Thessalonians comprehendeth both for when hee incourageth them by this Argument that God had not appointed them for wrath but to the purchasing of saluation through IESVS CHRIST he manifestly noteth some ordayned to Saluation other to destruction as many as come not to haue their part in Christ But that to the o Rom. 9. 21 â—2 Romanes is more manifest Hath not the Potter power ouer the clay of the same lumpe to make one Vessell for Honour and another to dishonour And what if God willing to shew forth his wrath and to make knowne his power hath borne with much long suffering the vessels of wrath framed for destruction and that he might make knowne the riches of his Glorie vpon the vessels of Mercie which he hath before ordayned vnto Glorie Behold how he calleth them heere the one Vessels to Honour Vessels of Mercie prepared vnto Glorie the other vessels to dishonour vessels of wrath framed for destruction which selfe-same phrase Vessels to Honour and to shame or dishonour he keepeth also in the Epistle to p 2. Tim. 2. 20. TIMOTHIE Now in a great house there are not onely Vessels of Gold and Vessels of Siluer but of Wood also and of Earth and some verily for Honour some for dishonour This shall yet further appeare if we cast our eye vnto those meanes whereby this predestinate Decree of God is brought vnto effect for sith it is manifest that some beleeue the Gospell and testifie the same by the fruits of their conuersation other are obstinate and stubborne and giuen vp to their lusts blinded with infidelitie and hardnesse of heart thereof we may conclude that some are ordained vnto life other vnto destruction Notable also to this purpose is that vnto the q 2. Thes 2. 9. Thessalonians The comming of Antichrist shall bee with all power to them that are to perish but wee ought alwayes to giue thankes to God who hath chosen vs to Saluation and called vs by the preaching of the Gospell where these two sorts are manifestly distinguished as also Iohn 17. 19. I pray not for the World but for those whom thou hast giuen me out of the World The very scope of the Apostles disputation Rom. 9. 22. driueth heere unto in the person of Ismael and of Isack children one of the flesh the other of the promise And againe in Isacks two sonnes one loued the other hated to set before vs the generall state of all Mankinde yea God hath not onely predestinated men to ioy or to paine but to the measure of it more or lesse according as there be degrees both of glorie and of punishment Mat. 20. 23. vpon the request of the Sonnes of Zebedy our Sauiour Christ granting a difference of Glorie saith It shall be theirs for whom it is prepared of his Father And of the Reprobate the place in IVDE r Iude v. 4. is manifest Which long agoe were appointed to this damnation In saying this he noteth not a common but a rare and as it were an extraordinary Damnation for so I refer the word Damnation to the end aswell as to the meanes to the iudgement it selfe as to the sinne and disobedience which was the cause of it The truth heere of is euident in Iudas the Traitor of whom Å¿ Acts 1. 25. Peter saith that he turned aside from the lot of his Ministerie whereunto Christ had called him to goe vnto his owne place In the words his owne hee noteth his proper degree of punishment and calling it his place sheweth that it was reserued for him and allotted from Eternitie Secondly Euery particular person is thus predestinate So as both the number how many and the persons who they bee are before all Eternitie most certainly knowne to God Therefore our t Luke 10. 20. Sauiour saith Their names are written in Heauen And in u Iohn 10. 3. IOHN A good Shepheard calleth his sheep by Name And hither belongeth that in x 2. Tim. 2. 19. TIMOTHIE The foundation remayneth firme hauing this seale God knoweth who are his Agreeably whereunto our Sauiour Christ saith I y Iohn 13. 18. know whom I haue chosen This number of Gods Elect in comparison of the Reprobate is but small for z Mat. 20. 16. Many are called but few are chosen If but few euen of those that haue an outward calling how much more few if you consider the rest of the World beside And this may teach vs the rather to admire Gods goodnesse to our selues as nature and reason doe instruct vs to set more by that which is common but with a few Thirdly The cause of this difference is the The Papists teach that those who God foresaw would willingly beleeue the Gospel do good works them hee chose though not by reason of their workes but freely of his Grace yet so as hee had respect to the good things would bee in them Wherby they make Gods free election in some sort to haue his cause in man and in his goodnesse which in truth is but an effect comming from that Election free-will and pleasure of God without any motiue to it but in and of himselfe Which the name of Predestination speaketh that the Will and Decree of GOD not in time onely but in the very order and nature of causes is first and before all other things And the Apostle a Ephes 1. 11. saith plainly Hee worketh all things after the counsell of his Will God therefore notwithstanding any thing that hath beene â—â—id is no respecter of persons nor mooued by any qualitâ— that is in man but by his owne free-will No fore-knowledge of faith or infidelitie good or euill workes were the cause of this Decree for they are but b Ephes 1. 4. Titus 2. 12. consequences that follow and depend vpon it but all here is free the roote it selfe and all the branches Election free therefore the Apostle calleth it c Rom. 11. 5. The election of Grace d 2. Tim. 1. 9. Calling free e Phil. 1. 29. We beleeue freely through Grace Are f Rom. 3. 24. freely iustified through Faith Our g Ezech. 36. 37 Sanctification free and h Titus 3. 5. eternall life the free gift of God through Iesus Christ Election therefore commeth from the onely will and pleasure of God for aboue this or out of this it is impietie Rom. 6. 13. Luke 12 32. for to goe Therefore the Apostle wrappeth vp all in sinne He i Ephes 1. 6. chose vs in himselfe according to the free pleasure of his will And the sole and onely cause both of Election and Reprobation of one rather then another is his own good wil and pleasure for causes vnknown to vs but yet most holy and iust and righteous in themselues So he saith to the Romans Whom k Rom. 9. â—8 he will he pittieth whom he will he hardeneth Exemplifying both the parts of this diuision by two most singular and
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
