himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
deserued or good things which we would abuse or els positiue and these either generall and more common as giuen to elect and reprobate such as the gift of tongues learning prophecie miracles c. or more speciall whereby onely they that are to be saued are distinguished As namely that first and eternall grace of election and that second grace whereby such as are elected and giuen to the Sonne are in due time by effectuall vocation iustification and sanctification lead vnto glorie and saluation All these are of his grace whome Peter calleth the God of all grace But there is yet another grace of God which is no gift infused into vs but resideth in God himselfe which is his free fauour and grace by which he loueth and accepteth his elect in Christ his beloued and this is the first and cause of all other subsequent graces Which is both to be distinguished from the former because the Scripture doth alwaies distinguish them in the doctrine of iustification Rom. 11.6 If of grace then not of workes and more plainly chap. 5.15 much more the grace of God and the gift by grace hath abounded to many As also must be applied to this text not only 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God but 2. because the Apostle by mentioning of grace againe secludeth all that prevision of works formerly mentioned which might be motiues vnto God for the bestowing of his grace that all causes and occasions of the free grace of God out of God might be excluded and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it For how doth the Papists wind themselues when they meete with this and such like places that with them they may hold their blasphemous doctrine of iustification by workes and humane satisfactions you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle that we are iustified freely by his grace as though they were of his minde and of ours and as if no difference were betweene vs in this maine matter which I dare say if we were agreed in we should not long dissent in any matter of great moment but they speake in their owne sence and retaine a tricke of their mentall reservation which both destroyeth the text and ouerthroweth the foundation of religion For 1. by Iustification they meane not that compleat righteousnesse of Iesus Christ which the Lord imputing vnto vs accepteth vs in but a kind of righteousnesse which God putteth into vs to make vs iust which is nothing else but a physicall change of the heart from euill to good or a motion from iniustice to righteousnesse at the first imperfectly begunne and needeth a second iustification to eke it out 2. By Grace they meane nothing lesse then this fauour of God in Christ accepting his elect but certaine gifts of grace bestowed of fauour or habituall graces of faith hope and charitie which are daily perfected by the daily exercise of them And what is this els then to say that we are iustified that is made iust before God by the inherent righteousnes which he bestoweth vpon vs the which righteousnes not of Christ but of our owne infused into vs not imputed vnto vs doth formally iustifie the sinner in the sight of God But this evasion 1. offereth great violence to the text wherein as we haue heard the Apostle opposeth these two grace and good workes as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it and it is to be marked that what the Apostle here calleth grace he giueth three titles vnto it in the former verse all of them without our selues and peculiar vnto God himselfe 1. bountifulnesse 2. loue 3. mercie and not only this place but sundrie such paralel places shew plainely that by grace cannot be meant any thing infused into vs but only a free fauour in God accepting vs as righteous 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes marke by the way that exclusiue but according to his owne purpose and grace giuen vs but when before the world was Let now any man of common sence say whether this grace whereby we are saued be any gift of grace infused vnto vs vnlesse it could be infused before the world was or we were in it Secondly this conceit confoundeth two distinct things namely our iustification and sanctification which the Apostle distinguisheth 1. Cor. 6.11 and Rom. 5. are noted two things which befell vs by Adams sinne 1. the guilt of that sinne 2. the natiue corruption or pronenesse and propensitie to any other sinne as a iust punishment of the former and accordingly he distinctly noteth two things that by the second Adam are restored vnto vs the former is freedome and absolution from that guilt which is our iustification before God and the latter is the repairing of Gods image which is called regeneration which is here imperfect but shall be hereafter raised to that legall righteousnesse from whence we fel implying vnto vs that as we must retaine the distinction betweene the guilt and corruption of sinne so also must we betweene the freedome from the one the other which this popish interpreattion confoundeth Thirdly this interpretation of the phrase by the Romish teachers maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it 1. whereas the righteousnesse of God is made manifest without the law Rom. 3.21 this shall be false for the law reuealeth that righteousnes which is by inherent qualities gifts of grace or the habit of loue 2. whereas the iustification of a sinner is by a righteousnesse which satisfieth the iustice of God such a righteousnesse as this cannot doe so for our best inherent righteousnesse is mingled with corruption is verie imperfect farre from that which the lawe requireth and 〈◊〉 from that which God accepteth who neuer accepteth but such as bring perfect righteousnesse either of their owne or of the Mediators All which I haue propounded for the right interpretation of this phrase because it nippeth in the head all that Popish deuise of iustification by workes so derogatorie to this Apostolicall iustification by grace as they can no sooner be reconciled then can fire and water light and darknesse and that abandoning such tricks of mens braines we might come to conceiue the truth of this fundamentall doctrine as the Scriptures haue taught vs to conceiue of it Doctr. The righteousnesse of a sinner before God is not any qualitie in the beleeuer but that which the Lord imputeth and accepteth through his sonne For 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth yet ascribeth not their righteousnesse thereto but attributeth it wholly vnto grace And if we speake of the righteousnesse of a
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants take vp some care to remooue that euerlasting death which this euill threatneth and will certainely bring if in due season it be not repressed Teach thy child and traine him in the Scriptures from a child teach thy seruant the trade of Christianitie and godlinesse for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound vse good meanes to get them the light of knowledge opposed against this blindnesse of mind worke vpon their wills to breake them from the follies and vanities of youth opposed to this rebellion of will bring them at least to outward conformitie in their conuersation opposed to this generall deprauation of manners these things they will not forget in their age or if they do the perill is their own thou hast done thy duty one thing remember thy seruants thy children are all poysoned and haue need of some present antidote Verse 4. But when the bountifulnesse and loue of God our Sauiour towards man appeared 5. Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which hee shed on vs abundantly through Iesus Christ our Sauiour 7. That we beeing iustified c. Our Apostle hauing so largely described the miserable condition of man in his naturalls whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses he now setteth by it a liuely description of a new condition vnto which those who are good in Gods sight are called and this he doth in these foure verses in this order First by the principall efficient cause of it which is the bountifulnesse and loue of God fitly opposed to that hardnesse and vnmercifulnesse of men which was the ground of feircenes in their speaches and behauiours God was not so feirce against man but when we were in that miserable condition as he is the fountaine of all goodnes in himselfe so his gentlenes and philanthropie streamed out and the glorious beames of his grace shined out vpon vs through his Christ ver 4. Now this principall efficient is illustrated 1. by the time when 2. by remoouing the contrarie things which whatsoeuer they may seeme are so farre from beeing causes as they are rather diametrally opposed namely the workes of righteousnesse which we had done that is the verie best and floure of our workes which indeed had no righteousnesse here was no such thing concurring to the helping of vs into this estate but his meere mercie saued vs which assertion of Gods free mercie is inserted and repeated againe to take downe the arrogancie of some presumptuous spirits in those dayes This he doth in the former part of the 5. verse Secondly by the instrumentall or ministeriall efficient cause which helpeth vs into this change and new condition and this may be conceiued either proper and that is the renewing of the holy Ghost or typicall and sacramentall and that is the lauer of regeneration By which some vnderstand Baptisme in a larger sence including all the gifts necessarie to saluation as it is taken Ioh. 3.5 and 1. Pet. 1.3 because the verse following casteth eye to such places of the old Testament which speake not of the effusion of sacramentall water but of the plentifull powring out of such graces of the spirit as were prophecied to be in abundance conferred to the Church of the new Testament as Ezech. 36. I will powre out cleane waters Ioel. 2. I will powre out of my spirit that is the waters of grace vnto a new life But I will not leaue the high way where I may as I take it more conueniently goe in it I will speak of this lauer of regeneration in the stricter sence taking it for the sacrament of Baptisme for so I shall not confound things which the text seemeth plainely to distinguish the whole former sence beeing expressed in those words and the renewing of the holy Ghost as after in prosecuting them we shall see Thirdly this new condition is amplified by the finall cause of it and this ende is twofold 1. nearer hand namely our present iustification That by his grace we beeing iustified that is accounted righteous 2. more remote and further off but annexed and inseperably tyed vnto the former namely our future glorification when we shall be manifested to be heyres of life eternall which yet is not so farre off vs but that we haue sure hold of it by hope So as the whole carriage and meaning of these 4. verses seemeth to be this Howsoeuer formerly we were in our old estate lost in wandring and vagrant courses yet after that the most free loue and good will of God our Sauiour whose sole mercie alone mooued him in his sonne to embrace vs through the preaching of the Gospel did more clearely shine out then not of any workes of righteousnesse which we had done for what could we then doe but of his meere mercie he saued vs and to this purpose he powred vpon vs his holy spirit to the renewing of vs and the purging of our consciences from all the impuritie of them of which inward purging that lauer of Baptisme is a signe and representation wherein he doth not sparingly and drop by drop besprinkle our consciences with those pure waters but abundantly and with a liberall hand sheddeth them and powreth them ouâ— vpon our soules through Christ our Sauiour All which our good God hath done for vs that we might obtaine righteousnesse and all spirituall graces attending it and so might be led to the fruition of that glorie which he hath alreadie put in our hands by faith and hope which shall not make vs ashamed In the principall efficient we are to speake of three things in order 1. of this loue and bountifulnesse of God which is the positiue cause of our saluation 2. The time when it appeared vnto vs But when the bountifulnesse and loue of God towards man 3. The remoouall of a supposed cause not by the workes of righteousnesse which we had done but by his mercie he saued vs. In the first we must first distinguish these two words bountifulnesse and loue of God towards man The former noteth rather that natiue nesse which is in or rather which is his owne nature who is goodnesse it selfe and readie to be implied to the good of the creature The latter a communicated and participated goodnesse vnto others as a streame issuing from the former fountaine for it is said to be such a goodnesse as hath appeared And whereas the goodnesse of God shineth out in and to all his creatures not only in creating them all verie good but in the daily ordering and preseruing of them this is not such a generall goodnes but more speciall and
appeareth in that some are iustified before baptisme as Abraham was before he receiued the seale of circumcision Cornelius Act. 10.47 the Eunuch Act. 8.37 38. some after baptisme as numbers who are daily conuerted some out of Poperie some out of profanenes Yea whereas onely two sorts of persons were baptized either infants or men of yeares in the latter was faith euer required before their baptisme so Phillip to the Eunuch If thou beleeuest with all thy heart thou maist And for infants if they be of beleeâ—ing parents they are holy in the roote and to them belong the kingdome of heauen euen before they are presented to this water 5. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely grace is tyed 2. the only meritorious cause of our regeneration which is the blood of Christ properly purging vs from all sinne 3. the most powerfull next and applying efficient which is the holy Ghost to whome our renewing is here ascribed and not to the Sacrament of Baptisme in this our first sense Secondly how is baptisme then the lauer of regeneration Answ. In diuerse regards 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne and accepting to grace in Christ for as the word signifieth this so doth also the Sacrament which is a visible word And thus is it truely said of the word and Sacraments too that they saue and sanctifie because they signifie the good pleasure of God in sauing and sanctifying vs euen as we say a man is saued by the kings pardon not that the pardon properly doth it for that is the meere mercifull disposition of the King but because the pardon written and sealed perhaps by an other signed by the king is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor 2. As it is a seale or pledge of our sanctification and saluation as certenly assuring these to the soule of the beleeuer as he is or can be assured of the other that as a man hauing a bond of a thousand pound sealed him may truely say of it here is my thousand pound that is a securitie as surely confirming it vnto me as if I had it in my hands or as I haue this euen so may the beleeuing partie baptized say of his baptisme here is my regeneration here is my saluation 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament and apply it to these purposes in which regard it may be as truely said to renewe as faith is said to iustifie and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse so Baptisme is a meanes helping forward our renewing by the true vnderstanding and conscionable and serious meditation of it 4. In that in the right vse of it it giueth and exhibiteth Christ and all his merits to the fit receiuer for then Gods grace putteth forth it selfe and after a sort convaieth it selfe in and by this instrument into the heart of the worthie receiuer And thus principally it is the lauer of regeneration because in it and by it as a meane and organe the holy Ghost freely worketh his grace in such as in whome he delighteth and thus are we fitly lead to the second point propounded concerning these persons The second point namely the consideration of the persons to whome baptisme is the washing of the newe birth will more cleare this difficult point for we must not conceiue it thus in euery partie baptized but in such as haue the gift of faith to receiue the grace offred Ioh. 1.12 so many as receiued him he gaue them power c. Eph. 5.27 clensed with water through the word namely beleeued for whence else can water haue power to wash the soule It is not then the washing of the bodie with water but the receiuing and applying of the promise by faith which bringeth grace into the soule without which faith both word and Sacraments are vnprofitable This Christ we knowe required in baptisme he that beleeueth and is baptized shall be saued The Apostle in the supper requireth a worthie receiuing and who can denie but if grace be conferred in the Sacrament it must be receiued also and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule Whence it is necessarily concluded that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element and that as a naked signe example whereof we haue in Iudas who are the Passeouer but remained a deuill In Simon the sorcerer who was baptized but remained chained in the bonds of iniquitie and in the gall of bitternes In Ananias and Saphira who no doubt were among other Christians baptized but not washed from their hypocrisie In all which neither was grace conferred nor wickednes weakened And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe without oyntment or as a dead letter without spirit for nothing is promised them in the word seeing all the promises goe with condition of faith and repentance which they want and can we meruaile if the seale doe him no good that hath no name no right in the couenant Quest. But howsoeuer in men of yeares faith is required vnto baptisme yet we are most to respect it as administred vnto children in whom we cannot expect faith and therefore vnto them either faith is not requisite or by the former answer their baptisme is vnprofitable Answ. This well is deepe and we want wherewith to drawe certentie of resolution but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors as most probable for the vnfolding of this difficultie To which purpose let vs first distinguish of infants of whom some are elected and some belong not vnto the election of grace These latter receiue onely the element and are not inwardly washed the former receiue in the right vse of the Sacrament the inward grace not that hereby we tie the maiestie of God to any time or meanes whose spirit bloweth when and where he listeth on some before baptisme who are sanctified from the wombe on some after but because the Lord delighteth to present himselfe gracious in his own ordinance we may conceiue that in the right vse of this Sacrament he ordinarily accompanieth it with his grace here according to his promise we may expect it and here we may and ought send out the prayer of faith for it Obiect But they want faith Answ. 1. They want indeede actuall faith which presupposeth hearing vnderstanding c. neither could it be that if they had at that time such an habituall faith that they should so vtterly loose it as neuer after
Rom. 13 14. 2. Pet. 2.13 1. Pet. 1.13 Miserrimus est qui misero servit Eph. 4. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 4 5· The spirit in man lusteth after enuie prooued 1. Sam. 18.9 Prou. 29.17 Gal. 5. Rom. 1. Professors must be carefull to banish all the sinnes of this suit Gen. 6.5 Rom. 5 1â— Men are naturally possessed with this point of Poperie that this corruption is seated in the bodie sences and inferiour faculties of the minde onely Timely take in hand thy crooked nature Morbus languor naturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God can be so good to man seeing so many vessells are prepared to destruction Rom. 11.22 Psal. 73.1 Mich. 7. â—â— 2. Cor. 2.15 Then are we saued when we are sanctified 1. Ioh. 3.2 Ioh. 3.18 Saluation considered two waies Alia est depositio peccaâ—i quae donatur ex parte Alia mortalitatis quae speratur None saued hereafter who are not saued here For assurance of saluation haue recourse to thy sanctification Philip. 1.6 Men conuerted are happie men though the world see it not Trie thy present happines by this touchstone Before the Lord put forth his loue in his Christ it could not be reached of man or angel 2. Tim. 1.10 Hebr. 1.3 Let the Papist goe to the nobles of the court of heauen we must goe to the Prince himself Let it be well noted against the Papists that euen works of iustice and grace are opposed vnto mercy grace and not works of nature as they would haue it Our saluation beginneth in election and not after we come to faith knowledge or good desires and works Both Augustine and Thomas vrge this place to prooue this conclusion Voluntas dei occulta esse potest non potest esse iniusta August ad Paul epist. 59. Ezek. 16.63 Dilexit non existentes imo resistentes Bern. Qui fecit te sine te non salvat te sine te August Essentiall parts of a sacrament three The Lord in baptisme not onely offereth but exhibiteth grace Concil Triden sess 7. can 8. si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam c. Grace not tied â—o the sacrament Rom. 4.10 Baptisme how the laver of regeneration Non quod dicitur sed quod creditur Aug. in Iohan. Ruccella Iudae venenum fuit non quod mala sed quia malus male accepit August Faith of Infants what 1. Cor. 7.14 Recte dicuntur â—ideles licèt nondum imbuti sunt fide Musc. in Matth. 18. Spiritum fidei Zanch. ad Eph. Semen fidei In infanâ—ibus qui adhuc per aetatem credere non possunt spiritus sanctus in eorum cordibus fidei vices agit Pet. Mart. in Rom. 6. Baptismus fluminis â—laminis sanguiâ—is What baptisme serueth for in them that beleeue alreadie Limbus puerorum Durus illâ— Papista lib 8. de Paradoxis Abluitur peâ—catum in baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No woman a fit minister of baptisme It is against the dignitie of this ordinance to be brought into priuate houses Ambrosius de obitu Valentiniani Imperatoris ait illuÌ„ gratia baptismi noÌ„ caruisse licèt non esset baptizatus quum eius desiderio flagrasset Necessitate premente adulti voto saepe voluntate soluÌ„ fuere baptizatâ— Falling from the grace of baptisâ— a groâ—â—â— error Hose 2.19 The congregation ought not to depart from baptisme Reas. Regeneration what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 2. Cor. 3.18 Rev. 22. Opus ad extra All inward grace in baptisme is from the holy Ghost Hebr. 10.4 Bellarmins instances to the contrarie refuted De Sacram. lib. 2. c. 4. 2. king 5. Ioh. 9. Coloss. 2. â—â— 12. Act. 7. Vis regenerandi non aquae siâ—plici sed Sacramentali id est gratiae â—ei quâ—â— mediante verbo per aquaÌ„ operaturadâ—â—ribenda est Pola in Analys Catech Basil. 1. Ioh. 2.27 Mark 16.20 Isa. 59 21· Deut. 29.2 God in sauing reneweth men to his owne image 2. Cor. 5.17 Eph. 4.23 2. Pet. 1.4 Luk. 1.75 This necessitie is not to be coÌ„ceiued of the signe but of the thing signified Ioh. â—3 1â— Notes to trie this secret worke of God in thy selfe Ioh. 3.10 2. Cor. 4.4 Rom. 9.18 Gal. 5. Synâ—â—doche Ioh. 15.26 Graces of gods spirit compared to waters Ier. 17.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit â—aid to be powred out in three respects Isa 11.9 Christ was PROMISED to the Israelites but GIVEN vnto vs. Ezek. 47. 1. Pet. 1.10 Ioh. 7.39 Our increase must be proportionable to the grace so plentifully poured out Phil. 3.8 Eph. 3.18 2. Cor. 3.18 Isa. 32.15 We haue great cause to bewaile our barrennes whereof are 3. maine causes Tantalus Isa. 55.1 â—zek 47. Ioel 3 18. Isa. 12.4 Christ our Lord the fountain of all our welfare Psal. 133.2 Ioh. 1.16 In thy want beg grace at his hands In thy supplie be thankefull vnto him Iustification what Rom. 8.33 What is meant by Grace 1. Pet. 5.10 A Romish shift auoided The righteousnes of a sinner before God is no qualitie in the beleeuer Gratia iustificaÌ„s in solo deo subiective in nobis obiectivè tantum in est Exod 32.33 Rom. 5.19 Pides iustificat non absolute sâ—d relative scil cum obiecto non efficiendo sed afficiendo applicando Luk 7. â—â— Gen. 27. â—7 Christ and saving graces are no circumstances but the substance of all religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haereditas est successio in vniversum ius desancti The ciuill law accounteth the heire and him that so maketh him but one the same person Eph. 1.18 Matth. 25.34 Eternal life being an inheritance must needs be most free Gal. 3.29 Voluir deus istaÌ„ connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex deâ— constitutione Martyr in Rom. 2. Whosoeuer would haue right to life must become a sonne Set thine heart vpon this purchase Hebr. 11.8.9 Keepe well the deedes of it 1. king 21.3 Comfort to those that are heyres All truths of God must be deliuered but some more dwelt vpon Rev. 1.1.11 vers 6 7.8 Contra solem obloqui Greenam cap. 1.1 Points of controâ—ersie must bâ— diligently heard taught Iude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good worke cannot come from any but a good man Opus quod qui fecerit vivet in eo non fit nisi à iustificato Aug. de spiâ— lit c. 29. Mark 11.24 Hebr. 4.2 Professors of the Gospel must be the first and forwardest in euery good worke Matth. 5.24 2. Pet. 1.8 1. Pet. 2.15 1. Pet. 3.2 2. Pet. 1.10 Rom. 2.9 Meanes to help forward the former dutie Philip.
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
in him that runneth but in God that sheweth mercie and cap. 11.35 who gaue vnto him first that he should recompence Hence 1. vve conclude that if God should choose to saluation for any thing in man it could not be but man should be the first in his owne election and God should come after him yea it would ouerturne all the order of God in his most wise proceeding and would place his second grace before the first for whereas the first grace namely the election of such as the Father is to giue vnto the Son by him to be saued in all good order should precede the second whereby such as are elected before all time are in time giuen to the Sonne called iustified graced glorified and so saued The Popish doctrine of Gods foresight of faith or workes placeth this latter in Gods counsell before the former Secondly election is of grace Rom. 11.5 There is an election of grace but if it were of foreseene workes it were at least partly of desert and then should it follow 1. that it could not be of grace any way because not of grace euery way ver 6. 2. that all our owne reioycing should not be excluded Rom. 3.27 3. that if the Apostle should aske againe who separated vs our answer might be we partly separated our selues Thirdly our Apostle Eph. 1.4.5 affordeth vs three grounds more 1. from the time of our election which is before the fouÌ„dation of the world before we had done either good or euill or were in the world to doe it 2. In that he maketh our workes effects of election and therefore cannot be causes of it he hath chosen vs in him not because he foresaw that wee would be holy but that we might be holy and vnblameable as in cap. 2.10 we are his workemanship created to good workes and because it might be said that yet God might foresee who would receiue grace and who not and consequently who would vse the same aright in ordering their liues The third conclusion in the 5. verse affirmeth that God respected nothing out of himselfe or in vs past or to come but according to the good pleasure which he purposed in himselfe as Beza readeth it he choosed vs to partake of his grace Fourthly I would aske a Papist whether if the Lord did foresee any thing to bring vs to saluation by whether that was not the couenant of grace rather then the couenant of workes by the which neuer was or could any man be saued 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes whether himselfe should not be the bestower of that grace and worke so as still not the worke if there were any but his grace shall be the first moouer 3. Whether God should be mooued if by workes by those before conuersion or after if they say by those after conuersion euen these saith the Prophet are as a stained clout If by those afore which their doctrine seemeth to tend to affirming that our vnregenerate wills haue a power to consent and coworke with Gods will and to prepare themselues to iustification then our text controlleth them which saith there was no such works at all which could mooue the Lord to take any pleasure in vs. Nay we were sinners saith Paul when God chose vs and such sinners as are described in the former verse blinded in mind rebellious in will and disordered in our whole conuersation Which shal serue for the ouerthrowe of all workes either preparatorie or foreseene or which any other way may obscure the free grace of God in our election and saluation Vse 1. To be sober minded and wise to sobrietie in the matters of Gods counsell inquiring into no reason further then his will which is euer iust although the thing may seeme strange and dazle our weak eyes the which one point would cut off many controversies and needles questions of sundrie diuines who in their platformes of election and reprobation will allowe the Lord no further libertie then themselues can deuise reason of for one the foresight of some good for the other of some euill which cannot but bring in an vniuersall reprobation because all are the sonnes of wrath by nature and God seeth them not out of this condition in themselues besides that the Lord shall be tied to conditions whereas he will haue mercie where he wil and whom he will he will harden 2. This doctrine is a ground of true humilitie for when all saluation from first to last is acknowledged to be of grace altogether out of our selues it shutteth all presumptuous mouthes who would gladly be sacrificing to their owne nets And this seemeth to be the Lords end in stablishing his free couenant that his people might remember and be ashamed and neuer open their mouth any more How carefull is he to take all such arrogant speaches out of their mouthes Deut. 7.7 and 9.5 Say not because of mine owne righteousnesse hath the Lord giuen vs this land and much lesse the heauenly Canaan and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others And the whole Scripture sheweth how he hath set his affection on such as were still the most vnlikely and in all outward respects least commendable the youngest for most part when the first bâ—rne seemed to carrie away all the priuiledge Abel before Caine Iacob before Esau Ephraim before Manasseh Ioseph and Dauid before the rest of their elder brethren his manner was alwaies and is to hide that from the wise which he would reueale to babes by foolish things to confound the wise and by weake things the mightie and why 1. in regard of himselfe because his good pleasure was such no other reason but his owne will mooued him 2. in regard of vs that no flesh should reioyce before him 3. Hence we haue also a ground of thankefulnesse when we heare of such a free choise and that the Lord enquired not what we were or what we were worthy of but loued vs before we were or the world was when nothing could be conceiued either preuenting or meeting this goodnes of God And indeede neuer can we come to see the bottomelesse sea of this grace vnlesse we behold it in this glâ—sse which our Apostle setteth before our eyes of our free election and saluation meerely by grace the which once if we come to behold how can we but magnifie his grace confesse his name feare to offend him tender all obedience vnto him yea in way of loue and thankefulnesse giue vp our selues to liue and die in his seruice who hath so freely so highly advanced vs vndeserued loues are great binders It is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes I can neuer make such a man amends for such or such fauours and yet this boundlesse loue
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters