her Doest thou beleeue this that whoso beleeueth on me shall not die euerlastingly She doth answere Yea Lord I beleeue that thou art the Christ that is Since I beleeue this that thou art the Messiah I cannot doubt but that those that cleaue to thee shall haue euerlasting life teaching that these confessions imply an affiance and trust of all good through him The second ranke of places proue that to beleeue the power of God is iustifying faith Scriptures affirming faith to be a beliefe of Gods power Mat. 9.28 c. Christ required no more of the blinde man then to beleeue that hee was able to heale him And Luke the seuenth that faith of the Centurion which Christ commended to be greater then hee had found any in Israel seemeth to bee no more then a perswasion of Christs power to restore his sicke seruant Say the word and my seruant shall be whole verse 7. So Marke 1.4 The Leper seemeth to doubt of Christs will but was well perswaded of his power If thou wilt thou canst make me cleane And how is Abrahams faith otherwise set out vnto vs then by this that hee was fully assured that he which had promist was also able to doe it Rom. 4.21 Hence it is thus argued That faith which Christ requireth and confirmeth by miracle that is a iustifying faith But to bee perswaded touching the power of God is that faith which hee requireth and hath so confirmed Ergo c. I answere to the first part of this reason that it is false For the faith which Christ requireth to iustification is such a faith as doth acquite vs from our sinnes and procure vs righteousnesse but such a faith is not heere required but onely a faith seruing to receiue a temporall blessing Which speake not of iustifying faith but of a faith auailing to temporall blessing to which faith it suffices to bee perswaded of Gods generall goodnesse and power as hee is a Creatour The which faith since it doth giue vnto God the glory of power aboue all his creatures it pleaseth him to reward with temporall benefits as a thing good in it selfe though it doe not iustifie vs in his sight But Abrahams example must bee further examined and explaned from the which they goe about to conclude the same thus Abrahams faith Abrahams faith was a iustifying faith But his faith was not a perswasion of mercy To confirme which they make two maine exceptions at this example First that it was of a temporall promise and ergo the obiect of it was not forgiuenesse of sins in Christ Secondly that it was of Gods power Rom. 4.21 and not of any speciall grace and fauour For the first this promise was as well spirituall was of a spirituall blessing as temporall It was as you may see Gen. 15.5.18 17.5 6 7 8. c. of a seed which God would raise vp out of him and of Canaan which should bee giuen to his seede and in that seede the blessed seede Iesus Christ In Iesus Christ and vnder Canaan as a type heauen was figured and promised Now the obiect of Abrahams faith so farre as it did iustifie him was that blessed seede which is Christ Gal. 4 16. For it was rather the sight of Christ which hee had by faith then the perswasion of a sonne to bee borne to him and Canaan to be giuen his seede that made him to reioyce as Iohn 8.56 Abraham reioiced to see my day and hee saw it and was glad For the second when they say it was a perswasion of the power of God and not of his fauour they are mightily ouershot For the text saith first verse 20. that he did not doubt of the promise of God Now the promise alwaies implyeth Gods good will Looked first to Gods good will in the promise and grace The promise runnes not I can giue thee a seede Abraham and this Canaan to be possessed by thy seede but I will do thus and thus How then doth the Apostle set out Abrahams full beliefe in this that hee was assured that he who had promised was able also to doe it I answere Not because Abrahams saith did iustifie him as it did beleeue the power of God but because his iustifying faith which was fixed on the promise did sustaine it selfe Next to Gods power to sustaine himselfe in temptation by this consideration of Gods power in the time of triall betweene the promise and execution For vsually the Lord puts a time of delay betweene these vvherein faith is exercised Thus it was with Abraham he had a promise touching a seed the execution is deferred Hereupon his faith is assailed thus Thy body is dead Abraham thy wife hopelesse that way These things foiled Sarah Now when Abrahams faith on the promise is likewise set vpon hee holds fast the promise and against these arguments of vnbeliefe faith opposeth the all-sufficient power of God and sustaineth it selfe with this consideration God is able A third ranke of places tendeth to shew that to beleeue Christ dead and risen Scriptures putting faith in a beliefe of Christs death resurrection is true faith As Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued And 1. Cor. 15.3 4. c. it is made the summe of the Gospell To beleeue the death and resurrection of Christ Hence thus they reason To giue credit that Christ is dead and risen is a iustifying faith but this is no perswasion of mercy Ergo. I answer The