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A20766 The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ... Downame, John, d. 1652. 1625 (1625) STC 7148.3; ESTC S5154 448,527 580

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the place where Christ should bee borne And so His counsell tooke effect where all counsell of man did faile As for those places which seeme to crosse this Doctrine of Gods free and absolute working and to carrie a shew as if hee were sometimes hindred of his Creatures from doing his owne will as I will x Ezech. 33. 11 not the death of a sinner and How y Mat. 23. 37 oft would I haue gathered you together and you would not The z Luke 7. 30. Pharises and Lawyers made void the counsele of God towards them c. They onely teach what God is pleased with and whereunto he inuiteth and calleth all men not what hee purposeth to worke in euery one by his grace and holy Spirit Fourthly The brute beasts and vnreasonable Creatures serue to doe his pleasure hee stoppeth the mouth of the a Dan 16. 23. Lyons when the prey is in their teeth maketh the silly and weake Grashoppers to be a strong b Ioel 1. 6. Nation a mightie c Ioel 2 2. people and as a huge d Ioel 2. 25. Armie when they come to performe his Iudgements Fiftly Heauen and Earth the Sea and all that therein is are at his becke the e Abac. 3. 10. 11 Windes the Showres the Stormes Fire and Haile Ice and Snow are as his Arrowes to scatter and consume his foes yea Hell and destruction are naked in his sight and giue vp their dead when hee calleth for them But albeit whatsoeuer God willeth must most certainly and necessarily come to passe because hee willeth it yet that taketh not away the freedome of will in the reasonable Creature nor the nature and propertie of the second causes but only bends them to runne that way that he hath fore-determined they notwithstanding this necessitie not being compelled to doe that which God determineth but freely willing that which is done by them So that if wee referre the action to GODS will which is the supreme cause of all it may be said necessarie if to mans will it may bee said contingent and voluntarie And thereupon effects and euents of things are termed such as the second causes are necessarie If they be necessarie contingent if they be contingent voluntarie if the second causes be voluntarie although in respect of Gods Decree all bee necessarie When Nebuchadnezzar King of Babel stood in f Ezech. 21. 19 20 21 22. the head or mother of wayes where one way parting into two made him doubtfull which to take either that vnto Ierusalem or the other that led vnto Rabath a Citie of the Ammonites it was a more vncertaine and contingent matter whether he would come against Ierusalem or not for whithersoeuer the diuination did conduct him thither was he bent and what more vncertaine then diuinations The vanitie whereof Philosophers themselues haue worthily derided But for all that it could not bee otherwise chosen but that hee should take the way that led vnto Ierusalem to come and to besiege it the Lord hauing so ordayned and fore-spoken by his Prophet Our Sauiour Christ according to his Fathers will dyed necessarily as g Acts 13. 3. Paul disputeth to the Iewes That it was of necessitie for him to suffer and to rise from the dead And he himselfe O ye h Luke 24. 26. fooles and slow of heart was it not of necessitie that Christ should suffer these things and enter into his glorie Yet he dyed willingly for so hee professeth i Iohn 10. 18. No man taketh my life from me but I lay it downe of my selfe And in his k Mat. 26. 39. Prayer to his Father he resigneth it wholly to his good will and pleasure Therefore as the free and cheerfull obedience of Gods Children so renowned l Psal 110. 3. else-where in the Scripture receiueth no blemish or disgrace because whatsoeuer they do was necessarie to bee done in respect of his Decree no more can the wicked fetch from hence any excuse or pretence for their wickednesse to say I haue done nothing but that which God hath appointed and who can resist his will For first God doth not at all will sinne as it is sinne for this is contrarie to his most pure and iust nature nor doth decree that wicked actions shall bee done in respect of their wickednes and maliciousnesse in which sence onely they are euill but as there is some good in the action which is not at all intended or thought vpon by him that doth it And secōdly although in regard of Gods counsell it be necessarie that those actions which are wicked and sinfull should come to passe yet in thee the sinne is voluntarie and hee disposeth of that most iustly which thou cōmittest wretchedly not seruing his prouidence but thine owne vile affections for though thou willest and doest the things that God hath decreed to make a holy vse of and would haue in some respect done yet thy will is not carryed with an intent of obedience to his will It m 1. Kings 12. 