that the preaching of Christ is the power of God vnto saluation to euery one that beleeueth And IAMES u Iames 1. 18. Because he would hee begat vs by the Word of Truth for this cause hee calleth x Iames 1. 21. it The ingraffed Word because by the Ministerie thereof God changeth vs anew and the Scripture y Mat. 13. 4. elsewhere compareth it to seed that as no Haruest can be without sowing of the Ground nor no Generation without the seed of our fleshly Parents no more z Mat. 13. 23. can any Faith without hearing of the Word nor any Regeneration without the Seed of the Word of God 1. Pet. 1. 23 24. Being borne againe not of corruptible seed but of incorruptible That is the Word of God who liueth and abideth for euer which maketh much to commend the excellencie and necessitie of GODS holy Ordinance of Preaching Not that preaching hath this fruit and effect by any naturall vertue or power that is in it but by the a Rom. 10. 17. Ordinance and Blessing of God who vseth to hide and conceale his owne supernaturall worke in our conuersion as it is the Glorie of God to hide his counsell Prouerbs 25. 2. Neither in saying so do we tye God vnto the meanes as though without Preaching it could not bee wrought at all for as in the things of nature he is not tyed vnto the meanes being himselfe the Lord of nature no more must we iudge him in this worke aboue nature wherein hee taketh glorie to himselfe to deale how and which way he will in an extraordinarie sort Sometimes in respect of the times sometimes in respect of the persons In the ruinous estate of the CHVRCH when there wanteth a set and stablished forme of gouernment it pleaseth him many times to blesse the very sound of the Word though it bee but read or talked of and sometimes other meanes so farre as to make it effectuall for the planting of faith in the heart as Iohn 4. 39. many of the Samaritanes were brought to beleeue in Christ onely vpon the womans wordes which bare record of him And the b Rom. 10. 18. Apostle to the Romanes sheweth that all the World was without excuse to pretend that they had not heard seeing the sound of the Apostles Doctrine was gone abroad into all the Earth The Wise-men also Mat. 2. were led by a Starre as it were by the hand vnto the true knowledge of Christ And Reuel 12. 6. it is said that the woman which fled into the Wildernesse had a place prepared of God that they should feed her there a thousand two hundred and threescore dayes Of the extraordinarie worke in respect of the persons we haue an example in the course which it pleaseth him to take with Infants that are not come to yeeres of discretion and vnderstanding as also with men of age which haue not capacitie bee it naturall fooles madde men or deafe-borne in whom the Spirit of God worketh immediately without this outward Ministerie To the faithfull this prerogatiue doth belong that wherefore with these God maketh indeed his Couenant God not onely offereth but maketh with them his Couenant In the Scripture it is called A striking smiting or as the word doth signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cutting off a Couenant The phrase seemeth to bee taken from the custome of old-time in making of solemne Couenants which was to cut a beast in twaine and to passe betweene the parts of it Gen. 15. 17 18. Ier. 34. 18 19. The qualities or adioynts of Faith are three First Apprehending Christ now absent onely in his By vertue whereof our Faith albeit apprehending Christ absent it apprehend him weakly Word and Sacraments the knowledge and apprehension must needs be feeble and weake Wherein notwithstanding there are distinct degrees neither are the faithfull that lay hold on Christ endued all with the like measure of Faith for there is a weake and a slender hold as it were by the fingers end there is a strong and a fast hold as it were with the whole hand The first of these is called d Mat. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Faith and e Mat. 17. 20. Faith as much as a graine of Mustard Seed But how weake soeuer the Lord accepteth it and promiseth not to quench so much as the f Esay 42. 3. smoking Flax yea hee accepteth the verie desire to beleeue which is the beginning and least step of Faith for faith it selfe And this kinde of Faith is to be seene in the father g Mat. 9. 24. of the childe that cryed with teares I beleeue Lord helpe my vnbeliefe The other by a Metaphore taken from a Ship that commeth into the Hauen with ful Sayles is called Plerophoria or a full assurance whereof we haue h R◠4. 20 21. Abraham for an Example Who was not weake through vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that what he had promised he was able also to do Our faith being weake is through the gracious operation yet confirmed by the Word Sacraments Prayer and other holy meanes of the same Spirit that first wrought it strengthened and supported by the Word and Sacraments which are the nourishing and preseruing causes that so long as heere we liue wee haue a continuall need of the Ministerie and all other holy meanes Whereupon Paul bidding the Thessalonians i 1 Thess 5. 19 20. not to quench the Spirit immediately addeth Despise not Prophecies Another thing proper vnto Faith is this that where it neuer letteth goe the hold all other Gifts and Graces of the Spirit if they haue not Faith which is the Roote may wither and come to nothing this neuer can bee lost but groweth to the end Wherefore out of this one Roote two branches as it were doe spring And because they are both worthie of speciall consideration it shall not be amisse distinctly to speake of them One which is the second qualitie of Faith that he which once hath this Faith is sure to haue it still So saith our Sauiour Christ Luke 22. 31. in the person of Peter giuing a perpetuall comfort to all that are his I haue prayed for thee that thy Faith should not faile In another place hee saith k Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Agreeable whereunto is that of IOHN l 1. Iohn 2. 19. They went out from among vs but they were not of vs for if they had beene of vs they would haue abidden with vs. For this is that sweete and euerlasting promise that God hath made vnto his Church m Ier. 32. 39 40 I will not put my feare into their hearts that they shall neuer depart away from mee all the dayes of their life And excellent to this purpose is the speech of
in my heart All men are Lyars Whence commeth tempting or God when through distrust and vnbeliefe wee seeke signes of his Truth and Power y Mat. 4. 7. Thou shalt not tempt the Lord thy God z 1. Cor. 10. 6. 10 Neither let vs tempt God as they tempted him and were destroyed of Serpents To trust and set our faith and full affiance vpon him Trusting and in respect of his Power and Might whereby hee is able to doe it Hereof the a Rom. 4. 21. Apostle setteth Abraham before vs for an example the father of the faithfull who contrarie to hope beleeued vnder hope being fully assured that what God had promised he was able to performe And of himselfe he saith b 1. Tim. 1. 12. I know whom I haue beleeued and am perswaded that hee is able to keepe the thing committed to him vnto that day Agreeable whereunto is the speech of our Sauiour Christ My c Iohn 10. 28. Father is greater then all and none shall be able to take you out of his hand And this may well bee thought the cause why the Lord himselfe setteth that name in the fore-front of his Titles IEHOVAH IEHOVAH the mightie God c. And why the Apostles Symbole commonly called the Creed comprehending in summe all the Articles of our Faith beginneth with this I beleeue in God the Father Almightie For holding this there is nothing so incredible to flesh and bloud which wee will not beleeue and depend vpon doubting of this there is none of Gods promises so cleere and certaine which wee are not readie to call in question Of this trusting in God we reade They d Psal 22. 5 6. called vpon thee and were deliuered they trusted in thee and were not confounded God e Psal 27. 1 3. is my light and my saluation whom should I feare God is the strength of my life of whom should I be afraid And f 2. Kin. 6. 16. hee answered Feare not for they that be with vs are more then they that bee against vs. Thus wee must trust in God not onely when wee see the meanes before vs but without and euen contrarie to all meanes as g Dan. 3. 17. SHEDRACH MESHACH ABEDNEGO did The God whom we serue is able to deliuer vs out of the hot burning Furnace and out of thy hands O King he can deliuer vs. The contrarie hereof is First distrust in God as the wicked Achaz h Esay 7. 11. being offered of God a signe for the strengthning of his faith disdainefully doth answere I will not aske a signe neyther will I make tryall of IEHOVAH by committing vnto the hands of this Iehouah whom thou talkest of a matter of such danger and importance to the State as is the Warre now in hand Secondly Confidence in the Creature whether our selues and the good things which God hath giuen vs as Friends Honour Credit Wisdome Riches or whatsoeuer else i 1. Tim. 6. 17. Exhort the rich men in this World that they trust not in the incertainty of riches but in the liuing God who ministreth to all men aboundantly c. k Ier. 17. 5. Cursed is the man that hath his confidence in man and maketh flesh his Arme. The l Obad. v. 3 4. pride of thine heart hath deceiued thee Thou that dwellest in the cliffes of the Rockes whose habitation is high that sayst in thy heart Who shall bring mee downe to the ground though thou exalt thy selfe as the Eagle and make thy nest among the Starres thence will I bring thee downe saith IEHOVAH 2. Chron. 16. 12. Asa a Religious Prince is taxed that in the extremitie of his sicknesse he sought not to the Lord but to Physicians Sixtly To hope in him and patiently to expect and Hoping in him waite for all good things at his hand because of his mercies and the vnchangeablenesse of his nature who neuer repenteth him of his promises For m Rom. 11. 29. the gifts and calling of God are without Repentance It is n Lam. 3. 22. the wonderull kindnesse of IEHOVAH that we are not consumed for his mercies faile not Therefore o Esay 30. 18. will IEHOVAH waite to doe grace vnto you And therefore will hee lift vp himselfe to haue mercie on you for IEHOVAH is a God of vprightnesse and iudgement Blessed are all that waite on him Hereupon the p Psal 37. 5 7. Psalmist doth exhort vs Commit thy way vnto IEHOVAH and trust in him and he shall bring it to passe waite patiently vpon IEHOVAH and hope in him fret not thy selfe for him that prospereth in his way and for the man that bringeth his enterprizes to passe Commit q Pro. 16. 3. thy workes to IEHOVAH and thy thoughts shall be directed The contrarie whereof is despayre I r 1. Thes 4. 13. would not Brethren haue you ignorant concerning them which are asleepe that ye sorrow not euen as other which haue no hope By this our cleauing vnto God two vertues come to be wrought within vs First Patience in a cheerefull vndergoing of danger From whence arise Patience and and troubles without repining or vsing vnlawfull meanes to bee deliuered from them and that by resting vpon his Wisedome who hath the times when and the meanes how to send vs helpe numbred before him Though Å¿ Iob 13. 5. he kill me yet will I trust in him I was t Psal 39. 9. dumbe and opened not my mouth because thou diddest it The contrarie whereof is impatience in afflictions as that of IEREMIE Cursed u Ier. 20. 14 18. bee the Day wherein I was borne and let not the Day wherein my Mother bare mee bee blessed How is it that I came forth of the wombe to see labour and sorrow that my dayes should be consumed with shame And the whole third Chapter of Iob bewrayeth his great infirmitie this way Secondly Humilitie to acknowledge all we haue to Humilitie come from God and therefore in the conscience of our emptinesse and of his bountie and goodnesse to giue all glorie vnto him alone whereof the Apostle saith Let him x 1. Cor. 1. 31. that glorieth glorie in the Lord. Decke y 1. Pet. 5. 6. your selues with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Such an humble heart was in z 1. Chron. 19. 11 14. DAVID Thine saith he O IEHOVAH is greatnesse and power and glorie and victorie and prayse for all that is in Heauen and in Earth is thine thine is the Kingdom O IEHOVAH and thou excellest as head ouer all But who am I and what is my people that wee should bee able to offer willingly after this sort For all things come of thee and of thine owne hand taken doe we giue vnto thee The contrary wherof is pride or presumption boasting and glorying of our selues Now a 1. Cor. 4. 6 7. these things Brethren I
