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
THE SUMME of Sacred Diuinitie Briefly Methodically Propounded More Largly cleerely handled and explaned PUBLISHED by John Downhame Batchelor in Diuinitie LONDON Printed by William Stansby TO THE CHRISTIAN READER AS in materiall buildings the skil of those Workemen is commendable who can cunningly frame the singular parts and so beautifie set them forth as that they may bee pleasant to the eye and conuenient for vse as they that can make faire Walls and Windowes a gracefull Frontispice and comely Roofe but they are most praise-worthy who can well contriue the whole plot lay a good and sure Foundation and in due proportion can frame out and set vp the principalls and chiefe parts which sustayne and beare all the rest so in the spirituall Edifice they are worthily to be commended who skilfully handle particular points of Diuinitie in their Learned and Religious Tractates whereby the iudgement of the Reader is thorowly informed in those diuine Mysteries and the heart and will inclined to draw them into holy vse but yet none deserue better of the Church of God nor ought rather to haue their names registred with red Letters in the Kalender of the worthiest Saints then they who in their Writings or Sermons doe skilfully contriue the whole building or body of Diuinitie in a wel-framed plot lay a sound and sure foundation and thereupon erect the chiefe Principles and most substantial parts which are the strength and stay of all the rest For if the iudgement bee once thorowly informed in these mayne points then is it able to deduce from them innumerable particular Conclusions for speciall information and direction in the well-ordering of our liues in all singular actions then may wee with profit and without perill of falling into pernicious errours reade the holy Scriptures when we are able to interpret them according to these infallible Canons and Rules then may we heare the Word preached with vnderstanding and trie the spirits of those who preach vnto vs whether they bee of God or no when wee haue skill to examine their Doctrines according to this Analogie of Faith and can trie them by this neuer-deceiuing Touchstone whether they bee pure metall or but reprobate siluer and counterfait coyne Then shall we be more strongly armed against all assaults of enemies and aduersaries to the Truth false Seducers and subtill Heretikes and be better able to defend that Veritie which we professe and conuince them of their errours and lyes then wanting this helpe if we should spend our whole time in reading of Controuersies and euen dimme our eyes and tyre our braynes in the perusing and studying of Polemicall discourses For these many grounds of Truth doe yeeld from them such a cleere light that they do not only appeare in their owne brightnesse but also discouer the blacknesse of errour and from one Principle well vnderstood wee inferre the falshood of innumerable contrarie Conclusions whereof it is that we shall very rarely obserue any well-grounded in the fundamentall points of Religion to fall into the snares of subtill Seducers whereas contrariwise wee may commonly see that those who are ignorant of them though neuer so sharpe-sighted in curious speculations doe become an easie prey and are quickly catched in the nets of their Sophistrie In which respects it were much to bee wished that both Ministers would bee more frequent and diligent in laying these grounds in their Teaching and Writing and also that the people would receyue this more solid and substantiall foode with a better appetite The which of both is too much neglected because how soeuer these grounds are most necessarie yet they doe not make so glorious a shew as other points lesse substantiall because like a sure foundation they are plaine and vnpolished whereas the other being beautifully garnished with wit and eloquence doe delight the sense and more pleasingly worke vpon the heart and affections And yet we must acknowledge to Gods glorie who hath giuen these gifts to men and grace to vse them that there haue not beene wanting in these latter times many famous Worthies who haue happily laboured in this kind and with great soundnesse and perspicuitie haue deliuered and cleered these mayne points by their speaking and writing Among which Christian Reader I commend vnto thee the Author of this Booke as deseruing iustly to be ranked among the best both for Method and Matter sound handling of the chiefe points of Christian Religion and for cleering by the way diuers hard places of holy Scripture All which hee performeth in this worke with such learning iudgement and pietie that had he herein respected the prayses of men hee might well haue graced his Name with his Worke euen as his Worke would haue beene graced by his Name and not as one ashamed of so beautifull an off-spring haue suffered it to come abroad into the World as an Orphan the Father still liuing onely vnder the name of an vnworthy God-father The which I write not to commend the Author who as he is farre aboue my prayses in the high pitch of his owne worth so doth he not desire but rather shunneth them and as to the willing an iniurie is no iniurie so an officious dutie is no benefit but a kind of wrong where the partie nilling it is forced and obtruded Nor yet doe I prayse the worke for the Workers sake which though it commeth abroad without the Fathers name yet will I doubt not in short time bee famous in it owne name and excellencie but that I may with the weake thread of my censure draw thee to peruse it and so will it sufficiently commend it selfe and giue there iust cause of praysing God for stirring vp such Instruments of his Glorie and thy good The Lord make this and all other the godly labours of his faithfull Seruants effectuall for magnifying of his great Name and the further Eph. 4. 12 13. building vp of the body of his Sonne till we all come in the Vnitie of the Faith and the knowledge of the Sonne of God vnto a perfect Man and vnto the measure of the stature of the fulnesse of Christ that wee henceforth bee no more children tossed to and fro and carryed about with euery wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceiue but speaking the truth in loue may grow vp into him in all things which is the Head euen Christ. AMEN Thine in the Lord Iesus IOHN DOWNAME An Aduertisement to the READER THis Booke tending to explane another intituled The sacred Doctrine of Diuinitie wherein the whole body of Religion is set forth according to rules of Arte it was thought necessarie to place the Arte in the Margent on the one hand and some principall Heresies and Errors contrarie to the Doctrines here handled as they arise on the other Also for thy better helpe we haue herewithall printed the Arte by it selfe before the beginning of the Booke If it differ in any
Dauid to Murder and Adulterie Lot to Incest Noah to Drunkennesse c. And the best of all their actions are stayned with some corruption that is his and commeth from him But is not God hereby made the Authour of sinne God forbid The Manichees indeed when they knew not how otherwise to excuse him plunged themselues into a foule and monstrous absurditie for they made two beginnings of things God from whom all goodnesse commeth and the Deuill from whom all euill or which is all one two gods a good and an euill god This is a horrible and a fearefull Blasphemie and striketh at the verie roote of all Religion But for auoyding all danger that may grow hereby it is necessarie first to know how and in what sence wee say that God hath a stroke in vnrighteous and sinfull actions not because he instilleth or powreth into his Creatures a poyson which before they had not or inclineth them vnto wickednesse for that were indeed to make God the authour of sinne but partly in that hee forsaketh and leaueth them to their owne naturall corruption either by taking away the grace they had or not bestowing new grace which they want whereby they runne head-long vnto euill partly that he letteth Satan loose vpon them to bee by him blinded and misse-led because they haue refused to be ruled and gouerned by Gods Word and Spirit To the former those places are to be referred where he is said to tempt or try them as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS that when hee dealt with the King of Babylons Ambassador God forsooke him trying him what was in his heart And Moses z Deut. 8. 2. in Deuteronomie Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Desart that he might afflict thee in trying what was in thine heart whether thou wouldest obey his Precepts or not So afterwards a Deut. 29. 3. 4. he vpbraydeth the people that notwithstanding these great tryals signes and wonders which Iehouah had done for them Yet he had not giuen them a mind to know eyes to see and eares to heare wherin we may not think God vniust who is indebted to none For who b Rom. 11. 35. gaue vnto him first and he shall be recōpenced And who according to his owne free pleasure bestoweth the measure of his graces how and where he will I c Rom. 9. 15. will haue mercie vpon whom I will haue mercie And is d Mat. 20. 15. it not lawfull for me to doe what I will with mine own Of the latter we haue an Example 1. Kin. 22 23. IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets And the 1. Sam. 16. 15 16. An euill spirit from IEHOVAH vexed SAVL And that nothing herein falleth from the holinesse and Iustice of the Lord as all men not forsaken of common sence doe easily discerne for else as the e Rom. 3. 6. Apostle reasoneth how should God iudge the World So the Holy Ghost in many places teacheth very plainly for when the f Hosh 13 9 Prophet cryeth out Thy destruction is from thy selfe O Israel doth it not follow of necessitie that the cause also of destruction which is sinne is wholly from our selues and that GOD hath no part in it Which g Iames 1. 13. Iames more plainly vttereth Let no man when he is tempted say I am tempted of God for God cannot be tempted of euill neither tempteth he any man And 1. Iohn 2. h 1. Iohn 2. 15. Whatsoeuer is in the World as the lust of the flesh and the lust of the eyes and the pride of life is not from the Father but is from the World For this cause sinne is called The i 1. Iohn 3. 8. he that committeth sinne is of the Deuill for the Deuill sinneth from the beginning For this cause was the Sonne of God manifested that he might destroy the worke of the Deuill worke of the Deuill And our Sauiour Christ saith When k Iohn 8. 44. he speaketh a lye hee speaketh of his owne The sinne therefore of the Action is wholly to bee ascribed to the depraued nature and corruption of men wherein God is no way to be blamed l Eccles 7. 29. Who made all righteous but they haue sought many inuentions to themselues To illustrate this by one or two Similitudes Hee that spurreth a lame Horse is the cause of his stirring but not of his halting The Sunne that shineth vpon a filthie carcasse maketh the sauor yet it is no cause of any stench for out of sweete Flowres it bringeth a pleasant odour Such is the worke of God in the actions of wicked men And the better to apprehend how God in all this remayneth without any touch of sinne wee must consider that sinne hath alwayes three things going with it whereof it is impossible that any one should fall vpon God First To bee subiect to a Law For m Rom. 5. 13. where no law is there is no transgression And the n 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law Now God who made his Lawes for others is not himselfe to bee tyed to them Secondly Impuritie and corruption a thing most contrarie to the nature of God who is not onely holy and pure but holinesse and puritie it selfe and so farre off from being euill that he o Iames 1. 13. cannot be tempted of it Thirdly An euill and a wicked end Whereas GOD euermore seeketh his owne glorie which is absolutely good and the chiefe Good of all Therefore beside that the will of God is the Rule of all goodnesse the difference in these sinfull actions betweene that hee worketh and the worke of wicked men lyeth plaine aswell in the cause that mooueth him as in the end hee setteth before him and in the manner of doing all which though they bee in respect of wicked men vniust and sinfull yet as they proceede from God they are most iust and holy for first by reason of this diuersitie of the causes moouing and of the diuers ends which these two Agents God and wicked men set before them it falleth out that the selfe-same Action which in respect of the corruption of wicked men becommeth vnto them sinfull and damnable is as in regard of God most holy and righteous being led thereto for most gracious and iust respects either to set forth the riches of his Iustice or Mercie or for the chastizement and tryall of his Children or for some other cause as he seeth good which ends the wicked neuer set before them but all the contrarie what more blessed or glorious worke and of greater loue to vs was there euer or can possibly be then the reconciling of the World by the death of his Sonne And what more iust in respect of God then to inflict all these punishments vpon him who was our suretie and tooke
him Eye for Eye Tooth for Tooth Thirdly The doing or suffering of any thing whereby danger may grow as if z Exod. 21. 29. a mans Oxe haue beene wont heretofore to goare and the Master being told of it haue not looked vnto him so as it kill a man or woman the Oxe shall bee stoned and his Master also shall be put to death The principall meanes to procure this safetie of the bodie is vsing of Phisicke and other good meanes to preserue and recouer health as the woman did Marke 5. 26. and Asa 2. Chron. 16. 22. Whose seeking to the Phisicians in his disease being good onely his not seeking first to God is condemned The contrarie whereof is giuing or our selues to sin whereby we pull euill and affliction vpon our selues Behold thou art made whole sinne no more lest a worse thing come vnto thee Ye a Exod. 22. 22 23 24. shall not trouble any Widdow or Fatherlesse Childe if thou vexe and trouble such and so hee call and cry vnto me I will surely heare his cry then shall my wrath be kindled and I will kill you with the Sword and your Wiues shall bee Widdowes and your Children Fatherlesse Hee b Pro. 7. 22 23. followeth her straight-wayes as an Oxe that goeth to the slaughter and as a Foole to the Stockes for correction till a Dart strike thorow his Liuer as a Bird hasteth to the snare not knowing that he is in danger Secondly The casting of our selues into vnnecessary dangers whereunto the Deuill tempted Christ Mat. 4. 6 7. If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angels charge euer thee with their hand they shall lift thes vp lest at any time then shouldst dash thy foot against a stone But IESVS said vnto him It is written againe Thou shalt not tempt the Lord thy God Thirdly Surfetting If c Pro. 25. 16. thou haue found Hony eate that is sufficient for thee lest thou bee ouer-full and vomit it vp Fourthly Eating out of time Wo d Eccles 10. 16. to thee O Land when thy King is a Child and thy Princes eate in the morning Fiftly Spending of our selues by vnchaste behauiour for that the Wiseman giueth vs a watch-word Pro. 5. 11. Lest thou mourne at thy latter end when thou hast consumed thy flesh and thy body First Giuing place to anothers fury as Iacob did to Esau by his Mothers counsell Gen. 2. 7 44. Tarrie with my brother LABAN a while vntill thy Brothers fiercenesse be asswaged Secondly By a iust defence of our selues when wee are assaulted though it be with the hurt or killing of our Aduersaries where e Numb 35. 22 otherwise we cannot escape and we our selues haue no desire or purpose of Reuenge but 2. Sam. 14. 7. 10. onely to saue our selues The other Dutie that concerneth the bodie is a comely Buriall of the dead whereof wee haue a worthy Example Acts 8. 2. Then certaine men fearing God carryed forth STEPHEN among them to bee buried and made a great lamentation for him The speciall vertues that lead vs by the hand to the Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meeknesse Kindnesse Meeknesse in a gentle keeping of this Commandement are two Meeknesse and Kindnesse Of Meeknesse we reade Mat. 5. 5. Blessed are the meeke in spirit And for the same Moses is commended Numb 12. 13. that hee was an exceeding meeke man aboue all the men vpon the face of the Earth Meeknesse is seene First In gentlenesse of nature or a harmelesse minde The contrary whereof is the vsing of any of GODS Creatures hardly euen the poore beast A righteous man regardeth the life of his beast saith SALOMON f Pro. 20. 10. but the mercies of the wicked or cruell The Law g Deut. 22. 6. of God that saith If thou find a Birds Nest in the way in any Tree or on the ground whether they be young or Egges thou shalt not take the Damme with the young was grounded vpon this equitie to forbid a hard and vnmercifull heart Secondly In a peaceable disposition He h 1. Pet. 3. 11. that loueth and peaceable disposition to see good dayes c. let him seeke peace and follow after it If i Rom. 12. 18. it bee possible as much as lyeth in you haue peace with all men The contrary whereof is frowardnesse or vneasinesse to be reconciled one of the offences reckoned Rom. 1. 38. Men that can neuer be appeased Of this peaceable disposition there be three steps or degrees First A readinesse to depart from ones right As Abraham ready to depart from ones right k Gen. 13. 9. was content to doe to LOT If thou take the left hand then will I goe to the right and if thou goe to the right hand then will I goe to the left Mat. 17. 25 26. Christ the Sonne of God giueth a notable president of this who though he were the Sonne and therefore free yet paid tribute to auoyde offence The l 1. Cor. 6 7. Apostle to the Corinths sharply taketh them vp for lacke of this vertue Why doe you not rather take wrong Why doe you not rather suffer losse The contrary is that which hee there m 1. Cor. 6. 8. addeth Nay ye your selues doe wrong and do harme c. Secondly When one is slow to wrath n Pro. 19. 11. The discretion Slow to wrath of a man deferreth his anger The contrarie whereof is vnaduised Anger condemned Mat. 5. 22. This vnaduised Anger sheweth it selfe two manner of wayes First in hastinesse when it is either without cause or for small cause which Salomon opposeth to the former vertue Pro. 14. 29. He that is slow to wrath is of great wisdome but he that is of an hastie minde stirreth vp folly for anger vpon iust cause is a good and holy thing and was in our Sauiour Christ Marke 3. 5. The o Ephes 4 26. Apostle also saith Be angrie but sinne not Secondly When our anger being vpon iust cause yet we passe measure as p 1. Sam. 25. 13 33. Dauid did in the matter of Nabal or dwell too long vpon it whereof wee haue a precept q Ephes 4. 6. That the Sunne goe not downe in our wrath The fruits of this kinde of peaceable disposition are notable First the preuenting of all occasions whereby Anger may be kindled and for this cause it is lawfull to make couenants with Infidels and Heathens so farre as they tend onely for preseruation of peace as r Gen. 21. 23. Abraham and after him Isack Å¿ Ge. 26. 28 29. made with Abimelech t Gen. 31. 52. Iacob with Laban and many other recorded in the Booke of God Secondly The appeasing of it being kindled whereof Abigal in Dauids furie giueth a worthy president 1. Sam. 25. 18. c. It
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
to doe all things through Christ that strengtheneth mee Thirteenth Wee haue innumerable Angels that attend to helpe vs Psal 34. 7 8. The Angell of IEHOVAH pitcheth his Tents round about them that feare him 2. Kings 6. 16 17. Feare not there be more with vs then that are with them Then praying to IEHOVAH hee opened the eyes of his seruant who looking saw that behold the Mountaine was full of Horses and Chariots of fire that is of holy Angels round about ELISHA Fourteenth There is no cause why wee should â—aint vnder this burden seeing Prayer ministreth abundant comfort to vs which comming from Gods Spirit with so much the greater vehemencie sighes and grones as the troubles that lye vpon vs are more pressing and weightie must needes bee effectuall for the working of some good blessing To which purpose the Apostle inforceth this Argument Rom. 8. 26 27. Fifteenth Howsoeuer it bee no affliction can debase vs or make vs poore for hauing Christ who is t Heb. 1. 2. Heire of all things and Lord of Heauen and Earth wee cannot but bee rich in him By this Argument the Apostle u Rom. 8. 31. there mollifieth the bitternesse of afflictions He that hath not spared his owne Sonne but for vs all hath giuen him vp to death how shall he not together with him giue vs all good things I haue beene too long in these The rest of the markes that follow to shut them vp shortly are First Humilitie Micah 6. 8. He hath shewed thee O man what is good and what doth IEHOVAH require of thee but to doe right and to loue kindnesse and to walke humbly with thy God Secondly Loue of the Brethren because they are Brethren and Children of the same Father 1. Iohn 3. 14. We know we are passed from death to life because we loue the Brethren The practice of this one dutie to the members of Christ for Christs sake casteth such a shining Light in the eyes of God and Man that our Sauiour Mat. 25. 35 36. by it our Faith and consequently the righteous iudgement of God in the sauing of our Soules shall be made manifest to all the World in the latter Day Thirdly To loue our Enemies and to forgiue them their offences Mat. 5. 44 45. Loue your enemies blesse them that curse you doe good to them that hate you and pray for them that molest you and persecute you that you may bee the children of your Father which is in Heauen c. Ephes 4. 32. Forgiue one another as God in Christ hath forgiuen you Fourthly Open profession of Christ and of the Gospell Rom. 10. 10. With the heart men beleeue vnto righteousnesse and with the mouth confession is made vnto saluatition Fiftly Humble confession of our sinnes Prouerbs 25. 13. Hee that confesseth his sinne and forsaketh it shall obtayne Mercie Sixtly The vsing of good meanes to clense vs from them Psal 19. 1â— His ignorance who vnderstandeth O clâ—nse me from my secret sinnes Seuenthly Holily religiously to sanctifie the Sabbath Day for this binding vs to the good abearing from following our owne pleasures and profits and the things that are so sweete vnto the flesh cannot rightly bee performed but of those that indeed make a conscience of their wayes wherefore the x Esay 58. 