Apostles must interpret and construe themselues To beleeue Christ dead and risen as they taught him is true beleefe but they teach these things still with application But these are to be vnderstood with applicatiō as Rom. 4.25 He was deliuered to death for our sinnes and is risen againe for our iustification And Rom. 8.34 Who shall condemne it is Christ which is dead yea or rather which is risen againe for vs for that is to be vnderstood in euery member of this sentence which is added onely in the last that he maketh request for vs. So also say the Apostles Acts 5.31 that God had raised vp Christ to be a Prince and Sauiour to giue repentance to Israel forgiuenesse of sinnes Now thus to beleeue the death resurrection of Christ as thereby to look for forgiuenesse of sinnes is not bare knowledge but true affiance and assurance And these are the scriptures from the which they would proue this generall faith to be true faith Now follow the reasons Aduerse reasōs answered by which they goe about to shewe that there is not any particular assurance of mercie in faith First then thus they dispute There is no faith where there is no word but there is no word that saieth to any of vs Thy sinnes are forgiuen thee Ans We haue a particular word infolded and wrapped
not the vilest and basest creature on the earth but it is in more happy state and condition then we are Vses 1 We erre to doubt of Gods loue vnder the Crosse The vse of this briefely is to take away the scandall of the Crosse and comfort vs therein For vvee when euill doth whip vs the Crosse lies heauy on vs and some bitter cup is measured out vnto vs morning by morning beginne to question Gods loue and thinke that vvee are not beloued of him But wee goe by a vvrong line and false rule For wee must looke off from these things and examine whether hee hath giuen CHRIST vnto vs or no. If wee finde this onely begotten Sonne reuealed in vs Specially if wee know haue Christ wee may then assure our selues that vvee are loued of GOD and that euen with this speciall loue Who is the sole â—â—râ—est of Gods loue CHRIST is the surest yea the onely pledge of Gods loue whom if wee haue bestowed on vs let other matters goe as they may wee neede not to doubt but that wee are of Gods best and dearest fauourites 2. They dream who presume on Gods loue for their worldly prospâ—ritie Secondly this may serue to quell and pull downe that vaine prefidence that is in many vvho vpon the bare enioyment of outward things in great plenty presume themselues to bee most deepely in the Lords fauour and before others in that point For this is a most fond presumption and meere delusion to build our hopes of Gods loue on such sandie grounds No man can know whether GOD loue or hate him by these outward things Eccles 9.1 In â—â— ir â—uffe without Christ they are but as traitours without a Pardon frolick ng it by the Kingâ— patience Were it not fond for a Traitour to presume of the Kings Mercie that hee doth let â—im in the Tower take his reuenues enioy his Lady and children ride his great Horse and vse what Lordly sports hee please Can any thing assure him of this gracious mercy of his Prince but his pardon sent vnto him vnder the Kings hand and Seale So haue thou as much of this vvorldly happinesse as thou canst wish be thou for outward things the mirrour and enuie of the vvorld yet art thou neuer the farther in the fauour of GOD. Thou standest but as a condemned Traitour before him vnlesse thou finde that hee haue giuen CHRIST vnto thâ—e to bee thy peace and thy attonement Onely so farre as thou hast the knowledge of of this Iust One imparted to thee as thou doest loue him and his Gospell as by faith hee is become thine so farre canst thou haue any assurance of Gods loue and mercy All other things notwithstanding No better thâ—â— Cain without Christ giuen to thee it is no better with thee then Cain or Iudas nay then vvith the Diuell himselfe Nay then the Diuell who is the Prince of the world and hath the glory and happinesse of it aboue the greatest Monarch of the earth Doct. 3. God doth loue his before Ch i st be giuen to die for them Thirdly since God out of loue to his giues Christ for their redemption obserue that there is a loue of God to his now in misery before Christ himselfe cometh in as Mediator for them Loue though in God it is but one most simply as himselfe is most simply one Gods loâ—e twofold A latter ensuing of Christs deâ—th Mâ—nifest in our iustâ—fiâ—ation yet for the change that it maketh in the creature and to help our weake vnderstanding a former and a latter loue and grace may be considered For there ariseth a grace of God vnto vs from the bloud of Christ in which mercy this new testament of giuing to vs beleeuing iustification vnto life is stricken Therefore Christ is called the Mediatour of the new testament Heb. 9.15 12.24 his bloud the bloud of the newe testament Mat. 26.28 And of this grace that place in the third to the Romanes verse 24. may bee vnderstood where the Apostle saith that wee are iustified freely by his grace through the redemption that is in Christ Iesus And reconciliation