the things vpon the Earth And Colos 2. 10. It pleased God to reconcile through him all things vnto himselfe both the things vpon Earth and the things in Heauen 〈◊〉 not to bee vnderstood of the Angels but of the Saâ—â—â—â— and blessed Spirits now deceased Mediation as the Apostle doth define it Gal. 3. 20. is to set at one parties that are at variance Wherefore the very point and propertie of Christs Office of Mediator or that wherein it standeth and whereunto all the parts doe tend is the reconciling of the World to bring them againe into fauour with God his Father and to the recouerie of his former loue as it is said 2. Cor. 5. 19. God was in Christ reconciling the World vnto himselfe And Rom. 5. 10. When we were enemies wee were reconciled vnto God by the death of his Sonne This was the foote of the Angels Song Glorie to God in the highest Heauens on Earth Peace Good will towards men Luke 2. 14. It was the t Acts 10. 36. summe of our Sauiour Christs Embassage Comming he preached Peace vnto vs Ephes 2. 17. And thereupon the Gospell is called u 2. Cor. 15. 18 19. The Word or Ministerie of reconciliation x Ephes 6. 15. The Gospell of Peace c. The meanes whereby hee worketh our Peace is by of a couenant making of a Couenant betweene God and vs wherevpon he is called The Mediator of the New Testament Hebrewes 12. 24. and The Angell of the Couenant Malachie 3. 1. In this Couenant I obserue the end and fruit the substance or foundation the meanes or the condition and the extent of the Couenant The end or fruit is the sauing of our soules So the to saue Apostle doth expresse it Heb. 9. 5. Therefore is Christ the Mediator of a new Couenant that through death comming betweene for the redemption of the transgressions that were in the former Couenant they that are called may receiue the promise of an euerlasting Inheritance Christ himselfe is the foundation and ground-worke through faith in him of this Couenant Esay 49. 8. and the substance of all the Gospell as the Apostle defineth Rom. 1. 1 2 3 4. and in 〈…〉 other places The meanes to make the Couenant effectuall vnto vs that is by apprehending of the Couenant is Faith the condition of the Couenant Beleeue in the Lord Iesus Christ and thou shalt bee saued Acts 16. 31. Touching the extent of the Couenant all Mankinde certaine few men whom God his Father hath chosen are not partakers of this benefit but some certaine men onely which certaine men though wee cannot certainly define the number are but a handfull in respect of the great multitude of those that perish being elect before the World was and giuen vnto Christ that in time through faith incorporated into him and becomming one with him they might as members make that Bodie whereof hee is the Head and so bee quickened by his Spirit vnto euerlasting life And this election of some necessarily implyeth the reiecting of other some Wherefore here the whole doctrine of Gods holy Predestination is summarily comprehended A matter aboue all other most religiously and soberly to be dealt in not so much for any hardnesse that is in it which if wee keepe within the bounds and limits of the Word is easie enough to bee conceiued as in regard partly of the curiousnesse of men prying without all reuerence into the secret Counsels of God and climbing vp by other steps then himselfe hath hallowed and partly of their owne corrupt affections who either swelling with Pride or cast downe with feare can hardly keepe along the coast of this Doctrine without wrecking themselues either at the Rockes of Presumption or the Flats of desperation Wherefore to auoyd both these extremes wee are to hold such a middle course as may not be after the randome of our owne wit but at the direction of God in the wisedome of his Word for as for them that thinke this Doctrine is not at all to bee taught vnto the people it is manifest that they erre very grossely this being as the rest one part of the reueiled will of GOD whereof y Deut. 30. 29. Moses speaketh to the people T 〈…〉 things belong to IEHOVAH our God but the reueiled things to vs and our children for euer And as the z Rom. 15. 4. Apostle saith Whatsoeuer things are written are written for our profit that by patience and comfort of the Scriptures which cannot be without knowing of them we might haue hope This being written by the singer of GOD in the Table of his Word must needs haue a place in that number amongst the rest And the speech a Iohn 5. 30. of our Sauiour Christ is generall willing vs to search the Scriptures for whatsoeuer things they beare record of What That the Apostle Paul writing to the b Chap. 9. 10 11 Romanes doubteth not to debate this Argument at large discoursing of all the secrets and mysteries thereof the causes effects c. And in the Epistle to the c Ephes 5. Ephesians he layeth it as the foundation and ground-worke whereupon to build the Doctrine of Faith and Holinesse of life Nay Moses himselfe who for the grosse conceit and rudenesse of the Iewes kept backe the creation of the Angels and their fall and many other Mysteries yet how d Deut. 4. 37. 7 8 9 10. 14. 73. 5. oft doth hee deale with this The Disciples of Christ were not c Iohn 16. 12. able to beare many things which hee was to vtter vnto them yet hee passeth not by this Doctrine when f Luke 10. 20. hee biddeth them to reioyce that their names were written in Heauen yea and both the points of Election and Reprobation hee plainly setteth forth Mat. 25. 34. and 41. This will bee yet more euident if we call to minde the manifold vse of this Doctrine being the Roote of all Pietie and the Base of all our comfort then the which none more highly exalteth the glorie of God in his Mercie and Iustice nor throweth downe the pride of man more lowe as in the processe Christ assisting more fully shall appeare Wherein for a better light of that which followeth it is necessarie I should first define Predestination Predestination is one principall branch of Gods purpose or eternall Decree concerning the finall estate of the most excellent creatures Angels and men The parts whereof are Election and Reprobation Election which is of some certaine ones vnto Saluation of men but few in respect of those that are to perish Reprobation which is of some certaine ones vnto damnation The waight and degree of both aswell of glorie as of shame to some in a lesse to some in a greater measure To explaine this a little better God who onely is eternall the Father Sonne and holy Spirit purposing before all times the glorifying of himselfe as is most meet
and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the