15 24. was from God that the Kingdome of Israel was rent in sunder and ten of the Tribes giuen to another for the iust punishment of Salomons sinne but the sinne aswell of foolish n 1. King 12. 14 Rehoboam came betweene following the rash and headdie aduice of children and reiecting the sage graue aduice of the wise Counsellors of his Father as of the people o 1. King 12. 20 themselues that set vp Ieroboam with a rebellious minde against the house of Dauid In which respect God p Hoshea 8. 4. renounceth to haue any part in this their Action They set vp Kings but not from me they make Princes which I know not Lastly all that hitherto hath beene spoken concerning this whole gouernment and dispensation is the peculiar prayse of God which hee imparts not to any Creature For hee q Esay 42. 8. giueth not his glorie to another Therefore the Iewes r Iohn 5. 17. 18. when our Sauiour Christ said My Father worketh hitherto and I worke did rightly conclude thereupon that he made himselfe equall with God This in one particular is set forth when the King ſ 2. Kings 5. 17. of Israel detesteth it as a blasphemie Am I a God to kill and to giue life And t Gen 30. 2. Iacob his Wife bidding him to giue her children or else she should dye Am I in Gods stead who hath kept backe from thee the fruit of thy wombe So in Deuteronomie God himselfe saith Know u Deut. 32. 39. that I am hee and there is no God with me I kill and restore to life c. Which by proportion is to be vnderstood of all the rest And this is that memoriall whereby this true God will be knowne from all false and counterfeit gods Esay 40. 26. Lift vp your eyes on high and see who hath created these things And Ieremie x Ier. 10. 10. cryeth
the heate consumed the bodies of those that came to throw them in Of this sort are all his wonderfull Miracles and miraculous deliuerances of his Church and Children for whose sake hee parted h Exod. 14. 21. Psal 136. 13. the Sea into heapes that his people went ouer as vpon drie ground brought waters i Exod. 17. 6. out of the Rocke rained k Exod. 16. 36. Psal 78. 24 25. meate from Heauen to feed them in the Wildernesse by the space of fortie yeeres together c. With this absolute free-will and pleasure of GOD is coupled which is the third Doctrine of the Prouidence the ineuitable necessitie of the execution of his counsels as also the Prophet ioyneth them together Psal 115. 3. Whatsoeuer pleaseth IEHOVAH he doth And l Ephas 1. 11. PAVL He worketh all things after the counsell of his will Enquire saith ESAY m Esay 34. 16. in the Booke of IEHOVAH and reade one of these things shall not faile they shall not misse one another and in n Ezech. 36. 3 6 EZECHIEL I IEHOVAH speake and doe it Againe o Ezech. 12. 25 I will speake whatsoeuer word I meane to speake and it shall be done When I worke as it is in the Prophet p Esay 43. 13. ESAY who shall turne it away Whereunto serueth that memorable sentence wherewith the same Prophet shutteth vp his burden against the Babylonians to procure credit to all that hee had spoken q Esay 14. 27. For IEHOVAH of Hoasts determining who can make it of none effect and his hand stretched out who can turne away Many and excellent are the speeches to this purpose thorowout the holy Scriptures especially in Iob and in the Psalmes Feare r Psal 33. 8. before him for hee saith and it is hee commandeth and it stands IEHOVAH maketh voide the counsels of the Nations he breaketh the thoughts of the People but the counsell of IEHOVAH standeth for euer the thoughts of his heart from generation to generation when ſ Iob 34. 29. he quieteth who shall trouble when he hideth his face who shall looke vpon him that is resisteth him Loe saith Iob in t Iob 12. 14. another place he doth so throw downe that it is built no more hee so shutteth vp about a man that it is not opened Yea Balam himselfe was forced to vtter as much Numb 23. 