And in this respect the scripture putteth our reconciliation to God in the death of Christ 2 Cor. 5.19 Eph. 2.16 Rom. 3.25 and elsewhere But now these places must not be so vnderstood as if the Lord within himselfe before entirely hated vs but therefore these phrases are vsed because that in Christ that former loue of God springeth forth which while iustice was vnsatisfied might not bud out but lay hid and couched A former loue shewing it selfe in the gift of Christ For there was a loue to vs before Christ of which here is spoken and the effect whereof the giuing of Christ himselfe is heere affirmed A kinde-hearted father doth oft beare a secret and inward affection toward an vngratious sonne whom he hath cast out from him as Dauid toward Absalom 2 Sam. 13.39 14.1 c. though he will not suffer it to appeare till by the suit and request of som friend whom perhaps himselfe suborneth he bee reconciled to his sonne no lesse was there in God a hid loue toward vs before Christ which the Lord would not suffer to break forth to our knowledge till Christ by his death had made our peace for vs. Neither need we feare the putting of contrary wils in God by this meanes Before whom God was estraâ—ged from vs in regard of sin but did loue vs as foreknowne of himselfe for though as we were in a sort our owne worke through sinne in regard of iustice hee did stand separated and estranged from vs yet as wee were his worke or rather as he had of his gratious pleasure foreknowne vs he loued vs and in loue elected vs and therefore nothing hindreth but that his immutable fauor in these respects might be still continued toward vs and so it was For as his iustice for sinne held vs vnder wrath and death so his loue worketh another way taking vs out of the hand of iustice by giuing his only begotten in whom iustice and mercy doe kisse each other And to say that the Lord altogether hated vs in himselfe vntill Christ made intercession is such an assertion as we shall be easily inforced to reuerse For Christ made intercession called or vncalled if called there was great loue in the Father calling him to do such a kinde office for vs. If we say vncalled we goe against the Scriptures of the old and new testament in which nothing is more euidently taught then the calling anointing and the sending of the sonne by God the father The vse to commend Gods loue as very antient This now ought to make Gods loue the more deare and pretious vnto vs as being very antient and freely borne toward vs antient I say for we are loued of God before Christ was appointed our Mediatour who yet was ordained before the
since his loue was so wonderfull toward vs when wee were enemies that hee gaue his Sonne for vs to reconcile vs to him will now much more freely exercise his loue toward vs and firmely abide in his good vvill vnto vs that enmitie being vndone and dissolued Now the end followeth in these three things First the meanes whosoeuer beleeueth on him Secondly the state from whence wee are deliuered shall not perish Thirdly the condition to which wee are reserued but shall haue euerlasting life In the first viz. the meanes I consider these three things First that the beleeuer hath a benefit aboue others Secondly the vniuersalitie of this benefit whosoeuer beleeueth Thirdly the obiect which our faith must rest vpon beleeue on him These remaine to bee handled and then wee will proceede to the state from vvhence we are deliuered and condition whereto we are reserued First then Christ maketh this the end of Gods giuing him that euery one beleeuing should not perish c. Doct. 5. All of whaâ— sort soeuer beleeuing are saued The point which wee are heere to obserue is that without regard of any outward circumstance as well one as other is by faith iustified and shall bee saued All sorts of people that beleeue are made thereby heires of Saluation Which is plaine by testimony of the Scripture and euident by reason The grace of God hath appeared and doth bring saluation vnto all mon. Tit. 2.11 So Rom. 3.22 23. The righteousnesse of God is now made manifest by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference There is in this case no Nation before Nation no preheminence of any sexe sort kinde or degree aboue other but as well the Gentile as the Iew the poore as the rich vnlearned as learned euery one that beleeueth is an heire of life and child of God For thus is it expounded Rom. 1.16 The Gospell is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian Reasons Reason 1. Now the first reason of this vniuersalitie in the subiect of saluation Paul doth set downe Rom. 3.29 For hauing laid downe this generall proposition that a man euen euery one is iustified by faith lest the Iew as he was apt to doe should stomacke and disdaine this equality and fellowship of the Gentile in the matter of saluation doth adde a reason for it What saith he is God the God of the Iew onely and not of the Gentiles also Yea of the Gentiles also If then you aske why the world beleeuing doth inherit the blessing we answere euen because God hath pleased to be the God of all without difference of Gentile as well as Iew of one as well as other So againe Rom. 10.11 12. Whosoeuer beleeueth on him shall not be ashamed What Gentile as well as Iew Yea surely For there is no difference betweene them and hee that is Lord ouer all is rich vnto all that call on him Reason 2. A second reason is opened Rom. 11.32 from the purpose of God in shutting the Gentiles vp in vnbeliefe And what was that Not that they should bee vtterly finally reiected but that he might at length shew mercy on them his iustice ministring and making way vnto his mercy euen as now he dealeth with the Iewes whom hee hath cast off for a season to receiue them againe with the greater mercy Reason 3. Thirdly it is necessarie that it should be so that the Lord might cleere and manifest his equitie as most free from acceptation of persons that it might bee seene that neither Iew found acceptance with him as a Iew nor the Gentile was the lesse accepted vvith him as a Gentile Wherefore Peter when he saw in a manner the first fruits of the Gentiles saith Act. 10.34 35. Of a trueth I perceiue that God is no accepter of persons But in euery Nation he that feareth him and worketh righteousnesse is accepted with him Reason 4. Fourthly this was prefigured in Abraham Rom. 4.10 11. who by faith obtained the account of righteousnesse euen when hee was vncircumcised as well as after circumcision Reason 5. Lastly it was foreprophesied that in the seed of Abraham all the Nations of the earth should be blessed Gen. 22.18 that is haue the blessing of righteousnes and life through faith But now when was this specially accomplished Saluation was impaâ—teâ— to â—ll soâ—ts of people most pleâ—tiful y vndâ—r the Goâ—pell that the world through faith did receiue righteousnesse euen in the day of saluation in the acceptable yeere which was foreprophesied of and which the Apostle applyeth to the times of the Gospell 2. Cor. 6.2 and beganne from the Ascension of Christ to receiue generall execution Act 13.46 47. Wherefore this vniuersalitie of beleeuers is heere made to follow the lifting vp and giuing of Christ as procured thereby as also he speaketh elsewhere Iohn 12.32 when I am lifted vp I will draw all men vnto me In Christ then is the world reconciled in his death the wall of partition broken downe and both Iew and Gentile created into one new man The Iewes onely were before the people of God And no wonder is it that sauing knowledge was so straitly confined For they had Christ but in the shaddow onely and the light which did shine to them was as the light of a Candle and might easily bee bounded in little compasse but when the Sunne of righteousnesse appeared it was impossible but that the beames of it should be spread through the face of the earth Vses 1. An helpe to explicate some Scriptures speaking of the saluation of all First this helpeth for the vnderstanding of many Scriptures as of that 1. Ioh. 2.2 that Christ is a reconciliation for the sinnes of the whole world and Heb. 2.9 that hee tasted death for all men with the like 1. Tim. 2.6 2. Cor. 5.15 What is in these Scriptures the world What all men Must wee vnderstand thereby as some would haue it the whole body of mankinde and euery particular person in the world There is no such thing But these vniuersals must be vnderstood as in this place All that beleeue So there is a threefold vniuersalitie A threefoâ—d vniueâ—silitie first of all in generall both good and euill we must all appeare before the iudgement seate of Christ c. 2. Cor. 5.10 Secondly of all euill and vnbeleeuing persons expressed by the world Iohn 17.9 Thirdly of all beleeuing ones as in the former Scriptures a speciall vniuersalitie as Ambrose doth call it 2. A ligâ—t to shew vs our happinesse aboue the Gentiles before Châ—ist Secondly this teacheth vs our happinesse aboue the Gentiles of former times who foure thousand yeeres almost were no people without God and estranged from the life of God but wee now beleeuing are become consederates with God We see his saluation as they who liue in the acceptable
life that hath most excellent glory riches and happinesse ioined with it prepared and giuen vs through faith in Christ Is it not a base minde in a man that is owner or at least heire of most sumptuous and stately palaces to couet the poore cottages of beggers that stand by the high way side and repine if he cannot get them What will satisfie vs if heauen and etenall life cannot Doubtlesse Dauid made account that in this possession he was as well as heart could wish The lines saith he Psal 16.6 are fallen vnto me in pleasant places yea I haue a faire heritage So also is it very strange to see a godly man toile and moile for earthly matters in feare of want Feare not little flocke for it is your Fathers pleasure to giue you a Kingdome Not doubt of earthly necessaries when God hath giuen vs an heauenly kingdome saith Christ Luke 12.32 What is it that we are bid not to feare The want of foode raiment and earthly necessaries which are mentioned in the former verses And why Because our Father in heauen doth meane vs a kingdome For what hath God prepared an