famous examples one in the Family of Abraham who hauing two sons Isack and Ishmael Isack onely was accounted for his Seed and that by Gods owne appointment to make it appeare that the Fountain of Predestinatiō is the pleasure of God not the goodnesse of man The other of two Twins in the Family of Isack Iacob Esau both borne of the same father of the same mother and at the same conception whereas neuerthelesse onely Iacob was chosen Esau reiected and that before their birth that neither any good thing in Iacob could bee the cause of the choosing of him nor any wickednesse in Esau of his reiecting but the onely will and pleasure of God for if men were not more brutish then the beasts themselues their owne sence would teach them that since the Will of God is God himselfe a higher and a further reason then his owne Will cannot be sought for vnlesse there were some higher then hee to goe vnto And when Christ himselfe the Wisdome of GOD resteth in this reason Euen l Mat. 11. 26. so O Father because so is thy good pleasure why should wee wretches enquire any further Worthily therefore doth the Apostle there conclude What m Ro. 9. 2◠23. if God willing to shew forth wrath c. haue suffered the vessels of wrath framed to destruction and to make knowne the riches of his Glorie vpon the Vessels of Mercie which hee hath before prepared vnto Glorie As if hee should say What hast thou O man to doe with it if such bee his pleasure But if cursed men will needes ransacke the secrets of the blessed God and inquire a reason of his most holy counsels let them heare how the Apostle n Rom. 9. 14 15 16 17 18 19 20 21 22 23. answereth these Cauillers cleering the Lords Iustice First in regard of the subordinate meanes which hee hath appointed to bring those his counsels to passe namely towards the Elect Mercy comprehending an effectuall Calling through faith whereby they attayne Righteousnesse and Sanctification vnto the Reprobate hardening the fruites whereof are Incredulitie and sinne the proper and immediate causes of their Damnation so that no way can the Lord be accused as vnrighteous either in sauing the Elect vpon whom he first bestoweth Faith and Holinesse of life or in destroying the Reprobate whose incredulitie and sinne doth come betweene And if he should deale with all men so who could complaine of wrong Againe if you looke to the end of Gods counsels in the damnation of the wicked the Apostle saith it is not absolutely and simply their destruction as if God were like an vnmercifull and a cruell hard-hearted Tyrant that taketh pleasure in other mens ruines but it is as he setteth out in the example of PHARAOH to shew forth his power and to haue his Name published in all the Earth making his Glorie to shine in their deserued punishment whilest thereby hee doth declare himselfe an Enemie and Reuenger of sinne Mightie in the execution of his Iudgements Wonderfull in the riches of his Mercie towards the Elect as one contrarie doth set forth another Lastly for the thorow iustifying of Gods most righteous Decree especially of Reprobation which prophane Dogges doe most of all barke against hee both alleageth the Will of God as the rule of all Righteousnesse and his Soueraigntie as the Lord and Creatour of all things in whose hands wee bee as Clay in the hands of the Potter to deale with vs as seemeth good in his owne eyes and to conclude his wonderfull lenitie and mildnesse not onely in so long suffering and forbearing of the wicked but besides in the aboundance of blessings wherewith hee loadeth them which bring vpon them a more iust Damnation Wherefore that which some obiect out of the Prophet that God will not that Ezech. 18. and else-where is delighteth not nor taketh pleasure in the death of a Sinner hath a readie answere for God so farre forth as it is the ouerthrow and destruction of his Creature hath no pleasure in it but as it is a punishment of sinne and a meanes to declare his Iustice Neither can God therefore be said first and of himselfe to hate his Creature for he hateth none which haue not in themselues the cause of hatred euen their own sin being that for which alone he actually hateth any thing his Decree to destroy them was not because hee hated them for the cause of this Decree is his owne most holy pleasure that so he might manifest in them the glory of his Iustice Fourthly Predestination is from euerlasting Ephes 1. from eternity 4. Hee hath chosen vs before the foundations of the World were laid And of o Rom. 9. 11. Iacob and Esau it is said that before that they had done good or euill or before they were the one was hated the other loued In the Epistle to TIMOTHIE p 2. Tim. 1. 9. that the purpose and grace of God to saue vs was giuen to vs that is prepared for vs in Christ before the euerlasting times meaning the whole course of yeeres which hath runne on euer since the beginning of the World in one word before the World was Which saith hee is now made manifest vnto vs by the appearance of our Sauiour Iesus Christ Therefore it is called Predestination as if you would say The fore-determinate counsell of God When before Euen before all ages So Paul q Rom. 9. 23. saith Whom he hath before prepared vnto glorie And r Iude v 4. Iude addeth that the Reprobate are before of old euerlastingly ordayned to Damnation ſ 2. Pet. 2. 3. PETER also that Damnation since of olde expecteth for them So then our Election being from Eternity is certaine and immutable so as none of the Elect can euer come to perish no more then a Reprobate can euer come to bee saued the Decrees The Papists make Gods Predestination mutable of God being all vnchangeable as he himselfe is So doth Paul strengthen the t Ephes 1. 4. Ephesians in the assurance of Gods loue towards them in that being eternall it was not subiect to any change Who hath chosen vs saith he before the foundation of the World This Doctrine is plentifully layd downe in the Scripture comfortable is the place u Rom. 9. 12. Before they had done good or euill that the purpose of God might remayne firme according to the election not by workes but by grace it was said The elder should serue the yonger As many words so many Arguments for the vnchangeable hold of our Election first because it was the Decree and Purpose of Whom Of God particularly made of Iacob and Esau For what cause Not of workes but of his owne grace Therfore doth the Lord after a most wise and wonderful manner cause all things to fall out vnto the best to those that loue God which are called according to his purpose by afflictions by diuers lets
to open more largely the parts of this description there bee eight mayne points lye obuious before our eyes First The nature of Faith Secondly The persons to whom it is appropriate Thirdly The causes efficient both primarie and secondarie principall and instrumentall the begetting and the preseruing causes Fourthly The prerogatiue of the faithfull Fiftly The qualities or adioynts of Faith Sixtly Of sight the full perfection of it Seuenthly Of Hope the sister and companion And eightly the fruits or effects The nature of Faith is to know Christ to lay hold vpon him and with confidence and assurance to apply him to ones selfe Wherein we are to consider both the Obiect of Faith and the Actions The Obiect of Faith is Christ for albeit Faith sometimes take hold of a particular promise as the q Mat. 15. 29. blind men did for the opening of their eyes yet it resteth not in that particular good but thorow it looketh at the generall good which is Christ But Christ is the Obiect of Faith not as he is in himselfe and present but absent in his Word Whereupon it is called r 2. Thess 2. 13. The Faith of Truth or that which imbraceth and layeth hold vpon the Word and Truth of God that is to say the Doctrine of Iesus Christ and Christ himselfe in and by the same And this Word is the Word of the Couenant the Word of Reconciliation published and preached and sealed vp by the Sacraments in regard whereof it is also called Å¿ Phil. 1. 27. The Faith of the Gospell So that to speake properly Faith seeth not so much Christ himselfe as a certaine Image and Picture of Christ in his Word and Sacraments wherein wee behold him but as it were in a Looking-glasse So Paul telleth the Galatians Gal. 3. 1. that by the Gospell which hee preached vnto them Iesus Christ was pictured out before their eyes and among them crucified And hereof are the speeches 1. Cor. 13. 22. We see now as it were in a Glasse in a Riddle 2. Cor. 3. 18. But we all with open face beholding as in a Glasse the Glorie of the Lord c. The Actions are three to know to apprehend to apply First Faith hath her seat in the mind and vnderstanding of man for without knowing of Christ how can one embrace and lay hold vpon him since no t Ignoti nulla Cupido man longeth for that he knoweth not This is apparant by those titles which are giuen to Faith euery-where in the Scripture as where it is called Knowledge Vnderstanding Sight Iohn 6. 40. Euerie one that seeth the Sonne and beleeueth in him shall haue euerlasting life Wherefore 1. Iohn 4. 16. these two are ioyned together Wee know and beleeue Faith and other Knowledges differ thus Knowledge is by Reason or from the Testimonie of the Sences Faith grounding vpon the authority and truth of him that promiseth giueth a u Heb. 11. 1. being to things that are not or bee inuisible Secondly In Faith there is an assent of the mind and certaintie or assurance that the promises of the Gospell are true and good not onely in generall but especially to and of ones selfe for there is a double knowledge of Christ one a generall knowledge which the x Iam. 2. 19. Deuils haue and tremble the other proper to the faithfull which is an apprehending Knowledge or knowing apprehension When y Iohn 6. 40. 12. 44 45. men see and beleeue in him And this assurance euery one that beleeueth hath for seeing Faith whereby we enioy Christ is nothing else but to lay hold vpon him and to receiue him as our owne how weake soeuer ones hold bee for that maketh not a difference of Faith from other things but onely of the measure and degree of Faith it followeth that euery mans conscience may assure him whether hee beleeue and so haue Christ or no as his sences can tell him whether hee reach forth his hand or no. Therefore the Apostle saith z 1. Iohn 5. 10. Hee that beleeueth hath this testimony in himselfe Howbeit wee cannot say that assurance is an inseparable companion of Faith alwayes and at all times for as a hand that is benummed may hold a thing though it doth not feele nor discerne the hold it hath so may it be in Faith That though indeed and truely it apprehend Christ yet sometime by the rage and violence of sinne that lulleth vs asleepe and sometimes by other meanes it may fall out that wee shall haue no sence nor feeling that we haue him Thirdly The peculiar and speciall propertie wherein the verie point of Faith doth lye is in the heart and will particularly applying to one selfe that which he iudged to bee so true and good for Faith is the hand of the soule to apprehend Christ and lay hold vpon him as the hand of the bodie apprehendeth outward things and layeth hold vpon them And therefore hereby wee apply Christ vnto our selues and receiue him for our owne And this to be the nature of Faith the Euangelist expresly teacheth when hee saith a Iohn 1. 12. As many as receiued him or laid hold vpon him he gaue them this dignitie to bee the sonnes of God euen to those that beleeue in his Name And againe b Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Where comming vnto Christ is expounded by the words following of beleeuing in him and that this carryeth with it a particular application as the word it selfe doth shew So the Apostle c 1. Pe. 1. 2. Peter The Papists teach that Faith layeth hold onely vpon a general mercie propounded generally to the Church and not offered particularly to the seuerall members thereof doth more expresly declare when he calleth it The sprinkling of the bloud of Christ particucularly and specially applyed to our soules for the washing and scowring of them for albeit the promises of the Gospel are generall d Ioh. 3 16. Whosoeuer beleeueth in the Son shall not perish but haue life euerlasting yet the same are to be vnderstood singularly and particularly as if they were spoken to thee and mee and to euery one by himselfe in seuerall Otherwise what should our faith differ from the faith of the e Luk. 4. 41. Deuils who knew him and proclaymed him to be that Christ that Holy one of God Hence are these speeches so common in the Scripture f Psal 17. 15. I in righteousnesse shall see thy face I shall bee satisfied when I awake with thy likenesse g Iob 19. 25 26. I know my Redeemer lineth whom I my selfe shall see and mine eyes shall behold and not any other for mee h Gal. 2. 20. Who hath loued me and giuen himselfe for mee i 2. Cor. 5. 1. Wee know that if this our earthly Tabernacle be dissolued we haue a Building from God a House not made
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
Teachers teach and instruct vs after a lame and imperfect manner But then saith he when that which is perfect commeth I shall know as I shall bee taught to know Hauing so excellent a Master as Christ himselfe for our Teacher of whom we shall heare things which it is not possible for any mortall man to vtter and for the way of our Instruction the beholding of him and the presence of his face from whose immediate Spirit all is to come our knowledge also shall be perfect The second benefit is Righteousnesse The Apostle Iustification whereby forgiuing our sins distinguisheth two parts of it Forgiuenesse of sinne◠and Imputation of Righteousnesse whereby wee are iustified in his presēce Ro. 14. 25 Who was deliuered vp for our offences and raysed for our Iustification 2. Cor. 5. 19 21. God was in Christ reconciling the World vnto himselfe not imputing vnto them their offences And by and by For him that knew not sinne hee made to bee sinne for vs that wee might become the Righteousnesse of God in him DANIEL also z Dan. 9. 24. in his ninth Chapter speaketh of them both Seuentie weekes are determined touching thy people to seale vp sinne and to purge iniquitie and to bring in euerlasting Righteousnesse Forgiuenesse of sinnes I call it when the guilt and fault of our offences are taken away pardoned and forgiuen vs as if we neuer had committed them so as they come not once in account or reckoning before the Iudgement feat of God against vs which being a benefit of all benefits the Scripture is wont to expresse by many formes of speech Forgiuenesse of sinnes that is the doing and taking of them away a 1. Iohn 1. 9. if we confesse our sinnes he is faithfull and righteous to forgiue vs the sins b Rom. 4. 7. Blessed are those whose sinnes are forgiuen them Secondly The free remitting of them c Coloss 2. 13. You that were dead hath he quickened freely remitting vnto you all transgressions Thirdly The sealing by which is meant the hiding and the couering of them d Dan. 9. 24. Seuentie weekes are determined to seale vp sinne Fourthly Gods casting of them behind his backe and into the botome of the sea as that good King Hezekia speaketh in his Prayer e Esay 38. 1◠Thou hast cast behind thy backe all my sins And Mica the Prophet f Mica 7. 19. Thou wilt cast all their sinnes into the bottome of the sea Of which sort is that Psal 103. 12. As farre as the East is from the West hath he set farre from vs all our transgressions Fiftly A passing by of them g Mica 7. 18. Who is a mightie God like vnto thee forgiuing iniquitie and passing by the transgression of the remnant of his inheritance Sixtly The forgetting and blotting of them out h Esay 43. 12. I I for my selfe blot out thy transgressions and remember not thy sinnes Beside a number more as that i Num. 23. 25. Hee beholdeth not iniquitie in IACOB nor seeth frowardnesse in Israel and such like Dauid in the 32. k Psal 32. 1 2. Psalme setteth it forth by three Metaphors First of a heauie burthen and loade that doth presse and keepe vs downe Blessed is he that is eased of his sinne Secondly Of a menstruous and filthie cloth or sluttish corner that men will be carefull to hide and to couer and whose sinne is couered Thirdly of a Debt or Obligation cancelled or forgiuen Blessed is the man to whom IEHOVAH imputeth not iniquitie And thus the guilt of our sinnes being pardoned and forgiuen the punishment must also needs be abolished and done away In all which God cannot be said vniust that remitteth by his taking them vpon him thus offences because hee hath laied them vpon Christ and set them vpon his Score l 2. Cor. 5. 21. Who not knowing sinne became Sinne for vs washing vs from the same by his bloud Reu. 1. 5. which is one great vse and benefit of his sufferings Wherefore PAVL saith Coloss 2. 14 15. that He nayled vpon the Crosse the handwriting of Ordinances that was closely against vs. Where hee compareth God the Father to a Creditor and vs vnto Debtors as by bill or writing vnder our hand which bill or writing is both the morall Law so farre forth as it is a couenant of Workes and that by it Iustification and Saluation should be sought and also the Law of Ceremonies a priuie and a secret enemie that carrying a shew of the discharge of our debt did indeed hold vs faster bound and serued for nothing else but for an euidence against vs of our filthinesse and vncleannesse by the legal washings and purifications of the death we doe deserue by the Sacrifices c. This Debt saith the Apostle which wee had neuer beene able to come out of Christ our Surety paying by his death to the vttermost farthing cancelleth the bond which is the Law and nayleth it to the Crosse and so hath set vs free Imputation of he doth account Osiander taught that to be iustified is to be indued with the essentiall Righteousnesse of God himselfe And so maketh our righteousnesse to bee God himselfe mouing vs to doe well Papists teach that our first Iustification is not by that Iustice which was inherent in Christ but which he infuseth into man specially Hope and Charitie and that there is a second Iustification whereby men of iust are made more iust the cause whereof is Faith ioyned with good works righteousnesse is the reckoning and accounting of all the holinesse and righteousnesse that was in Christ to be ours as truely and verily in the presence of God and before his Iudgement seat as if we our selues had wrought it For as by the disobedience of one man many were made sinners so by the obedience of one man many are made righteous Rom. 5. 18. Hereupon he hath the name of m Ierem. 23. 6. 33. 16. IEHOVAH our Righteousnesse And n Esay 45. 25. Esay saith In IEHOVAH shall the whole seed of Israel be iustified PAVL likewise exhorteth o Rom. 13. 14. Put on the Lord IESVS clothed with his Righteousnesse for those are p Reuel 3. 18. the white garments spoken of in the Reuelation q Reu. 7. 9. The long white Robes washed and r Reu. 7. 14. whited in the bloud of the Lambe And againe ſ Reu. 19. 8. 2. Pet. 3. 11. It was giuen vnto her to bee arrayed in fine linnen cleane and bright for the fine linnen is the righteousnesses of the Saints Which sauing better iudgement I doe not vnderstand of a double righteousnesse one before God by faith the other before men by the fruits of Sanctification wrought by the Spirit But to bee an Hebraisme such as the New t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament vseth oft by the plural Righteousnesses noting the most absolute righteousnesse which we haue in Christ for
as Mat. 10. 42. Whosoeuer shall giue to one of these little ones a cup of cold water onely in the name of a Disciple shall not lose his reward Ephes 6. 8. What good soeuer euery man doth that he shall receiue of the Lord Heb. 6. 10. God is not vniust to forget your workes and the labour of loue which yee shewed towards his Name ministring to the Saints c. But the reward they haue is not for themselues or of their owne desert since there is nothing absolutely good and worthy of reward that commeth from vs and everlasting life with all the parts of it is the free gift of God in Iesus Christ Rom. 6. 23. but because they proceed from Faith that is by the promise of Grace not by the promise of the Law Good works therefore The Popish doctrine that we are iustified by the workes which Christ worketh in vs by his Spirit So ioyning workes together with Christ in the matter of Iustification and their doctrime of Merits reaching that the good works of such as are in the state of Grace doe ex condignâ— that is of a sufficient worthinesse and desert that is in them merit eternall life auaile no whit to the purchasing or meriting of our Saluation neither in the whole nor in part First Because the best of all our workes in this life is stayned with some pollution and therefore not able to stand before God whose exact Iustice cannot abide the least defect Secondly The Apostle saith expresly Rom. 3. 20. By the workes of the Law none can be iustified Where by the workes of the Law hee meaneth not workes done by our owne strength without Faith and the Grace of God as Papists absurdly teach for whatsoever is not of Faith is sinne Rom. 14. 23. And therefore a question too vnworthy for the Apostle to dispute whether or no works meerly sinfull without any manner of Goodnesse in them may iustifie in the sight of God neither can the Law bee done in any measure at all by our owne strength for the wisdome of the flesh or of the naturall and vnregenerate man destitute of Gods Spirit is enmitie vnto God and neither is nor can be subiect to the Law of God as the Apostle saith Rom. 8. 7. and thereof setteth himselfe in the former Chapter for an example that albeit in his minde or part regenerate hee serued the Law of God yet in his flesh or part not regenerate he serued the law of sinne Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be to exclude all workes from iustifying euen those that are done by regenerate men in some measure according to the rule and direction of the Law For which purpose hee doth in this Argument apply the doctrine to the best and most righteous Iewes that liued vnder the Law Rom. 3. 19. Whatsoeuer the Law saith it speaketh to those that are within the Law And Gal. 5. 4. 5. not onely to the Galatians that beleeued but to himselfe as one of that number who not by the works of the Law but by Faith waited for the hope or hoped-for reward of Righteousnesse Which he teacheth cleerly Phil. 3. 9. That I might be found in him Christ that is not hauing mine owne Righteousnesse that which is by the Law but that which is through the Faith of Christ the Righteousnesse which is of God through Faith This further appeareth by i Ier. 23. 6. Ieremie calling Christ IEHOVAH our Righteousnesse Therefore Saluation commeth not by our owne And when the k 1. Cor. 1. 30. Apostle saith that Christ is made vnto vs of God both Righteousnes Sanctification if the Popish doctrine of being iustified by the workes which Christ worketh in vs by his Spirit were true it should follow that Iustice and Sanctification which the Apostle distinguisheth should bee one But that to the l Rom. 1. 17. Romanes In the Gospell the Righteousnesse of God is reuealed from Faith to Faith as it is written The righteous by Faith shall liue is notable to this purpose First In that the Apostle calleth it The Righteousnesse of God which is by Faith for seeing Faith apprehendeth not the workes contayned in the Law but Christ alone it must needes follow that Christ whome Faith apprehendeth is our Iustice and not the workes of the Law wrought by the Spirit of Christ which is not the subiect of Faith And thereupon the Apostle teacheth Gal. 3. 12. The Law is not of Faith but the man that doth these things shall liue by them Secondly When hee saith that this Righteousnesse is reuealed from Faith to Faith he declareth that wee are iustified by Faith not onely at the time when wee first beleeue but that our whole and continuall Iustification is by Faith otherwise hee should not haue said From Faith to Faith but From Faith to Workes And if Christ were not our Righteousnesse himselfe but obtayned onely power for vs that wee might haue Righteousnesse in our selues then hee should not be our Sauiour but an instrument of our Saluation As for that which Iames saith that m Iam. 2. 21 25 ABRAHAM was iustified by workes and so of Rahab weighing the circumstances of the Text I suppose hee vnderstandeth by Workes a liuely and a working Faith for Iames opposeth not the Workes of the Law to a true Faith as Paul doth but Workes that is to say an effectuall liuely Faith that sheweth his life and vigor by the fruits to a dead and fruitlesse Faith which is no Faith but a shaddow and carcase of Faith So the semblance of difference betweene the two Apostles may bee conceiued to be not in the word Iustifying which with them both goeth for that â—â— is to be made righteous in the sight and iudgement of God but in the terme of Workes Paul taking them literally Iames by a Metonymie for Faith that bringeth them forth ascribing that to the effect which he intendeth proper to the cause from whence of necessitie and vnseparably it commeth And this to bee his meaning may be gathered by n Verse 17 20. many passages but especially Verse 23. where that which he had said o Verse 11. immediately before Was not ABRAHAM iustified by workes he explaineth to be as much as ABRAHAM beleeued God and it was imputed to him for Righteousnesse But albeit good workes doe not iustiâ—e is there therefore no need to doe good Workes O yes very great for many and those most waightie causes First God is hereby glorified as our Sauiour teacheth vs p Iohn 15. â— Herein is my Father glorified that yee bring forth much fruit q Mat. 5. 16. Let your Light so shine before men that they may see your good Workes and glorifie your Father which is in Heauen Secondly Wee gather from hence assurance that wee are the Children of God and they serue as Testimonies and Pledges both to our selues and others that wee belong to him for which cause
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe