for they were taken to glory and saued as we now such as are taken to glory are taken to heauen for the Scripture knoweth no place in which God doth ordinarily display his glory but in heauen Againe they were receiued into euerlasting tabernacles Luk. 16. Now if the godly at the instant departed were bestowed in any place but heauen they then did goe to mansions which they were to leaue within a yeare or two euen then when Christ was to ascend they whose Pilgrimage and soiourning ceased with this life they could not but be in their Countrey at home after this life Heauen is the Countrey of Saints O our Father which art in heauen Vbi Pater ibi Patria Those who walked as strangers here in earth because they looked for a heauenly Ierusalem a Citie whose maker was God they leauing this earth were translated thither neither was there any thing to hinder it Not their sinnes for they which could not hinder them from sanctification fitting them for heauen could not hinder them from heauen Not want of faith who now hath that faith which Abraham and many of them had No want of efficacie in Christ he was yesterday to day and for euer his death was effectuall to cause them to finde pardon of sin and the spirit of sanctification Not any priuiledge of Christ for not simply to ascend into heauen in soule was Christs prerogatiue but to ascend soule and body as heire of all things and the author of saluation to all that obey him Finally the translating of Enoch Moses and Elias seeme to figure out no other thing wherefore though Dauid be said not to haue ascended into heauen Act. 2. it is spoken in respect onely that he was not raised in body and gone into heauen body and soule as the heire of all things and person who was to sit at Gods right hand and though Heb. 9. the way into heauen be said not to haue beene opened and then to be new the meaning is not that none went this way but onely to show that the way was not really entred by the true high Priest after the order of Melchisedech as the repealing of Sacrifices did show that yet remission of sinnes was not obtained that is really receiued of our surety vpon performance of that satisfaction vndertaken not that beleeuers found not pardon of their sinnes vnder the former testament Againe it is one thing for a way not to haue beene traced at all another not to haue beene fully manifested the latter was not vnder the old Testament To conclude though it be said they receiued not the promises say in their reall exhibition and that they were not perfected without vs the meaning of which is not that they were not taken to heauen no more then to deny that they had not forgiuenesse or the same spirit we haue but to teach that they had not before Christ that perfect state in heauen which now we and they are presently possessed of For they did expect in heauen their redeemer on whom they had beleeued for forgiuenesse of sinne and life Euen as soules now expect the resurrection of the body the second appearance of Christ to iudgement in regard of which things they are not perfected Now hence followed a want of much light and ioy which on the sight of Christ God man entring the heauens did redound vnto them as wee in heauen now haue not the fulnesse of ioy which then wee shall haue when we see the accomplishment of the things wee expect While the Fathers doe set out this imperfection of their estate the Papists haue fancied their Lymbus which neuer entred into their hearts The vse of this doctrine is first to confute such Academicall doubting spirits who will not say where they were I meane the soules of the fathers before Christs ascension Certainely vnlesse wee will be as fruitfull in multiplying Heauens as the Papist is in his Hells wee must graunt them receiued into one onely receptacle of blessed perfected spirits Againe it sheweth the vanity of the Popish Lymbus and Purgatorie they are well seene in Hell who can tell you all the stories and chambers of it so exactly the truth is they are Marcionites in this point who did hold that the fathers had refreshing and ease from paine but not saluation and the reward of them was not in heauen Vse 2 Secondly we see to our comforts whether wee shall be taken when this life is ended this Tabernacle dissolued wee shall haue another not made with hands in the heauen Aske saith God to Christ I will giue thee the Nations for thine inheritance What did Christ aske Ioh. 17. Father where I am there let these be that they may see the glory thou hast giuen me The Theefe went from the crosse to heauen to Christs Kingdome which was a short one if it were in Lymbus which was to be broken vp within a few houres space This should make vs desire to be dissolued seeing wee shall presently be with Christ in heauen Should wee haue waited for admittance into heauen as long as for the resurrection of our bodies there were not that comfort but to flye forthwith to those blessed mansions how willing should it make vs to depart Who is it doth not willingly bid farewell to his smoakie Inne when he knoweth that he shall come to his owne house euery way contentfull Thirdly seeing heauen must find vs when we leaue this earth let vs send our treasure before vs. This earth is but Gods Nurcery in which God doth set his tender plants not that they should grow here still but that he may transplant them in his time and set them in heauenly Paradise where they shall abide for euer Why then seeing our eternall mansion is there what should we treasure here below Men care not for furnishing things they must leaue quickly they send all before to the places wherein they meane for their times to make abode verse 11 In whom also wee haue beene chosen to or
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
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
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
glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore
till hee haue called him hereunto Here briefely it shall not be amisse to consider what this calling is 2. How we may know that we are effectually called For the first this calling is such a reuealing of his grace within our hearts or mindes as doth make vs come to him and follow him for the obtaining of life through Christ As a man hath both a foule and a body so this call standeth not onely in the outward word which soundeth in the eare but that inward reuelation which God maketh within the heart I will speake to their hearts The heart of Lydea was opened Secondly I say it maketh vs come and follow God for obtaining life and glory to which he hath called vs for God speaketh inwardly outwardly to many who are not effectually called because God doth not intend to conuert them and make them follow but this calling according to his purpose is neuer without effect It is with vs in this call as it was with those Christ called to follow him Mat. 4.20 hee did so reueale his will within them that they presently obeyed We may know our selues called First if our hearts answere God Thus Paul Acts 9. Lord what wilt thou I should doe Acts 26. I was not disobedient to the heauenly vision When God speaketh within vs his grace or calleth vs to this or that according to his effectuall purpose our hearts eccho-wise resound Thou art our God Hosea 2. vlt. Speake Lord thy seruant heareth Secondly it is seene by this that it maketh vs separate and stand out from the world If a gouernour call out a seruant to doe this or that he is separated from all his fellow seruants and set a part for a businesse wherein they intermeddle not so it is here From what time God doth call vs vnto saluation he doth set vs a part from all others to be as it were the first fruits of his creatures Iam. 1.18 euen from prophane persons ciuill men without religion religious men in show without power Heretickes Schismatickes his calling doth make vs come out from these so that wee cannot be of one heart with them nor they with vs. Thirdly by the spirit receiued When God called Saul he did put into him another spirit agreeing to the condition whereto he was called and men called to places of dignitie presently there is a spring of spirits in them answering that estate so God also when he calleth to his kingdome and glory he doth giue them a spirit which doth aspire and make them endeauour to that prise of this their high calling in Christ Lastly by thankefulnesse to God in regard of this fauour that hee hath called vs out of our naturall estate of misery to such hope in Christ Vse 1 The Vse is to let men see their vanitie who though they obey no part of Gods will reuealed to them though they are so far from separating from prophane worldly-minded persons that they cannot be themselues in any other company they traduce others as proud singular humorous Puritans who haue no spirit apparant but a spirit of pride wrath lust c. yet they hope for saluation Gods kingdome This is to hope to haue this or that from God before he hath called me to obtaine it which is all one as if I should hope to be Lord Chamberlaine though the King neuer made me heare any inckling of such a matter Vse 2 This must stirre vs vp to get knowledge of this that we are called Hence followeth all grounded hope Beside this is all our stay he who hath called vs is able to possesse vs of that whereunto hee hath called vs. If earthly Kings call a subiect to this or that honour their call is effectuall accompanied with that power which will set them in it So the Lord will certainely set vs in possession of that to which he hath called vs in Christ as Gods call and annointing Dauid to the kingdome did sustain him against all incounters So must it doe with vs who are called and annointed in spirituall manner to that heauenly kingdome Hee who hath called you to his eternall kingdome after yee haue suffered a while strengthen you stablish you 1 Pet. 5. Doct. 4 From his exposition of the hope to which wee are called obserue first that the inheritance kept for vs is abundantly glorious This word riches set before any thing doth signifie the abundant measure of that to which it is annexed Oh the riches of the wisedome of God! Rom. 11. The state we are in is much different from that which is reserued for vs Esay 64. The things are wonderfull which God will worke for his 2 Cor. 4. We are passing through this vaile of misery to an excellent eternall weight of glory An Heire apparant in his mothers wombe or childe-hood hath nothing to the glory which he commeth to haue when now hee swayeth the scepter and sitteth in the throne of his maiestie so it is with vs that we haue now is nothing to the glory of that which shal in the last time be manifested The inheritance of a kingdome hath annexed to it great glory as for example Salomons kingdome when the Queene of Sheba did obserue it her spirit failed through astonishment What was his kingdome in comparison of this eternall one to which we are called He had royall apparell wherewith he was cloathed and to see a King in his richest roabes as say in his Parlament roabes is a sight somewhat glorious neuerthelesse the Lillie as our Sauiour speaketh doth exceede all that Art can set them out with but the Saints shall shine as the Sunne and be cloathed as it were with light it selfe as was showne in Christ his transfiguration He had a sumptuous pallace but not to be compared with those eternall mansions in the third heauens prepared for vs He was accompanied with the Peeres of his kingdome but we shall haue the presence of God himselfe Christ the spirit Angels Finally he had a most magnificent prouision for his table but not like the Manna not like that true tree of life which wee shall feede of in the Paradise of our God Vse 1 Wherefore let this draw vp our hearts Riches and glory what doe they not with mortall men but alas these worldly riches and glorious dignities are but pictures not hauing the substance of that they show for Men will sue vpon their knees to recouer small inheritances on earth While time lasteth seeke this inheritance Let vs thinke what a heart-breake it is to a man when hee doth finde that by some default he hath forfeited some earthly matters which hee might haue held had hee beene wary but what a griefe and confusion will this cause when men shall see that through carelesnesse they haue lost an euerlasting inheritance of glory which they might haue attained There is but one life betwixt vs and possession why should we be so negligent as we are The poore children of God must hence comfort
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