13 14 Prophet setteth it as a speciall marke vpon the Childe of God If thou wilt keepe backe thy foot on the Sabbath from doing thine owne pleasure in my holy Day and shalt call the Sabbath delight holy to IEHOVAH glorious and shalt honour it not to doe thine owne wayes nor to find out thy pleasure nor to speake a word then shalt thou delight thy selfe in IEHOVAH and I will make thee to ride vpon the high places of the Land and make thee to eate the Inheritance of thy Father IACOB So y Ier. 17. 14 c Ieremie 17. many sweet and gracious promises are made to those that keepe the Sabbath and sharpe and to the end of the Chapter seuere Iudgements threatened to the contrarie And seeing it pleaseth God to set such a speciall Memento vpon this Commandement aboue the rest Remember thou keepe holy the Sabbath Day it should teach vs what a deepe Roote the same ought to haue in our heart and how it should affect vs. Of this that our Sanctification is here imperfect two things doe follow a Christian Warfare and Repentance Christian Warfare is a Warre proclaymed of GOD himselfe for men to try all their strength and valour in when hee saith I z Gen. 3. 15. will set enmity betweene thee and the woman and betweene thy seed and betweene her seed Meant principally of Christ the Seed of the Virgin but withall comprehending all his members Therefore heere is a Flag of defiance set vp and a perpetuall and endlesse Warre denounced wherein we may take no truce nor euer be weary of it Of this it is written in the a Reuel 12. 7. Reuelation that a great signe was seene in Heauen MICHAEL and his Angels meaning specially the Saints vpon Earth fighting with the Deuill and his angels And to this spirituall Combate the Scripture euery-where doth incite vs b 1. Tim. 1. 18. Fight that good fight Let c Heb. 12. 1. vs runne with patience the strife that is set before vs and such like Whereupon the Church of God in this life is called The militant Church and all Christians d 2. Tim. 2. 3. Souldiers though principally the same be giuen to the Ministers whose part it is to goe before the people in this spirituall Conflict So PAVL Phil. 2. 25. maketh mention of EPAPHRODITVS his fellow-Souldier And so doth hee and Timothy call Archippus in the e Verse 2. Epistle to Philemon being a Phrase of speech borrowed from the Law where the Ministery of the Priests and Leuites is called a Souldiership or f Num. 4. 3. 8. 24 25. Warfare In this spirituall Battaile I consider fiue things First The Enemies we are to fight with Satan and all his brood the name of Satan comprehending all impure spirits of whom he is the Head being not onely our g Mat. 13. 39. enemy that hateth vs and h 1. Pet. 5. 8. goeth about as a roring Lyon seeking whom hee may deuoure but withall our i Reuel 12. 10. accuser that accuseth vs before our God day and night and the k 1. Pet. 5. 8. pleader against vs. This the Apostle notably describeth Ephes 6. Put on the whole Armour of God that ye may be able to stand against the assaults of the Deuill for we wrestle not against flesh and bloud but against Principalities against Powers and against the worldly Gouernors the Princes of the darknesse of this World against most wicked spirits which are in the high places Satans brood I call the World and the Flesh By World meaning First The malignant Church the companie of the wicked and vngodly The sonnes of that
vertue of all goodnesse The Apostle noteth this also common to all good duties And c 2. Thess 3. 13 ye brethren be not wearie of well-doing Doing d Gal. 6. 9. well let vs not bee wearie for in the proper time we shall reape if we faint not Which is a notable reason taken from the end and reward due vnto it And the rather to perswade vs to this vertue the Apostle to the e Heb. 12. 2 3. Hebrewes biddeth vs to looke to the Captaine and perfiter of our faith IESVS who for the ioy set before him indured the Crosse despising shame and sitteth at the right hand of the Throne of God Consider therefore saith the Apostle him that indured such gaine-saying of sinfull men against him that you bee not wearie and faint in your soules The contrarie therefore is First To faint giue ouer and to be wearie of well-doing Cursed f Gal. 3. 10. is euerie one that continueth not in the things that are written in the Law to doe them Secondly To slide backe and fall away from which the Apostle doth carefully dehort vs Take g Heb. 3. 12. heed brethren lest there be at any time in any of you a wicked heart of vnbeliefe to depart away from the liuing God for as our Sauiour threateneth Hee h Luke 9. 62. which setteth his hand vnto the Plough and looketh backe is vnfit for the Kingdome of God Now wee must not thinke that this perfection here spoken of is required of all alike for euen among men it is iust i Luke 12. 48. to whom more is committed of him to require more The holinesse and perfection of the Angels farre exceeded the holinesse and perfection of Adam according as their nature was more excellent and perfect Adam k 1. Tim. 3. 6. also excelled Eue who as the weaker Vessell euen then when shee stood in her integritie was first assailed by the cunning and slight of Satan and both Adam and Eue if they had still continued in the state of Innocencie by time and experience of Gods goodnesse should haue beene better confirmed and growne more and more in heauenly Graces as our l Luke 2. 52. Sauiour did so in men growne and publike persons more is required then in children or priuate men The last thing is that as our minde soule and bodie Euery thing with so much the greater strength as the dutie doth more excell and all the strength of them must bee carryed both in nature and action to the performance of all good duties so it must bee to euery one in his degree and place For a difference of duties must of necessitie bee holden the Commandements are some greater then other and in euery Commandement some duties to bee preferred before the rest For example the duties of the first Table are greater then the duties of the second which besides the expresse words of our Sauiour Christ calling it the m Mat. 22. 37. first the great Cōmandement may be shewed out of the Prophet first and then out of the Apostle who both make the breach of the first Table to bee the cause that men runne head-long into all offences against the second Vpon n Hosh 4. 12. the tops of the Mountaines they sacrifice and vpon the hils they offer burnt offerings vnder the Oke and Poplar and Oliue because the shaddow therof is good Therefore doe your daughters commit fornication and your daughters in Law goe a whoring And therefore o Rom. 1. 25 26 28 29. God gaue them vp to their owne hearts lust vnto vncleannesse to defile their owne bodies betweene themselues which turned the Truth of God into a Lye and worshipped the Creatures forsaking the Creator who is blessed for euer For this cause God gaue them vp to vile affections vnrighteousnesse fornication c. The duties of the first Table are greater then the second as they are in order before them And this is absolutely true comparing like degrees as morall duties of the one with morall duties of the other not ceremoniall of the first Table with the Morall of the second for in that case it is true which the p Hosh 6. 6. Prophet speaketh I am delighted with Mercie and not with Sacrifice So the chiefe middle and least duties of the first Table are to be compared with the like of the latter deedes with deedes words with words thoughts with thoughts not otherwise for if you cōpare Murder with the least abuse of the Name of God or Adulterie with the least breach of the Sabbath these are the greater sinnes For the measure and proportion to bee obserued in this difference First in the seruice of God our nature ought to bee more prone and apt vnto it our knowledge greater our iudgement riper our conscience tenderer our memorie fresher our desires and will earnester all things to bee done with a greater Affection Loue Approbation Cheerefulnesse Feare to offend Sinceritie Zeale Watchfulnesse and continuance both in Profession and Action In which regard to shew how all our Thoughts Desires and Affections should thus bee taken vp when we come to deale with God it is said Thou q Mat. 22. shalt loue the Lord with all thine heart and with all thy soule and with all thy strength As if this were proper to the Duties of the first Table which indeed doth but principally belong to them and is by proportion to bee carryed to the rest Therefore the glorie of God ought to be dearer vnto vs then the sauing of our owne soules As the examples of Moses and Paul doe teach vs r Exod. 32. 32. one desiring to be blotted out of the Booke of Life rather then that Gods great Name should be blasphemed amōg the Gentiles The ſ Rom. 9. 3. other for the glorifying of God in the sauing of his Brethren the Nation of the Iewes wishing to be anathema accursed from Christ But especially Christ himselfe as a most absolute and perfect example of all righteousnesse doth herein goe before vs when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father and his soule perplexed that he knew not which way to turne him yet hee more regardeth the glorifying of God then the sauing of himselfe from that houre Now t Ioh. 12. 27 28 is my soule troubled And What shall I say Father saue me from this houre but for that cause am I come vnto this houre Father glorifie thy Name And hereupon it is that in all our Prayers we are to set that in the first place as our Sauiour by the verie order of his heauenly Prayer teacheth so as if it could be imagined that wee had no need to aske for our selues which wee alwayes haue yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie and that much more forcibly then all our owne necessities The
Secondly When wee vow things too base to offer vnto God as if a Rich man to obtayne some great mercie at Gods hands would vow to giue somewhat not worth the speaking of vnto the poore This Salomon wisheth vs to take heed of when in the matter of Vowes hee maketh the feare and reuerence of God in not doing any thing vnworthy of his Maiestie one great and speciall point Eccles 5. 6 3. Thirdly when we vow such things as are not indifferēt to do or to leaue vndone for as to bring the hire of a Whore or the price of a Dogge into the House of God for a Vow were to prophane his Seruice Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale which without vow wee are bound to doe is rather to dally with God then to offer any speciall seruice to him This is plainly taught Deut. 23. 24. when it is said If thou vow not at all it shall not be sinne vnto thee but the sinne is in not performing our Vow when wee haue vowed it And if wee take a view of all the Vowes of Gods Children wee shall find them all for the most part according vnto this rule of things which otherwise without offence they might haue left vndone Such was that of d Ps 132. 3 4 5 DAVID I will not goe vnto the Tent of mine House nor climbe vp my Bed-stead nor suffer sleepe in mine eyes nor slumber in my eye-lids till I find out a place for IEHOVAH c. an habitation for the mightie God of IACOB And that of ANNA e 1. Sam. 1. 11. If indeed looking to the affliction of thine Hand-mayde thou wilt remember mee and not forget thine Hand-mayde but giue vnto thine Hand-mayde a man-childe then will I giue him to IEHOVAH all the dayes of his life and no Razor shall come vpon his head Such also was f Gen. 28. 20 21 22. Iacobs Vow If IEHOVAH God will be with me and keepe mee in this iourney which I goe and will giue mee bread to eate and clothes to put on so that I come againe to my fathers house in safetie and finally if IEHOVAH will be my God Then there beginneth the Vow shall this Stone which I haue set vp as a Piller be the House of God Fourthly When we are slacke to performe them When g Deut. 23. 21. thou vowest a Vow to IEHOVAH thy God thou shalt not delay to performe it for IEHOVAH thy God will certainly require it of thee and it shall be sinne vnto thee When h Ecclesi 5. 3. as thou vowest a Vow to God delay not to performe it for God hath no pleasure in Fooles Yet for the performance of some greater dutie our Vow may bee put off for a time as the example of the Rechabites i Ier. 35. 7. 14. doth confirme of whom the Lord himselfe beareth witnesse that they obserued the vow of IONADAB their father charging them not to dwell in houses but in Tents continually though for safetie of their liues they came to dwell in Ierusalem For the performance of the duties of this Commandement Whereunto are requisite Preparation are required in all but especially in the publike seruice of God First Preparation of our selues before wee come by considering both the cause that should mooue vs to it and how to performe it with greatest dutie and respect as the Preacher doth exhort vs Take k Eccles 47. 5. 1. heed vnto thy feet when thou goest into the House of God and bee neerer to hearken then to giue the gift of Fooles and sacrifice for they know not that they doe ill Doe not confusedly speake with thy mouth nor let thy heart make haste to vtter a word before God for God is in Heauen thou art vpon the Earth Therefore let thy words be few To which purpose it is necessary that we vse priuate Prayer before-hand and take speciall view and examination of our sinnes that hinder our approch to God Secondly Diligent attention Being come and trembling and Humiliation at the presence of God before whom wee stand like vnto that good woman l Acts 16. 14. LYDIA whose heart God opened that shee attended to the things spoken by PAVL And as Cornelius did Acts 10. 33. Now therefore all wee are heere present before God to heare all things that are inioyned vnto thee of God Whereupon euerie where in the Scripture it is made a proper marke of Gods Children to tremble at his Word To m Esay 66. 2. this man doe I looke to him that is humble and of a broken spirit and which trembleth at my words Thirdly Meditation and chewing as it were the cud when we are departed as the men of n Acts 17. 11. Berhea did who after they had heard PAVL searched the Scriptures whether those things were so For the fitting of vs to some more speciall parts of his And when need is both fasting to quicken vs to petition in the acknowledgement of our vnworthinesse and wants and feasting to expresse our thankfulnesse for his benefits worship are required both Fasting and a holy Feast Fasting to quicken vs to petition in the acknowledgement of our wants holy Feasting to expresse our thankfulnesse for his benefits This vse of Fasting the King of Nineueh was not ignorant of when hee gaue o Ionah 3. 9 10 commandement by the Decree of the King and his Nobles saying Let neither Men nor Beasts nor Heards nor Flockes taste any thing nor feede nor drinke water but let Men and Beasts couer themselues with Sack-cloth and cry vnto God strongly c. Esay toucheth the same in the 58. p Esay 58. 4. Chapter of his Prophecy Yee fast not as these times are to make your voyce to be heard on high But of Fasting what it is and of the true nature and properties thereof we shall haue further cause to speake in the Doctrine of Repentance The contrary hereof is that which the same Prophet reprehendeth in the people q Esay 22. 12. In that day the Lord IEHOVAH of Hoasts called to weeping and to mourning to baldnesse and to girting with sackcloth and behold gladnesse and ioy killing of Oxen and slaying of Sheepe eating flesh and drinking Wine Let vs eate and drinke for tomorrow we shall die that is to say in stead of humiliation they gaue themselues to all kind of iollitie and bathing of themselues in pleasures The exercise of Feasting was taken vp amongst Gods people when they had receiued some singular benefit or deliuerance from some notable euill which by Fasting and Prayer they had begged at his hands In which Feasts a more liberall vse of the creature is permitted both for plenty and variety and all kind of honest iollity and pleasure Goe your wayes it is said Nehem. 8. 11 13. eat fat things and drinke sweet things and send portions to him for whome nothing is prouided for this
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
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
of which places wee are to gather that to the Reprobate also which are then liuing there shall bee a miserable and wretched change of their bodies which shall be in stead of death This is further to be added touching the Resurrection The creatures also for our sake shall then be renewed into a glorious estate not subiect to corruprion of the Righteous that not onely they shall so rise to glorie but for their sakes the very Creatures themselues and the whole frame of Gods Creation shall be renewed into a glorious estate not subiect to corruption the power of Christs Resurrection renewing all the World for as the Creature had a part in the Curse of man as before we shewed so the Scripture teacheth that they shall haue their part in his Renouation And when wee their Masters shall be promoted they that serue vs shall put on new Liueries Paul both generally applyeth it to the z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole Creation that is to all the things created exempting nothing Heauen Earth Beasts Plants Metals and whatsoeuer else and defineth the time when this shall be for a Rom. 8. 19 20 21 22. the creature wayting as it were with the head stretched out expecteth the Reuelation of the sonnes of God that is till the glorie appointed for Gods Children be made manifest for the creature is made subiect to vanitie not of it owne accord but for him that hath subiected it thereunto vnder hope that euen the creature shall bee freed from the bondage of corruption into the glorious libertie of the sonnes of God for wee know that the whole Creation groneth and trauelleth together vnto this present time By trauell noting not onely their present labour and paine but the happie issue that shall follow as deliuerance to one with childe which the Apostle b 2. Pet. 3. 13. Peter vttereth more plainly when he saith We looke for new Heauens and a new Earth according to his promise wherein dwelleth Righteousnesse And no maruell though hee saith there According to his promise for the Prophets herein are not silent first Esay expresly saith of them c Esay 65. 17. Behold I will create new Heauens and a new Earth and these former shall bee no more remembred nor come to minde And in d Esay 66. 22. the next Chapter to shew this promise not to be in vaine he confirmeth by the remembrance thereof his promises to the Church For as those new Heauens and that new Earth which I shall make shall stand before mee saith IEHOVAH So shall your seed and your name stand The Prophet Dauid in his sweete and heauenly melodie triumphantly describeth it e Psal 96. 10 11 12. The Heauens shall reioyce and the Earth shall bee glad the Sea shall make a noyse and whatsoeuer filleth it the field shall triumph and whatsoeuer is therein then shall all the Trees of the Forrest sing before IEHOVAH when hee commeth for he commeth to iudge the Earth c. wherein not onely the first comming of Christ into the World but this time withall is respected yea and this especially in asmuch as the full accomplishment of that his Kingdome in men themselues how much more in these doth not yet appeare but is deferred till the latter Day for which cause the same is called as by a proper name f Acts 3. 21. The time of the restoring of all things The qualitie of this estate whereunto the whole Creation shall be renewed is three manner of wayes set forth vnto vs first in calling them g 2. Pet. 3. 13. Esay 65. 17. 66. 22. Reuel 21. 1. new Heauens and a new Earth in qualitie not in substance the exceeding glorie and excellencie which shall bee ingrauen in them being a new Creation yea better and a purer then the first for that which is said in h 2. Pet. 3. 13. PETER The Heauens shall passe away with a noyse the Element also with burning shall be dissâ—lued and the Earth and workes therein shall bee burnt vp And that of the i Rom. 8. 21. Psalme They the Earth which thou hast founded and the worke of thine hands the Heauens shall perish and all of them as a garment shall waxe â—lde as a vesture thou shalt change them and they shall be changed These I say and whatsoeuer else of like kinde are to bee referred not vnto their nature and substance which shall remayne but to their deformitie which is to be done away Secondly It is described in saying that Righteousnes dwelleth in them and lastly that they shall be freed into the glorious libertie of the sonnes of God Whereby is noâ— meant that they shall be receiued into the fellowship of that glorie that abideth for Gods Children but it onely signifieth the integritie and perfection of estate whatsoeuer the same be whereunto they shall be renewed With this little in so generall termes deliuered wee are to rest content and not to feed our selues with vaine and curious speculations which neither it is profitable to know nor lawfull to enquire Rather let vs looke to the excellent vse which the Apostle gathereth of this Doctrine that seeing all these things are to be renewed and fined what puritie and cleannesse how k 2. Pet. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great a measure of Godlinesse should there shine in those for whose cause they shall bee changed They the pure and excellent creatures of God are to passe the fire that they may bee purged What then must become of vs that are full of so great vncleannesse And withall let vs not forget if the l Rom. 8. 33. dumbe and sencelesse creatures ioyfully vndergoe the miserable condition whereunto sinne hath throwne them for the assured hope they haue of a happy deliuerance into a better estate if hereby the whole frame of this World and euery part thereof taketh comfort cheerefully to runne their course and without all wearisomnesse to doe the office which the Creatours pleasure enioyneth them vnto How much more ought we to doe the like that haue receiued alreadie the first fruites of the Spirit FINIS Certain faults which because they would most trouble the Reader I desire him to amend with his Pen before he read Most of theÌ„ grew not so much from the Printer as by the fault of the Copie mistakings of the Hebrew or Greeke Letters and of the quotations in the margent which may easily be discerned as also of Secretarie in stead of Romane or contrariwise and literall faults I leaue to the Iudicious Reader P standeth for page l. for the line r. for reade p. 7. l. 34. r. would euen l. 35 put out men p. 12. l. vlt. r. or vnworth p. 19. l. 30. put out p. 20. l. 16. r. is any l. 17. r. in all p. 23. l. 27. r. inhabited world p. 24. l. 3. 4. put out the first and the last and in stead thereof say the beginning and the ending
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