19. Hath hee said and shall he not doe it Therefore u Luke 1. 37. the Angell saith With God nothing is impossible And x Rom. 9. 19. the Apostle cryeth out Who hath resisted his will This is the reason why the Decrees of God are compared to y Zach. 6. 1. Mountaynes of brasse for the firme vnresistable effects they bring with them For this cause he is furnished with all meanes and power to effect his counsels he is called The Lord of Hoasts and hath all the Hoast of Heauen and Earth at his command I saw saith MICA z 1. King 22. 19 IEHOVAH sitting vpon his Throne and all the Hoast of Heauen standing before him at his right hand and at his left First are the holy Angels Colonels and principal Commanders in this Armie whom hee imployeth and sendeth forth as a Master doth his seruants to goe vpon his errand and to performe all that hee inioyneth them Daniel 10. 11 12. The Angell telleth the Prophet that hee was sent vnto him because his words were heard before God And in Luke a Luke 1. 19. that he was sent vnto Zacharie to vtter vnto him the glad tydings of his Sonne So it is anon b Luke 1. 26. added In the sixt Moneth was the Angell GABRIEL sent of God to a Citie of Galile named Nazaret to the blessed Virgin there Therefore they are called Angels that is to say Messengers and are said to c Dan. 7. 10. minister vnto him This dispensation of God by the hand of his holy Angels serueth aswel for the executiō of his Iustice as for the declaration of his Mercies These he sendeth forth to bring his plagues and punishments both vpon whole Countries Cities and vpon particular persons So 1. Chron. 25. 15. God sent an Angell to Ierusalem to destroy it Gen. 19. 13. Two Angels were sent to destroy Sodome and Gomorah 2. Sam. 24 16 17. An Angell smote the people of Israel with a plague whereof died threescore and ten thousand men And the Prophet prayeth in the d Psal 35. 5 6. Psalme Let them bee as the chaffe before the winde and the Angell of IEHOVAH pursue them These he sendeth forth to be Ministers of his loue and fauour in the comforts of this life both to the good and bad as it is recorded in the Gospell e Iohn 5. 4. that an Angell of the Lord came downe at a set time and stirred in the water and whosoeuer first went in after the stirring of the water was made whole what disease soeuer held him Secondly Not onely hee beareth vp his Mace in Heauen but hee carrieth it also in Hell for euen the Deuils themselues struggle they neuer so much are forced to be subiect to him and to runne at his commandement When the sonnes of God the elect Angels came to present themselues before IEHOVAH Satan also came amongst them as it is in the Booke of f Iob 1. 6. 2. 1 Iob. And g 1. Kings 22. 18 19 20. in another place when he came to set vpon his Throne the vncleane spirits will they nill they made vp a part of the Hoast of Heauen and were faine to offer their seruice to him Thirdly he hath the hearts of all men in his hands sitting at the sterne and turning them hither and thither whither-soeuer he will as the Water-man doth his Wherrie As in the person of the King himselfe whose affections of all other are most wauering and vncertaine like vnto the Riuers of waters when they are tossed with contrarie windes as h Prou. 21. 1. Salomon giueth vs to vnderstand And in another i Prou. 29. 26. place Many seeke the face of the Ruler but the iudgement of euery one commeth from IEHOVAH bowing and bending the Rulers heart which way it pleaseth him He giueth fauour in the eyes of men as he did to k Exod. 3. 21. 22 the Israelites in the sight of the Egyptians And l Prou. 16. 7. when IEHOVAH delighteth in the wayes of a man hee maketh saith SALOMON his verie enemies to be at peace with him Againe at his pleasure hee taketh fauour away maketh Rents and Breaches Discords and Diuisions as he did betweene m Iudg ● 2 3. Abimelech and the men of Shechem He n Esay 20. 14. ● Cor. 1. 19. destroyeth the wisdome of the wise and the vnderstanding of the prudent that their counsell is not able to doe any thing Therefore DAVID o 2. Sam. 15. 31 prayed O IEHOVAH turne the counsell of ACHITOPHEL into folly And
much as thine heart desireth then he would answere No but thou shalt giue it now and if thou wilt not I will take it by force Therefore the sinne of the young men was very great before IEHOVAH for men abhorred the offering of IEHOVAH Fourthly All iniurious wrōgful dealing in matter of contract buying and selling and such like As first excessiue prices of things not obseruing a proportion and equalitie in the contract to be according to the need and profit of the buyer as the Law doth specially prouide When ſ Leuit. 25. 14 15 16. thou sellest ought to thy Neighbour or buyest at thy Neighbours hand ye shall not oppresse one another But according to the number of yeeres after the Iubile thou shalt buy of thy Neighbour also according to the number of yeeres thou shalt increase the price thereof and according to the fewnesse of yeeres thou shalt abate the price of it for according to the number of increases doth he sell vnto thee Secondly Vsury condemned Psal 15. 5. He that giueth not his money to vsurie And hereof also there is a Law Exod. 22. 25. If thou lend money vnto my people that is to the poore with thee thou shalt not bee as a Vsurer vnto him ye shall not oppresse him with Vsurie Thirdly Monopolies Ingrossing Fore-stalling c. t Esay 5. 8. Woe to them that ioyne house to house and field to field till there be no more place that you may be made the onely dwellers in the middest of the Land The lawfull vse stands in two things Frugalitie and And in the vse of them to doe it frugally Liberalitie Frugalitie I call a keeping together of that which God hath giuen vs for the better bestowing of it to good and profitable vses that u 2. Cor. 8. 14. our abundance may supply other mens wants as the Apostle speaketh Our Sauiour in his owne example doth herein goe before vs when he biddeth x Iohn 6. 12. Gather together the fragments that nothing be lost Which Lesson Iudas the Traytor had learned of his Master though hee vsed it but ill-fauouredly as an Hypocrite to serue his owne turne To what end saith y Mat. 26. 8 9. he is this waste for this oyntment might haue beene sold for much and giuen to the poore The contrarie is First Vnnecessarie and causlesse suretiship He z Pro. 11. 15. shall certainly be crushed that is suretie for a stranger But he that hateth sureties is safe Be a Pro. 22. 26. not thou of them that clap hands of them that are suretie for Debts Secondly In wastfulnesse when a man in dyet apparell furniture of his house building or such like goeth beyond his degree or calling He b Pro. 21. 17. shall be a poore man that loueth i●llitie he that loueth wine and oyntment shall not be rich Liberalitie is a cheerful communicating of our goods and liberally by a cheereful communicating of them all both in giuing and lending by giuing or lending as the case requireth Communicate c Rom. 12 13. to the necessities of the Saints If d Leuit. 25. 35. thy brother bee impouerished and fallen in decay with thee thou shalt releeue him The e Psal 37. 19. righteous man is mercifull and giueth Lend f Luk. 6. 34 35. looking for nothing thereof againe that is to say though it be with losse of the principal wherfore these works of beneficence are in the Scriptures called g Pro. 11. 18. 2. Cor. 8. 9. Iustice for then doth God in thy brothers necessitie make him in right the owner of thy goodst and thee onely the Steward and Distributer So saih SALOMON Hold h Pro. 3. 27 28 not backe goods from the owners thereof meaning those that haue need of it When it is in the power of thine hands to doe them good say not vnto thy Neighbour Goe and come againe tomorrow I will giue thee if thou now haue it For this cause the i Rom. 15. 27. Apostle telleth the Romanes that albeit the Macedonians Almes which they bestowed vpon the poore Saints at Ierusalem were voluntary and free yet it was such as by the Law of brotherly loue they did owe and were debtors of vnto them And to this dutie of liberalitie we are the rather to bee incouraged by that which our Sauiour is reported to haue k Acts 20. 3● had as a common saying in his mouth It is a more blessed thing to giue then to receiue One speciall branch of this well imploying of our One branch whereof is Hospitalitie goods is Hospitalitie Therefore it followeth in that place Rom. 12. 13. Follow after Hospitalitie And l 1. Pet. 4. 9. Peter saith Be harbarous one vnto another without grudging The contrary is Niggardlinesse He m Pro. 11. 24. that spareth more then is meet it onely sorteth to pouertie CHAP. XIII Of the ninth Commandement THE second way that men offend in the Truth which is in dealing faithfully things of this life is by falshood fraud deceit subtiltie cunning shifts and deuices which is forbidden in the ninth Commandement To vnderstand that Commandement as commonly men doe of our Neighbours good name and credit not of his outward goods as if those were spoken of onely in the eight is too much to straighten the bounds of this Commandement and in mine opinion faulteth two manner of wayes for first the greater and weighter Commandement should so come behinde A n Pro. 22. 1 2. good name being more to be desired then great riches Secondly The words Thou shalt not beare false witnesse are borrowed words taken from the Courts of Iustice where Lands and Possessions doe oftener come in question then mens names and credits and therefore cannot without violence bee restrayned to the Letter The ninth Cōmandement then would haue vs to deale truly and sincerely in all things concerning goods whether ones outward estate and worldly riches or his name and credit Our Sauiour Mat. 23. 22. calleth it Faithfulnesse or Faith meaning truth and constancie both in our words and in all our bargaines and agreements which Psal 15. 2 16. is made one speciall note of him that shall dwell in the Tabernacle of the Lord that he speaketh the truth as it is in his heart The o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew word whereby Dauid setteth it forth Psal 111. 7 8. signifieth indifferently Faithfulnesse or Truth The contrary whereof is all kind of falsitie namely First Open vntruth or Lyes Therefore p Ephes 4. 25. putting Their errour that hold officious or sporting lyes as they call them to be lawfull all which the Apostle heere condemneth and are all of them contrarie to the nature of God to whose Image wee ought in euery thing to be conformed who is the God of Truth Psal 31. 6. Neither ought any pretence of doing good vnto our Neighbour draw vs to any officious lye seeing the rule
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 ●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 ſ 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 ●●id is no respecter of persons nor mooued by any qualit● 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. ●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 ●es●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 ſ 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 ● 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
17. 21. That all may be one as thou Father in me and I in thee that they also may be one in vs. And by reason of this vnion which the members haue with the head and euery member one with another it is that the whole bodie that is to say Christ himselfe the Head and all the Church which are his members are called n 1. Cor. 11. 12. Christ as we heard before And so taking Christ together with his Elect the Catholike Church is called The Mother of the Spouse himselfe Cant. 8. 2. and the Church that is all the Elect his Sister Cant. 4 9. and 8. 8. The third thing is Adoption or the making of vs the we become children by Adoption sonnes of God by grace being regenerate and borne againe in Christ who is the Sonne of God by nature as it is said o Iohn 1. 12. 13 To them that receyued him hee gaue this dignitie to bee the sonnes of God p Gal. 3. 17. for all of you are the sonnes of God by faith in Christ Iesus q Gal. 4. 4. When the fulnesse of time came God sent forth his Sonne c. that wee might receiue the Adoption Fourthly Beeing one with Christ wee also haue his and haue his Spirit to be ours Spirit to bee ours for if any man haue not the Spirit of Christ the same is not his Rom. 8. 9. Because yee are sons saith the Apostle Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father And hereupon the Spirit of Christ whom we receiue is called The Spirit of Adoption Rom. 8. 15. Now let vs in a few words recapitulate the summe of all we are to know concerning Regeneration for so we shall make a better passage to that which followeth First It is a meere r Psal 102. 18. Esay 65. 18. B●t ●e glad c. yee whom I create Eph. 2. 10. Gal. 6. 15. Creation God findeth no more matter to worke vpon for the making of a man anew then when he made that lumpe whereof heauen earth were framed Secondly the manner of this Creation is by a new birth when a hollow person one as emptie and voyd of heart as the hollow of a tree is of substance is made to haue a heart and a wild Asse-Colt borne a man by spirituall Regeneration as Tsophar speaketh Iob 11. 12. A maruailous a strange birth wherin there is no more matter to beget him of then there is in the hollow of a tree to fetch out heart of Oke Thirdly Therefore this Birth is not naturall as parents beget their children but legall as Iechonias begat Salathiel whether hee adopted him or rather that as next of DAVIDS line without adoption he succeeded in the gouernement But howsoeuer it were in the case of Salathiel we speake of that which is adoptiue Fourthly There is a difference of this Adoption from all other for men adopt children when themselues are childlesse God hauing a Son of his own adopteth vs vnto him therfore all Adoption ſ Eph. 1. 15. is in through Christ Fiftly Because GOD was purposed to bring many children this way vnto glorie it pleased him to found a most noble Incorporation whereof all other bodies politique are but counterfait Of this Incorporation Christ God and man is the Head all beeing adopted by him and incorporated into him the members are euerie one Kings and Priests two of the most sacred and venerable things that euer were in the world euen among the Heathen the bone and ligament that tyeth all together is the holy Spirit the soule as it were of this Incorporation That where other Corporations are said to consist of a bodie without a soule this hath the Spirit of God himselfe to bee the soule of it So the Apostle teacheth 1. Cor. 12. 13. By one Spirit wee are all baptized into one Bodie and all made to drinke into one Spirit Againe t Eph. 4. 4. There is one Bodie and one Spirit that knitteth all the parts together Sixtly Therefore also we liue u Gal. 5. 25. all by one Spirit the same Spirit that quickned our Head quickning also vs that are his members in that whosoeuer is Christs hath his Spirit Rom. 8. 11. The verie words of the promise imply as much x Ezech. 36. 27 I will put my Spirit in the midst of them And thereupon is the Gospel called y 2. Cor. 3. 8. The ministerie of the Spirit And z Gal. 3. 2. PAVL saith Receyued ye the Spirit by the workes of the Law or by the hearing of faith And as certainely and verily as the naturall man liueth by his reasonable soule so certainely and verily doth the Regenerate man liue by the Spirit dwelling in him beeing now no more a naturall man so farre as he is Regenerate but hauing all his life from and in that Bodie politique a Gal. 1. 20. I liue no more I but Christ liueth in me b Coloss 3. 4. When Christ which is our life shall be manifested c. Therefore is the whole Bodie comprehending both the Head and members called c 1. Cor. 12. 12. Christ and euerie particular d Iohn 3. 6. 1. Iohn 5. 8. Spirit because as he is begotten of the Spirit so he liueth in and by the Spirit This is the summe of all whereunto let me adde First Where the Spirit is it e Acts 15. 9. purifieth and clenseth the heart maketh all whole and cleane as a griffe set into a Stock doth alter and change the nature of it wherefore Sanctification of the whole man is an vnseparable companion of the Regenerate estate f Iohn 3. 6. That which is borne of the Spirit is Spirit heauenly and spirituall Secondly That liuing in the Spirit it is as naturall for vs so farre as wee doe liue in the Spirit that is to say are Regenerate and consequently sanctified to bring forth the fruits of the Spirit Loue Ioy Peace c. as they are reckoned Gola 5. 22. as it is for fire to burne for the wind to blow c. which is it the Apostle saith there g Gal. 5. 25. If wee liue in the Spirit let vs also walke by the Spirit And so are the graces of the Spirit distinguished from the Spirit dwelling in vs as the effects from the cause in the verie same manner as the worke of reasoning and disputing is from our reasonable soule it selfe But of these two things the worthie fruits and effects of Regeneration wee are to speake in that which followeth Of a Regenerate estate there be two degrees as it Sealed vp during the infancie of Regeneration were two ages Infancie and Mans estate of both which the Apostle speaketh Eph. 4. 14. Till we meet all together in the vnitie of Faith and of the knowledge of the Sonne of God vnto a perfect man vnto the measure of the age of the
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 condign● 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 ●● 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 iusti●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. ● 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