eternall life for vs and will he not maintaine this temporall Hath he purchased heauen and the glory of it for vs and will hee see vs perish for want of earthly things There is not any earthly father that doth with great summes of money purchase large possessions for his sonne and meaneth to bestow on him his whole estate who will neglect to finde him with foode and raiment and giue him such maintenance as is fitting Perhaps he will keepe him somewhat short during his nonage and not let him haue his purse alway full of money for his idle expenses vntill he haue wit how to lay it out and manage so great an estate So heere God doth not giue to his children outward things alway in that fulnesse that they desire because they haue not vnderstanding in this their nonage to dispose of them and it might be dangerous to feede their humours but if by faith we can once see that he hath meant vs his kingdome and appointed eternall life for vs it is foule distrust to doubt that hee will forsake vs and put vs to our shifts for our earthly necessaries 4. It is an incitement to faith Fourthly it must excite vs highly to prize faith and make vs looke about to get faith and how to grow in it Peter 1. Pet. 1.7 calleth faith a precious thing yea much more precious then gold And surely there is not a more precious iewell in the world then it is by which we obtaine Christ and all his riches As by which we obtaine saluation in Christ are drawn out of deaths dungeon quickened with a spirituall and interessed in eternall life It is not all the gold of America nor Rubies of the Ocean that can doe this for vs No there is no other grace of the Spirit but faith which can help vs to this benefit possesse vs of Christ and entitle vs to heauen For as we can onely see the light of the Sunne with the eye and take our foode with the mouth so is it faith onely And that onely by which we can see Iesus Christ and enioy him for our righteousnesse vnto life Yea Which is its speciall dignity aboue other graces there is more moment in a weake faith to our saluation then all other graces though they were perfect in vs. Light and heate cannot be separated in the Sunne Nor can faith loue repentance and other graces be found single in a godly soule But had a man perfect repentance knowledge and loue these could not saue him if there were not faith to apprehend Christ for his satisfaction and a propitiation for his sinnes A dimme eye to looke on the Brazen Serpent was of more auaile to a poore Israelite stung with a fiery serpent then the vse of all his other members For what would the swiftnesse of his feete strength of sinewes nimblenesse of hands c. stand him heere in stead if he had not an eye to looke on the Brazen Serpent So without faith we lye dead in sinnes and cannot but perish of the mortall stings which Satan hath giuen It it onely faith in Christ that can cure our soules of them and make vs heere to liue vnto God and hereafter in all happinesse with him FINIS A Pillar erected on the Graue and inscribed to the deere memory of that learned and godly Diuine Mr. PAVL BAINE By I. E. SOme Men in shape are Diuels and other some Mis-shapen monsters we may truely say Brute beasts full oft in humane shape doe come Whom carnall sense and furious rage doth sway The forme and name of Men many retaine That come farre short of the right humane straine Againe Some babes are demy-men I know In whom of man some ruder lines appeare But to mans stature few there are that grow Or the ripe nature of a man doe beare In troupes of men to finde a Man at Noon With Torch-light were a taske not easily doon Aye me deare Baine what treasure then we had Whil'st thou amongst vs didst aliue remaine And by thy death which good men made so sad What losse vnvalued doe we now sustaine Ah harmefull Death what Age shall vs requite So great a dammage and so foul despite Deere worthy Baine a man complete to be And more then any one meere man I finde The vertues which in most we single see As choyse Ingredients were in him combin'd Him to set forth though made of humane bloud A rich Pandera of diuinest good Rare is a faithfull zealous Christian More rare good conscience and great learning meet One of a thousand proues a godly man A learned Scribe a skilfull a discreete A watchfull Pastour Teacher excellent Such who can finde vnlesse Paul Baine be meant There was in him a blamelesse innocence A feruent zeale sound iudgement pearcing wit Not vulgar learning moouing eloquence An vnderstanding of deepe points to it An hart high-mounted farre aboue the sky Yet low as earth in true humility O Death I nere should cease of thee to plaine Who of such treasure hast vs now bereft Did not our losse turne to his greater gaine And had he not a world vnthankefull left Which sets at nought as drosse and basest Mine Most precious Pearls and of the brightest shine Worthy Elisha when thy Master deere In flaming coach was rapt vp vnto God Thou did'st obtaine that O thou happy Seer His doubled spirit on thee might make abode Oh! well were mee if so within my brest But halfe the spirit of this blest Saint might rest I. E.