they are communicated the more are they diminished and euery mans share is the lesse but heauenly things are by communication the more increased for we reade not of any man that laid out his tallent but to increase and as the light of the sâ—nne is neuer a whit impaired by communicating it selfe to the whole world or as hee that lighteth one candle of another diminisheth not in either but increaseth the light so is it in the light of the Sonne of righteousnesse much more and in the kindling of these heauenly sparkles whose propertie is to diffuse themselues as fire the further they spread the greater and brighter is the flame The third fruit or effect of faith is an vndaunted confession of it Rom. 10.10 With the heart we beleeue to iustification and with the mouth we confesse to saluation For where faith is in the heart it will be also in the mouth The spirit of faith and the speach of faith are vndeuided as 2. Cor. 4.13 And because we haue the same spirit of faith according to that which was written I beleeued and therefore I spake euen so we beleeue and therefore also we speake Now there be three actions of faith which helpe forward this free confession 1. It maketh a man bold in a good cause Act. 5.29 Peter beeing full of faith with a bold spirit told the Counsell that had the power of life and death in their hands and himselfe in their power we ought rather to obey God then you 2. Faith keepeth a man in a preparednesse to suffer by leading him along in the deniall of himselfe and hereof we haue a notable example in Paul Act. 21.13 who professed how readie hee was not only to be bound but to die also at Ierusalem if God called him thereunto 3. It worketh ioy yea much reioysing in the heart in the suffring for Christ and a good cause Rom. 5.3 after the Apostle had laid downe the iustification of faith as a ground hee saith that we then reioyce in tribulation and that they did so indeed is plaine Act. 5.41 They departed from the Counsell reioysing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmes at midnight in the dungeon and fetters and hence could the Martyrs embrace the fire kisse the stake and testifie such ioy in the flames as all men might acknowledge the truth of the speach of our Sauiour Your ioy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or worke of faith is that wheresoeuer â—ound faith is it is most diligent in preseruing yea and increasing of it selfe The most couetous man is not more complaining nor gathering then the beleeuer who is euer complaining of want of faith or of the weaknesse of it and knowing the want of it to be so dangerous and hurtfull as without which hee wanteth Christ himselfe as also that the weaknesse of it depriueth him of much comfort and many good things for a man of weake estate must needs want many rich commodities and sweete comforts which the wealthy enioy in abundance Therefore hee vseth all good meanes to encrease his stocke as 1. Hee is much in hearing reading and meditating in the word because hee knoweth faith commeth by hearing and euery thing is preserued and nourished by that whereof it is begotten 2. Hee is much in godly talke and Christian conference by which as the fire by the bellowes so is the grace of God blowne and stirred vp in him 3. Because hee seeth how without prayer both his owne but especially Christs his faith is as readie to faile as Peters was hee is much in prayer and with the Father of the child crieth with teares often Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith And these are the markes by which the soundnesse and currence of faith as by a touchstone may be tried and distinguished from all that false and counterfeit faith which is so stirring in the world and whereby most men are lamentably deceiued The vse of this doctrine is 1. to stirre vp men to examine and by these notes to prooue themselues whether they are in the faith or no to try their faith of what kind it is least in the ende they finde that they haue leaned vpon a staffe of reede By which examination I feare it will bee too euidently seene that these are the last dayes wherein the Sonne of man shall come and scarcely finde faith vpon the face of the earth Sure it is that the common faith of men is neither thus 1. founded 2. nor qualified 3. nor attended 4. nor thus fruitfull as will briefly appeare in the particulars First euery man saith hee hath faith but whence had hee it it was neuer begotten by the word he neuer cared for that that was euer as a sixt finger and superfluitie vnto him It was neuer founded in repentance nor dwelleth with humilitie for most men neuer saw change in themselues they haue loued God and beleeued in Christ euer since they can remember It was neuer cherished with the duties of prayer and invocation they could neuer pray in all their liues except after the minister or by set formes but the spirit of prayer neuer dwelt there It was neuer coÌ„flicted with vnbeleefe they wonder what that should be or that any man should not euer beleeue so as indeed here is no character of the faith of the elect and nothing all this while but a voice and verie carkase of faith 2. Others say they beleeue and bragge of a sauing faith in Christ but they feede a bare fancie for they could neuer beleeue God for lesser things they want the faith of Gods prouidence euen for meate and drinke which is apparant in that they can vse wicked vnwarrantable meanes for them their strong faith they bragge of waiteth not for Gods prouision but will shift for it selfe by hooke and by crooke it holdeth not the heart to patient bearing of the crosse but flingeth out in distempers it putteth not forth in inferiour businesses to giue directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it be found in the greatest of all 3. Others boast of a sound faith which were it so it would lay hold vpon the promise and beleeue for themselues and their seed but this it doth not for many who for themselues would rest in the prouidence of God vpon the good and warrantable meanes will yet endanger themselues for their children And hence is it that many who haue liued conscionably in single estate haue remitted much of their care and feare in their married condition and come short of their former vprightnesse and why is this else but that they conceiue not the Lord to be all-sufficient for them and theirs 4. Others there be that challendge as sound a
necessarie obedience so to do 4. doubting is forbidden and therefore no vertue but a vice Math. 14. O thou of little faith why doubtest thou Obiect But experience teacheth that euery man is full of doubting and therefore no faithfull man can beleeue it Answ. The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speach of our Sauiour formerly alledged but the prayer of the father of the child prooueth Lord I beleeue helpe my vnbeleefe as also the two natures of which euerie Christian consisteth flesh and spirit which are in continuall combate Obiect But no man can knowe Gods minde and so cannot be assured Answ. By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosouer beleeueth in his name shall receiue remission of sinnes which generall promise while we specially apply to our selues the spirit begetteth this assurance Obiect But we are commanded stil to feare Blessed is he that feareth alwayes Ans. We must not feare the mercie of God concerning saluation but carrie a reuerent feare in regard of Gods iudgements 2. we are to feare in regard of our selues and sinnes by which we deserue the iudgements of God as well as others but this is not contrarie to the assurance of forgiuenesse of sinnes for mercie is with thee that thou maist be feared which the holy Prophet would neuer haue said if feare could not stand with assurance of mercie 3. such a feare is commanded as may shake our securitie but not to driue away the boldnesse of faith a feare of falling into sinne not of falling away from grace a feare least we offend a mercifull God but not least he take away his mercie from vs. A second let is the want of iudgement to discerne aright of the best things and of resolution to purchase or practise that which a truely enformed iudgement concludeth to bee the best This was the sinne taxed in Martha who sawe not the greatest good neere her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions vtterly neglect the one thing necessarie namely their reconciliation with God and the things which serue to vphold and maintaine the Christian life whereby Christ should liue in them and they in him What else is it that maketh men runne ouer sea and land to prouide for the bodie and bodily life and in the meane time cast off all the care and meanes of the knowledge of God and conscience of their waies but that they see no profit in seruing God they tast a little sweetnesse of the creature but not of the creator himselfe a small peice of earth hath more sauour to them then the God of heauen This is it that causeth men to walke painfully all the weeke in their personall and particular calling but all the weeke and sabbath too neglect the generall calling of a Christian whereas had they any iudgement in the things of God reason would teach them that the particular must yeelde to the generall as the inferiour giue place to the superiour Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether crosse and hinder this cheife principall care of gaining the fauour of God because they doe not follow the rules of wisedome which esteemeth of things according to their degree and measure of goodnesse and not aboue Which if men would giue themselues to bee ruled by they would with the Saints of God in this comparison account but meanely of the things in the highest account with earthly minded men The Apostle Paul comparing his gaine of Christ with the gaine of the world he esteemed this as losse yea as dung which indeede is the right estimate of it in this comparison Holy Dauid would rather be a door-keeper where Gods face may shine vpon him then enioy the honours and pleasures of the world in the pallaces of Princes without it Salomon himselfe the wisest and welthiest of all men after good triall pronounced of all earthly indowments abstracted from the feare and fauour of God that they were vanitie and vexation of spirit and determineth this to be the summe of all to feare God and keepe his commandements Thus are the wise mans eyes in his head and his heart is at his right hand both for deliberating executing of things most necessarie to be done whereas the heart of the foole is at his left hand he doth all as it were with a left hand for want of this iudgement A third and maine lette are friuolous and fleshly conceits which dead and quench any such motions as otherwise might prouoke men to this care of remission of sinnes As 1. what neede I be so foolish and precise I haue liued well hitherto without all this adoe if God loued me not he would neuer haue blessed mee as hee hath done Ans. But looke to thy selfe who thus reasonest It is not inough to say God loueth mee but to haue sure euidence of it yea surer euidences then any thou yet speakest of I meane common and outward blessings which like the sunne or the raine are generally disposed to the good and bad and by which no man can know loue or hatred Againe Gods loue goeth with election iustification sanctification effectuall calling faith loue hope patience repentance mortification Examine thy selfe by these notes for if God loue thee as his child thou louest him and keepest his commandements thou louest not sinne but hatest it euen thy dearest sinnes and preseruest a care to please him in all things Ioh. 14.23 If any man loue mee hee will keepe my word and my Father will loue him and we will come vnto him 2. Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their life so vncomfortable to no purpose let them know that all the crosses Gods children whose care is to make vp their peace with God are exercised with 1. proceed from the loue of God and not from hatred 2. they are trialls of graces not punishments of sinnes 3. their end is not reiection from God but through their purging and amendment to draw them nearer vnto God 4. By this reason Christ and his Apostles might haue beene refused and all the Saints of God who through many afflictions are passed into heauen 5. The way to auoid crosses and punishments is to intend this one care of getting sinne remitted And 6. if the way to heauen be so strawed with crosses what is the way to hell If the righteous scarcely be saued where shall the wicked and sinner appeare 3. Whereas they obiect further against this care that men of good note and perhappes Preachers too account it but fantasticall and more then needs and only a few and those despised ones in the
name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
hee had done from Egypt till nowe And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Goe nowe bring the people vnto the place which I commanded thee behold myne Angel shall goe before thee but yet in the day of my visitation I will visit their sinne vpon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second obiection that death remaineth though the sinne be pardoned I answer it remaineth not as any satisfaction to the iustice of God to beleeuers nor as a punishment of sinne to such as haue their sinnes remitted but it hath lost his sting which is the guilt of sinne is become a remedie rather then a punishment Phisicke rather then poison an end of their misery and an entrance into a better life So as it still abideth firme against all such detestable deuises of Poperie that remission of sinnes carrieth with it the remoouall of all the guilt and punishment of sinne to such as haue their parts in the same And it is lastly to be obserued in this description that I say the guilt and punishment of all sinne is taken away for if any be not remitted they be either greater sinnes or lesser to remit the lesser and not the greater what were wee the better how could our saluation be effected or perfected how could grace be euery way grace or doe we pray for remission of lesser and not of greater also seeing our selues must forgiue our brethren not only lesser offences but euen the greatest Again to remit the greater and retaine the lesser were to say that the Lord is either not so able or so willing to forgiue lesser sinnes as greater Shall a man frankly forgiue a debt of thousands of pounds and will hee not forgiue also to the same partie a few pence The Popish Church confidently auouch that many sinnes need no remission as concupiscence which they say is not properly a sinne albeit indeed it is the mother sinne of all And all the heape of their veniall sinnes which they say are not against but besides the commandement because they are not attended vnto or deliberatly done with full câ—ensent of reason because they cannot hinder the habit of vertue but the act of it and that a verie little nor turne vs from our end but hinder so much as it is our progresse vnto it and because they though themselues displease God yet they make not God displeased with the partie committing them for they can stand with grace and haue not properly and simply the reason and respect of sinne or offence therefore are they not to be punished with eternall but only temporarie punishment These need not the blood of Christ nor grace nor confession in particular nor absolution nor any new habit of charitie but these are easily wiped away with a little holy water or any meritorious worke or by the Sacraments receiued or by generall confession or by a small humiliation as knocking the brest fasting almes the Lords prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these helpe but a little presently after death they are all consumed in the fire of purgatorie Oh horrible blasphemies derogatorie to the blood of Christ which purgeth vs from all sinne and to the truth of the Scriptures which teach vs that when we had nothing to paie our Master forgaue vs our whole debt But I haue followed them to farre were it not that the discouerie of their impieties may bring some profit to such as are not so well acquainted or exercised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receiue remission of sinnes which because it implieth a gift or oblation therefore we must know that pardon of sinne is offred generally to all in the word of grace publickly preached and conferred vnto beleeuers not only in the beginning of their conuersion but through their whole life Now to receiue this remission is when a capable that is a contrite heart by faith which is an hand taking in receiueth Christ and all his benefits among which remission of sinnes is the cheefe preached and published in the Gospel And this it doth on this manner 1. Vpon a touch of sinne and sence that without this gratious pardon there is nothing but certaine perdition the heart beaten downe beginneth seriously to meditate of the promise of mercie in Christ and of the meanes of deliuerance from this wofull estate 2. It desireth to beleeue and wisheth that mercie to belong to it selfe it sendeth groanes to God it hopeth for pardon and weakly applieth the generall promises of grace 3. After such desires and grones of the heart the Lord most gratiously answereth by his spirit and by little and little setleth and quietteth the heart perswading it that Christ himselfe and consequently reconciliation with God doth indeed belong vnto him so as hee resteth in that assurance Thus the Lord will not only giue vs mercie but letteth vs know that hee doth so that our ioy and peace and boldnes in him might be more full Thirdly the persons receiuing this remission are all beleeuers Whosoeuer beleeue in his name whose faith intitles them to the maine promise of life and all other depending thereupon they must beleeue in his name For 1. there is no other name to be saued by In him alone is the matter of our saluation seeing remission is obtained by his blood Ephes. 1.7 2. Hee alone is God and man both which natures are necessarie to our suertie by the former he hath power by the latter a right to vs not only more generall of proprietie as the Father and holy Ghost also haue but more speciall of propinquitie beeing our brother and first borne of our family the next of our kinred and therefore of right belongeth to him to recouer our weake estate as was figured in that law Levit. 25.25 If thy brother be impouerished and sell his possession then his redeemer shall come euen his neere kinsman and buy out that which his brother sould 3. Hee only was deputed of God to deriue life and grace into vs as the head into the members and therefore most meete it is that whosouer would sucke and draw of his fulnesse should beleeue in his name Now from these words wee learne two instructions 1. What is the cheife thing which euery Christian must striue to obtaine while hee liueth in this world namely remission of sinnes 2. What is his estate and condition that hath attained it For the first it is grounded in the text because howsoeuer remission of sins is here only named yet in it are included al the other gracious mercies of God not only all deliuerances and freedome from the euills and punishments that attend vpon sinne but euen all our
common to all times one common saluation preached by the same Christ who is the same yesterday to day and for euer who is the Lambe slaine from the beginning not actually but by the efficacie of his sacrifice the vertue of which to come they laid hold one to saluation as we doe vpon it past and accomplished alreadie Thus Abel beleeued and receiued testimonie that he was iust before God Heb. 11.4 Thus Noe was made heyre of the righteousnesse which is by faith Euery religion will not saue the professours there is but one way and that a strait one that leadeth to life We come into this world one way we depart many waies so there is but one way to find life euerlasting but many waies to loose it only Christ is the way by his doctrine by his merit by his example euen the newe and liuing way his blood is euer fresh euer trickling down and euer liuing it quickneth them that walke in it and refresheth them with new strength neuer any rent the vaile but he neuer any but he made a high way into the holy of holies in the highest heauen neuer any came to the Father but by him neither was peace euer preached in any other name but his who is Lord ouer all blessed for euer Which is Lord of all Christ may be said to be Lord of all two waies 1. More generally he is with the Father and holy Ghost Lord of all things vnto whom all creatures by right of creation euen the very deuills are subiect Thus he ruleth in the very midst of his enemies disposing of the wicked and their mallice to his owne glorie In this respect he is both owner and possessor of all things and a susteyner and maintainer of all things and that by his word Heb. 1.3 2. More specially he is Lord of all men whether Iewes or Gentiles beleeuing in his name euen a Lord of his Church and in this latter sence Christ is called Lord of all in this place Now Christ is Lord of his Church consisting of Iew and Gentile 1. Because God hath giuen the Church vnto him for his inheritance Psal. 2.8 I will giue thee the Heathen for thine inheritance which beeing a prophecie of the calling of the Gentiles implieth that the kingdome of grace whereof Christ is appointed King in Sion consisteth of all countries and peoples and is not bounded or bordred but with the ends of the earth and sheweth further that all these his subiects are giuen him of God to become his seruants Ioh. 17.2 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all whom thou hast giuen him 2. They are so giuen vnto him as he must win them before he can enioy them Hee winneth partly by conquest partly by ransome hee both conquereth and casteth out the strong man that held them captiue spoyleth him of his armour and weakneth his arme for euer as also he payeth a precious ransome for them to God his Father so as beeing now redeemed and bought with a price they are no longer their owne but the Lords that bought them 3. Because when he hath thus dearly purchased his Church he contracteth himselfe in spirituall marriage with her and so becommeth her Lord Hos. 2.18 I will marrie thee for euer vnto my selfe yea I will marrie thee vnto mee in righteousnesse in iudgement in mercie and in compassion Ephes. 5.23 As the husband is the wiues head so is Christ of the Church So as if a man be a Lord of that which is giuen him of that which he hath redeemed and ransomed of her whom he hath married into his bosome in all these regards by as good right is Iesus Christ the Lord of his Church and euery member of it Obiect But how can Christ be a Lord and a seruant too Isa. 42.1 Behold my seruant I will leane vpon him and he tooke vpon him the forme of a seruant Answ. Christ considered as Mediator is after a speciall manner both his Fathers seruant and yet the Lord of his Church In all the worke of mans redemption he serued and obeyed his Father beeing sent of his Father for this end he was subiect to the death he praied vnto him gaue him thankes learned obedience by the things he suffered not as God equall to his Father but as our Mediator and suretie and yet by all these things he became our Lord and the King of his Church And herein the Apostles trauell as in their maine scope to prooue that Iesus Christ whom the Iewes put to death hath shewed himselfe the Lord of glorie and the true Messias Act. 2.34 Let all the house of Israel know assuredly that God hath made that Iesus which they crucified Lord and Christ. Obiect But how can Christ be the Lord of all seeing many yea the most wil not obey him Ans. Doth a king cease to be the Lord of all his country because some which were his subiects are gone out in rebellion against him besides howsoeuer it standeth with his glorie and grace to suffer with patience the vessels of wrath yet at length he shewes his power against them in bringing forth his whole displeasure vpon them Vse Hence in that Christ is in generall Lord of all we learne that all creatures are his and therefore we must neuer vse any of them without leaue from him or without returne of praise and thanks vnto him none of them are sanctified to our vse without the word and prayer And if we haue leaue from him we ought in sobrietie to vse them 1. Cor 10.26 eate whatsoeuer is sold in the shambles making no question for conscience sake Hēce followeth it also that he hauing an absolute power ouer all he may doe with his owne what he will who shal hinder a potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to heare of a decree of reprobation who must frame their iudgement to his will who cannot but be iust and good and leaue off to reason with God Hence also he may make one rich another poore at his pleasure The rich and poore meete this Lord maketh them both Secondly in that Christ is in speciall Lord of his Church sundrie things are to be noted as first That none can haue Christ to be a Iesus that is a Sauiour who haue him not for their soueraigne and Lord whosoeuer thou art that challengest him for thy Sauiour see thou acknowledge him thy Lord. Quest. How may a man haue Christ to be his Lord Answ. By the practise of fower duties 1. by preseruing in the heart a feare and reuerence towards his person Malac. 1.5 If I be a Lord where is my feare Lordship requires subiection Psal. 45.12 he is thy Lord and reuerence thou or bow vnto him Now this feare must proceed from loue for if any man loue not the Lord Iesus let him be accursed and
wheresoeuer this loue is it must needes be attended with a feare to displease him 2. By professing him to be thy Lord as seruants by their liuerie or cognisance speake and proclaime to all men to whome they belong so if Christ be thy Lord thou must not be ashamed of him but be euer speaking of him commending his goodnesse thou must glorie of such a seruice accounting it thy greatest honour that thou art become his seruant thou must defend his name where euer thou hearest it called into question thou must suffer with him and take part with him in affliction an vnfaithfull seruant is he that can be dumbe in his Masters dishonour but especially if his Master be assalted and in danger then to forsake him when he hath most neede of him 3. By acknowledging thy selfe to be countable vnto him for all thy wayes and for all thy receites the seruant not beeing at his owne hand must goe about no businesse but his Masters whatsoeuer matter of trust he receiueth from his Master it is not his owne he is faithfully to discharge himselfe of it by a true and iust account Thus therefore must thou reason the case with thine owne heart what am I now in my Masters worke had I commandement from him did his word or warrant set me about the busines which is now in my hands Againe what gifts haue I receiued of bodie minde wealth authoritie credit I am to be counteable for all all the tallents I haue are his If I gaine nothing I am vnprofitable If I gaine I must be profitable vnto him 4. By absolute obedience vnto his will reuealed Thus himselfe beeing to giue his law beginneth thus I am the Lord thy God thou shalt doe thus and thus other Lords and Kings must be obeyed in him yea disobeyed for him if they command contrarie vnto him onely he must euer by Kings themselues be obeyed absolutely in all the parts of his will reuealed Which may be considered in three heads 1. It is his will that we beleeue in him Ioh. 6.40 this is the will of him that sent me that euery one that seeth the sonne and beleeueth in him not onely beleeuing his word to be true but leaning vpon him onely for thy saluation If a Master should promise a seruant that if he will but beleeue him and seeke to please him he will prouide â—or him for euer it would adde cheerefulnes to such a seruant and he would thinke none of his Masters commandements burden some but yet we hauing larger and surer promises are slow of heart and hand to beleeue or yeeld obedience 2. It is his will that we shewe forth this faith of our hearts in the fruits of sanctification 1. Thess. 4.3 This is the will of God euen your sanctification Colos. 1.10 filled with the knowledge of his will and walke worthy of the Lord c. thou must not onely speake for but liue to the credit of thy Master in thy speach actions attire eating drinking and whatsoeuer else cary thy selfe like a Christian else thou discrediâ—est thy Masters house and dishonourest himselfe Were not he a notable traytor that beeing sworne of the Kings guard and professing all seruice to the King should instead of the kings armes and coate wear the enemies so the thing it selfe speaketh against him who professeth Christ his Lord and yet neuer appeares or sheweth himselfe in the streete or abroad but in Satans liuery his swearing his couetousnes his filthinesse his lying his whole life lead in all intemperance bewrayeth to whom he hath giuen himselfe to obey 3. It is his will also that wee obey as well in suffering as in doing his pleasure and the reason is plaine he is my Lord I am but a seruant if he please to buffit and blow mee I must with all meeknesse submit my selfe yea and more be thankefull for his gouernment 2. Sam. 15.26 If he say I haue no delight in thee let him doe whatsoeuer seemeth â—â—od in his eyes 1. Sam. 3.18 When the Lord had threatned heauie things against Heli his whole house he answered It is the LORD let him doe whatsoeuer seemeth good in his eyes I was dumb and opened not my mouth saith Dauid because thou LORD didst it Psal. 39.9 Thus must we obey Christ as a Lord giuing vp our bodies and soules vnto him by liuing vnto him and dying vnto him and this is the Apostles ground we are the Lords and therefore none of vs liueth vnto himselfe and none of vs dyeth vnto himselfe but liuing and dying we are the Lords otherwise what a trifling and mockerie were it only to yeeld him a title of Lord or Master and denie him his seruice Why call ye mee Master Master and doe not the things I speake Luk. 6.46 All which if it be true how few shall find Christ a Sauiour for how few make him their Lord few there are that esteeme this welbeloued aboue other welbeloueds not a few are ashamed of him and his profession many whitliuerd souldiers are danted with Peter at the speaches of silly and simple persons most men neuer looke to the hands of this Lord to acknowledge either receit of talents or returne of accounts fewest of all obey him in faith who yet are ouercarried with presumption of his fauour or in true sanctification though they can pretend it or in patience if they could get out of his hands if it were by flying to the deuill for helpe Well if Christ haue no more but a title of a Lord from thee thou shalt haue but a title of saluation from him and not the thing it selfe and if a name that thou liuest coÌ„tent thee when thou art but dead the time commeth that when thou commest to seeke thy name among the number that are saued by him thou shalt find thy name left out of that role and set in the number of those that shall die in their sinnes Secondly if Christ be the Lord of all then haue we obtained much freedome by him both from all spirituall bondage and all that tyrannie which those hard Lords sinne death hell Satan exercised ouer vs our Lord hath payed the vttermost farthing and wrought a glorious redemption for vs and hee hauing thus set vs free wee are free indeed both from the guilt the punishment and seruice of sinne We are free also from all Papall bondage for wee haue but one Lord in heauen who can saue and destroy to whom simple obedience belongeth and to whome the conscience is onely subiect The man of sinne indeede would be Lord of all and maketh lawes to bind conscience where God hath left it free but as the Scriptures acknowledge but one Lord no more doe we and say more that we cannot serue two Masters commanding such contrarie things We are also hence freed from the feare of all earthly Tyrants if we belong to this Lord for if he stand with vs who can be against vs Matth. 10.28 Feare
much more concerning this argument which willingly I forbeare 3. that they might vnder this title acknowledge him according to the Scripture to be the rod of the stocke of Iesse and a plant going out of his rootes which by the same word is signified Isai. 11.1 4. That they and we might hence gather that he was sanctified and set a part vnto most holy purpose beeing a true Nazarit neither by vowe nor commandement for then he might neither drinke wine nor touch the dead which he did and caused others also to doe the same nor yet cut his haire which in likelihood both by the custome of the Iewes and Pauls speach 1. Cor. 11.7.14 he did but by most perfect holinesse and absolute puritie of his whole man whereof those Nazarites were but shadowes that so he might be a perfect Sauiour and high Priest separate from all sinners Heb. 7.26 Whence note how the prouidence of God in ouerruling euery particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accuratly set downe to shew how those seauen bright eyes of Gods prouidence which goe ouer all the world haue beene euer waking and watchfull ouer both predictions and accomplishments to bring them iust together in the iust point and period foreappointed Christ must not be borne neither in Egypt nor in Nazaret nor in his fathers house but in a iourney and in an Inne at Bethlem because it was so foretold that Bethlem the least of all the cities of Iudea should be made the highest in this priuiledge Againe Christ though the sonne of Dauid must not be brought vp in Bethlem the citie of Dauid nor yet beeing of the Kings seed in Ierusalem the citie and seat of the Kings but in Nazaret that he might be called a Nazarite Whatsoeuer therefore God hath promised in the Scriptures waite in faith for the accomplishment this prouidence will not suffer it vnaccomplished but make not hast he hath a due season for it which thou must patiently expect and the patient abiding of the iust shall not miscarie 2. Note hence that Christ was the only true Messiah and could not haue beene so if he had not beene of Nazaret and such a Nazarite as the Prophets foretold The Iewes tooke offence hereat as too base a place for the Messias whom they expected to rise out of euen Nathaniel himselfe could aske if any good could come out of Nazaret and this was in scorne added as a part of his stile and title written in three tongues vpon the crosse Iesus of Nazaret King of the Iewes and as they delt with the head so also with the members for presently after the death of Christ the Christians were in scorne also called Nazarits that is silly fooles that did beleeue in such a Messiah as came from Nazaret But we must know that the wisedome of God would haue him hereby generally proclaimed the Messias and Sauiour of the world both to Iewes and Gentiles as also confirme our faith and affiance in him made knowne to vs to be such a one as in whom we also become Nazarites that is sanctified and consecrated vnto God 3. Note hence that the Messias must needes be come alreadie because he must be a Nazarite by education as of Bethlem by birth which places haue beene long since destroyed and hopelesse of euer beeing builded vp againe or that in them the Iewes should euer recouer any authoritie And is it not a wonderfull blindnesse that the Iewes should still looke for their Messias out of a towne which hath beene destroyed a thousand and fiue hundreth yeares agoe the very place of which cannot be assigned Our request to God must be for them that he would remooue that thicke vayle which to this day is drawne ouer the hearts of his owne ancient people Secondly By whom was Christ called to this office By God who anointed him for that which is said of one part of it namely his preisthood is true of the whole No man taketh this honour to himselfe but hee that is called of God so neither Christ tooke this honour to himselfe but expected that voice Thou art my Sonne How often did Christ witnesse of himselfe that he came not of himselfe but was sent by his Father Ioh. 5.37 My Father that sent mee witnesseth of mee and in that chapter because the Iewes obiected that he came of himselfe he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Ioh. 6.27 Him hath God the Father sealed that is made his commission authenticall as men doe their deeds by their seale and set vpon him an impression or character anointing him with oyle of grace aboue all his fellowes yea himselfe beeing an expresse image of his Fathers substance in him he hath laid vp all treasures of wisedome and knowledge that from his fulnesse we might receiue grace for grace Whence 1. we learne that no man ought to thrust himselfe into any office or function nor runne before he be sent but wait till God giue him a calling thereunto For shall Christ who had the spirit of God without all measure waite his Fathers leysure and expect his fathers voice and shall we who haue receiued the spirit scarce in any measure runne and ride and shooue and thrust in before we haue any commission drawne or sealed by God who euer carried such post-hast happily How miserably perished proud Absolon who though it not inough to be the Kings sonne vnlesse he thrust his Father out of his kingdome Corah and his complices would haue beene Rulers but that the earth would not suffer them aboue it What shall I speake of Vzza Vzziah and the rest who found the Lord as good as his word against such which goe on any arrand and he send them not they found the Lord comming many waies against them as he often threatneth in Ier. 23.30.31 c. 2. If God haue called Christ to this office we must carrie our selues dutifully and reuerently vnto him whom as the Father hath called so he will defend and establish in his place and reuenge such as rebell against him This is that the Prophet teacheth in Psal. 2.2 that if the greatest Kings band themselues together against the Lord and against his Christ the Lord out of heauen will laugh them to scorne he will speake to them in his anger and vex them in sore displeasure and the ground of all this is laid downe vers 6. Euen I haue set my King vpon Sion as if he had said shall I set vp a King and dare ye rebelliously resist him or seeke to displace him Let vs take heede it befall not vs as it did the Iewes taxed in the parable of the King letting out his vinyard which sent his seruants for his rent to the husbandmen and afterwards his sonne but they beat the one slew the other acknowledged neither surely no more grace remaineth for
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the
the spirit vpon good and badde as the former illumination and assent is but a speciall fauour and extraordinarie grace proper to the elect as wee haue heard and the stranger entreth not into this their ioy The second point to be considered is the benefit or excellent fruite of this grace 1. It is the first stone to be laid in the building of a Christian and therefore called a substance and foundation and the Colossians are said to be rooted and built and stablished in the faith this is that rocky foundation which shal beare vp the house against all winds and weathers It is the first worke of change in the heart and the first difference betweene man and man when God by faith purifieth the heart It is the foundation of all obedience for whatsoeuer is not of faith is sinne It is the roote of all Gods worship for till we beleeue in God we can neither trust nor hope nor loue nor pray nor performe any other part of his seruice truely or acceptably It is the mother of all good workes the word is the seede of them which faith conceiueth and digesteth and so bringeth forth commanded and commended actions Generall faith knoweth the worke to be good in the kind of it and speciall iustifying faith beginneth it and maketh it good in the person and endeuour of the doer and layeth hold vpon Christ to couer the defects of it Hence is it that often in the Scriptures we reade it to bee the first commandement giuen by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Iewes come to our Sauiour and aske him what they might doe to worke the workes of God and Christ beginning here telleth them that this is the worke of God that they beleeue in him whome hee hath sent And 1. Ioh. 3.23 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another for we cannot performe any worke of loue before we beleeue In one word faith is the verie soule of all obedience without which the most sightly and glorious actions be it of almes prayer preaching hearing worship or miracles themselues all are but verie corpses and carkases of good workes dead and liueles Secondly faith exalteth it selfe aboue all other graces not onely in the excellent obiect of it which is Christ and saluation but also in the excellent worke of it aboue them all notwithstanding they all haue their speciall excellencies it espouseth vs vnto Iesus Christ and in these espousalls and contract for the present it assureth vs of our mariage with him hereafter And beeing the condition of the new couenant of life it tieth God himselfe vnto vs who is not further bound to any man then he is a beleeuer True it is that loue placeth it selfe vpon Christ but it is after faith for hee must be apprehended before he be loued Hope waiteth for saluation but faith first beleeueth it Trust leaneth vpon the promises but faith first laieth hold on Christ the author and accomplisher of them And though the Apostle say that of faith hope and loue loue is the cheifest himselfe interpreteth it to be in respect of durance and continuance but not in respect of our iustification or acceptation with God Loue indeed suruiueth and lasteth longest for our sight of God as hee is shall vanish faith but yet faith is before it and the mother of it Thirdly sauing faith is a liuing thing and maketh a man to liue by it It purgeth his owne dwelling by purifying the heart conscience it reneweth the spirit and mind it quickneth to all good duties for it beeing an instrument to vnite vnto Christ by it as by a bond of vnion wee receiue from him our head life and power to mooue and stirre in Christian duties yea it so gouerneth the whole life that we henceforth liue not but Christ liueth in vs. In our busines and labour it maketh men diligent in the worke but leaue the successe to God In temporall wants it saith with Abraham God will prouide at least in the mountaine it careth not so much for bread as the staffe of it if it haue meanes it blesseth God and vseth them but trusteth not in them if it haue them not it resteth on God but vseth no vnlawfull courses for them In afflictions it stablisheth the heart with assurāce of a good issue and still waiteth the Lords leasure without making hast In temptations it goeth against sence and feeling and resteth vpon the naked promise yea when it can scarse apprehend any thing but wrath it will vphold the heart and reare it euen when God seemeth to kill him to trust in his mercie In the vse of things spirituall as the word Sacraments prayer and other holy means onely faith draweth vertue from Christ and all of them are vnprofitable further then they are mingled with faith In the vse of temporall it is faith that weaneth the heart and keepeth it that earthly cares choake it not earthly pleasures possesse it not and earthly comforts oppresse it not but it holdeth the mind heauenly in the midst of earthly busines suffreth it not to loue pleasures more then God nor to enioy any comfort of the creature aboue or against the comforts of God and his word whom they acknowledge the verie life of their liues and the soule of their soules and bodies here and for euer Thus is faith euerie where diffused if wee walke we walke by faith if we liue we liue by faith in the Sonne of God if we stand we stand by faith if we die wee must die in faith as the Patriarks did Hebr. 11.13 4. This excellent grace only fenceth against temptation quieteth the distressed soule and keepeth it from sinking as once it did Peter Matth. 14.29 This is the only sheild which quencheth all the firie darts of the Deuill Eph. 6.16 and 1. Pet. 5.9 Your adversarie the Deuil goeth about like a roaring lyon whome resist stedfast in the faith This is the victorie also that ouercommeth the world euen our faith 1. Ioh. 5.4 This the conquest ouer the lusts of our owne flesh 1. Thess. 5.8 be sober and put on the brestplate of faith Againe as it moundeth and fenseth so it stilleth the heart disquieted and distressed when it seeth it selfe beset with spirituall wickednesses and lusts and euen almost drowned in the gulfs of sinnefull and earthly courses Therefore the poore Iaylor that could not tell what to doe with himselfe that of an vnhappie man now readie to kill himselfe he might become happie and an heire of saluation was sent no where else by the Apostle but to the doctrine and practise of this grace of faith This only resolueth fully the question Oh what shall I doe to be saued Beleeue in the Lord Iesus and thou shalt be saued hee getteth no other answer of Paul because hee well knew
the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
faith as any but neuer prise such a pearle as it is can a man haue such a commoditie but he shall valew it according to the worth but these thinke themselues neuer the richer for it they haue more sense and ioy in the smallest and most trifling earthly profit then that Christ is become their gaine which although they professe yet this vndervaluing of him in their hearts giueth their tongues the lie Besides if they did esteeme of faith indeede they would professe it boldly and confesse it to all the world whereas they are ashamed of Christ before men and cast themselues into the night with Nicodemus as fearing least if they should come to Christ by day men would see them whose praise they loue aboue the praise of God and whose reproach they feare aboue the rebuke of the Almightie But how vnlike is this to the faith of the Saints whereby they could esteeme the rebukes of Christ aboue the treasures of Egypt And further were it so they made reckoning of their faith they would much more care for the end of it for â—ound faith carrieth the heart euen in the constant wayting and wishing for Christs appearance but these rather feare it then hope it Now what a faith is that which neuer careth to come to the ende of it that faine would still be pitching vpon earth saying with Peter when he wist not what he said It is good beeing here Is this faith an euidence of things not seene or doth it looke at things within the vaile 5. Another sort would be loath to be otherwise accounted but true beleeuers and yet their faith worketh no chaÌ„ge in theÌ„ how their hearts are purified witnes the vncleannes enuy drunkennes oathes iniustice couetousnesse contempt of the ministerie profanations of the sabbaths of God in themselues and theirs these and the like proceede from within and by the wares in the shop any man may know how the warehouse is stored And as this faith purgeth not the nastie corners of the heart no more doth it the mouth but that venteth according to the abundant foulenesse of the heart and is filled with vnlceane vnsauourie or vnfruitfull speaches Further as they were at first enemies to God and goodnes so they abide still and are no changelings Here is no faith working by loue neither to God for they will doe nothing for him will be at no costs or paines for him and as little will they suffer for his sake not a reproachfull word much lesse will they reioyce in suffring neither to Gods children these can they pinch and disgrace whereas loued they him that begat they would loue those that are begotten of him As for helping others to heauen they are so farre from it as that if any will cast an eye that way they can tell what he is presently and they would be loath to be such an hypocrite or precise foole as hee is To conclude although true faith is most industrious in the meanes of preseruing and increasing it selfe these men hold their wont enemies to the word were they and so are they still they neglect the meanes and absent themselues from the Ministrie and can no more beleeue then Thomas who was absent when Christ came and shewed himselfe to the rest of the Disciples and that which they do heare they mingle not with faith and so it becommeth vnprofitable The Lyon roareth they feare not in their hearts because they apply not the threats of the law against their own sinnes The Gospel propoundeth promises of life and saluation but they trust God no further then they see him they reioyse no more in them then they can in another mans mony or evidences they pray not to be taught of God nor heare to be increased in faith nor meditate nor conferre of the things they heare further to edifie themselues and others in their most holy faith Now will these fruits stand with faith or if they will not is faith so common as men pretend but I hope I haue a little helped many a man to see by this application how that his gold is turned into copper and his faith but into a dreame and fancie Vse 2. This doctrine teacheth euery man to labour for the truth of this grace as earnestly as for saluation it selfe for this is the scope of all the Prophets to bring men not so much to faith as to the end of faith through the Messiah which is saluation And hence is it that faith is said to saue beleeue and thou shalt be saued and in many places and phrases besides the Lord ascribeth that to the instrument which belongeth to himselfe the principall efficient 1. Both to shew the excellencie of the grace in it selfe in that it comprehendeth such an excellent obiect as Christ heauen and happinesse which are infinite and holdeth such great things beeing absent as present in the hand of it 2. As also the necessitie of it to the partie that looketh for saluation for hee that beleeueth not must needs be damned yea is damned alreadie For 1. hee hath not set his seale that God is true but so far as hee can hath made him a lyer 2. hee hath defiled all his actions and lost all his labour 3. hee hath disabled God from doing him good who cannot saue him that lieth in the state of infidelitie 4. hee hath shut heauen against himselfe for without shall be vnbeleeuers and if infirmitie of faith in Moses the seruant of God shut him out of Canaan what shal the want of it in the wicked doe but shut them out of the heauenly Canaan which is a rest prepared only for the people of God 3. To teach in what an high reckoning it is with God who is the author of it the finisher of it the accepter and approouer of it yea of a graine of it and not of it only but of our persons and imperfect works because of it and consequently that euery beleeuer should make as high account of it as of saluation it selfe it leading to the very gate of heauen nay beeing the threshold ouer which euery one must steppe that meaneth to enter into the holy citie 3. Vse This teacheth vs that seeing the Ministrie of the Prophets Apostles Pastors and teachers was instituted to this purpose to beget and confirme men in the faith all such as frequent the Ministerie must be carefull to grow vp in the strength of faith For otherwise they frustrate to themselues this holy ordinance for the summe of our commission is this Goe teach all nations he that beleeueth shall be saued Mark 16.16 And what is Paul Apollos or any other ordinarie Minister but the Ministers of your faith both for the begetting and confirming of the same So as whosoeuer vnder the Ministrie wanteth either the worke of faith or the working of it to further strength and degrees that Ministrie is by him peruerted to his owne danger and damnation without repentance And
if we search further into the Scriptures we shall not want store of reasons to the same purpose As 1. according to the increase of faith is the increase of all graces as a man beleeueth so he loueth prayeth and obeyeth and so is loued heard and recompensed and no meruaile seeing not only the measure of graces here but of glorie hereafter is according to the measure of faith as appeareth in the parable of the talents 2. As a child once borne groweth daily vnto the talenesse of it so those that haue beene borne vnto God haue euer encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their saluation then when they first beleeued so must we walke from faith to faith from strength to strength of weake becomming strong not standing in the infancie or childhood but growing vp to our full age and old age in Iesus Christ. 3. It is true that a graine of true faith is very powerfull and preuailing but the strength of faith can doe much more and therefore the full sayles wherewith Abraham was carried to the promise are set before vs Rom. 4.5 Againe euery measure of faith if true is acceptable to God and maketh vs so because Christ is laid hold on vnto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great bewtie and brightnesse If a poore man wrastle haltingly with Iacob he shall preuaile and get a blessing to carrie away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himselfe will be foyled after a sort hee will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this partie Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy cheife aime to find the worke of it vpon thy faith and content not thy selfe that Christ may say to thee Oh thou of little faith but rise vp in the degrees of it that hee may say as of that woman O man great is thy faith this will beare thee vp in the waues of temptation and affliction no blast or billow shall sinke thee not all the gates of hell shall preuaile against thee But alas how is this principall ende of the ministerie neglected of the most and many come to heare a sermon and that is all some rather to see a sermon or be seene at it then to heare it some to knowe more then they did some to reforme something as Herod who heard Iohn gladly and did many things but fewe to learne to become beleeuers which till they haue done all morall precepts vrged vpon them are but lost because the inside is not yet cleane and fewest of all doe liue by their faith in the Sonne of God for of all sinnes that the spirit shall rebuke the world of this is the cheife that they beleeue not in him Thus much of this worthy doctrine concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely that all that beleeue in his name should receiue remission of sinnes Where for the meaning must be knowne 1. what is Remission of sinnes 2. what it is to receiue it 3. the persons receiuing it namely those that beleeue in the name of Christ euen all they and none but they First Remission of sinnes is a grace of God whereby for the merit of Christ he accounteth the sinnes of beleeuers as no sinnes and acquitteth them from the guilt and punishment of them all Where I say it is a grace or fauour of God this remission of sinne is distinguished from all other for man hath also from God power and commandement to remit sinnes and that either publikely or priuately The former when the minister by authoritie from God remitteth the sinnes of beleeuers and repentant sinners by publishing the grace of the Gospell and applying it vnto such And such as are thus ministerially loosed in earth are loosed also in heauen The latter is of euerie priuate man who hath also receiued a commandement of God to forgiue the sinnes and offences which his brother hath committed against him not that any man can properly forgiue the sinne of his brother so farre as it is a breach of Gods commandement but as it is wrong and iniurie against himselfe and euen this priuate remission of a mans brother if repenting confessing and asking pardon is ratified and confirmed in heauen also but if they seeke not forgiuenesse at vs we must still not onely our selues forgiue but seeke it for them of God saying Father forgiue them yea and forgiue vs as wee forgiue them But this remission of sinnes is proper vnto God to whome it belongeth to say I will forgiue 1. Because it is he against whom all sinne is committed Psal. 51. Against thee against thee haue I sinned and who can forgiue the debt but the creditor If any man shall offer to forgiue another mans debt what doth he but deceiue the debter who thinketh him selfe free from that which lyeth as heauie vpon him as before as also abuse and wrong the creditor whose right without his knowledge he hath enchroached vpon 2. The Lord challengeth it as his prerogatiue proclaiming himselfe The Lord the Lord strong mercifull gratious slowe to anger abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and Isay 43.25 I euen I am hee that putteth away thine iniquitie for myne owne sake and will not remember thy sinnes 3. Our Sauiour in his prayer taught vs to begge the forgiuenes of our debts onely from our father which is in heauen 4. The Church of God hath euer ascribed vnto the Lord alone this honour of mercie which is a part of his glorie which he will not impart to any other Micah 7.18 Who is a God like vnto thee that taketh away iniquitie passeth by the transgression of the remnant of his heritage he retaineth not his wrath fer euer because mercie pleaseth him Psal. 130. vlt. Hee will redeeme Israel from all his iniquities 5. The verie Iewes themselues accounted it an high blasphemie for any man to take vpon him to remit sinnes Luk. 5.21 Who is this that speaketh blasphemies who can forgiue sinnes but God onely Whence it plainely appeareth that the Pope or any other of his shauelings whilst they challenge though a subordinate power properly to forgiue sinnes and do not content themselues with the ministeriall publishing in the name and authoritie of God alone and pronouncing forgiuenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselues in the roome of God 2. I say in the description that the Lord doth account the sinnes of his elect as no sinnes and that for
the merit of Christ both which appeare in the former resemblance which compareth sinnes to debts wherein God is compared to a creditor man to a debter the law to the bill or bond which bindeth man to God 1. to obedience 2. in default of that to punishment so as here is nothing but either satisfaction or to goe to prison Now we beeing banquerupts by our fall and of such broken estate as we are not able to pay one farthing neither of the principall nor the forfeiture the mercie of our creditor steppeth in who himselfe procureth vs a suretie both able and willing to discharge our whole debt and the forfeit as wel as the principall that is Iesus Christ who by his obedience actiue and passiue hath made a full discharge and sufficient satisfaction for the sinnes of all the beleeuers in the world the which beeing accepted of his father in full paiment he further imputeth not to vs our sinnes but couereth them casteth them all behind his backe and into the bottome of the sea as things which he will neuer remember more Thus they become as though they had neuer been and wee accounted as innocent as if wee had neuer fallen from our first estate of innocencie From this wee learne how to conceiue that place and the like where it is said that the blood of Iesus Christ cleanseth vs from all sinne wherein not the action of remission which is proper to the deitie is ascribed to the blood of Christ but onely the cause of remission is signified for which God the Father remitteth sinnes and that is the blood of Christ including his whole obedience and the merit of it which is a iust price and pacification of his father Eph. 1.7 In whome wee haue redemption through his blood euen the remission of sinnes 3. I adde that the Lord doth acquit beleeuers from the guilt and punishment of all their sinnes for as where the debt is once paid the whole obligation is void and there remaineth no more satisfaction to be made so where the Lord forgiueth a debt once he thenceforth acquitteth the debtor and is farre from requiring any newe satisfaction This will not stand with the iustice of God to exact the satisfaction of one debt twise once in our suretie another time in our selues It will not stand with the glorie of God with whom is plentifull redemption It will not stand with the honour of Christ to worke out with all his obedience but an halfe redemption which would argue but halfe a satisfaction It will not stand with the price of his blood nor worthinesse of his death not fully to satisfie the whole iustice of his father It will not stand with the faith of our prayer for remission of sinnes for if our whole debt be not forgiuen but some satisfaction remaineth for vs to performe to beleeue remission of sinnes were no faith but a vaine opinion and fancie nor with our peace with God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that he that oweth nothing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is owing the debter is freed and the whole obligation cancelled Who seeth not therfore by all this what a wicked and detestable deuise it is of the schoolemen and defended by all the Papists at this day to affirme that onely the fault of mortall sinnes is remitted by Christ but not the punishment or satisfaction the which beeing as they say by the grace of God changed from eternall to temporarie remaineth to be born either here in this life or in purgatorie till Gods iustice be fully satisfied and the vttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their troumperie deuised to make a prey of the world a great part of which beeing the cunningest theiues in all the world they haue by such crafâ—tie and fraudulent conveyances gotten into their hands And least they should want all coulour they alleadge the example of Dauid 2. Sam. 12.13 Whose sinne the Lord put away and yet the child borne to him must surely die and againe though the sinnes of the godly be pardoned yet death which is the punishment of originall sinne remaineth I answer 1. that Dauids sinne and punishment were both remitted for so said the Prophet Thou shalt not die 2. we must distinguish betweene punishments of sinne whereby Gods iustice is satisfied and chastening of sinne with a fatherly rod. The former are alwaies remitted with the sinne not alwaies the latter by the former the Lord reuengeth the sinnes of men by the latter he correcteth The former can onely be borne away by Christ the latter cannot be borne off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest childreÌ„ for their good Of this latter kind was the death of Dauids child not properly for his sinne but that in the deed doing hee had caused the enemies of God to blaspheme Of this kind was the sentence against Moses and Aaron whose sinne of not glorifiyng God at the waters of strife was pardoned and yet they must not enter into the land of promise they were corrected with roddes of men not punished in proper speach both that others with theÌ„selues might be more carefull not to offend in the like kind as also that beeing depriued of the earthly Canaan they might more studiously seeke for the heauenly The like is to be said of the Corinths of whome Bellarmine saith that they were reconciled to God and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament As for the example of the Israelites Num. 14.20 whose sinne of murmuring God is said to forgiue at Moses prayer yet they must all for this sinne die in the wildernesse The answer is that Moses did not pray that God would absolutely and for euer pardon their sinne nor that the Lord would abstaine from all iudgement and punishment of that sinne but that now at this present time he would be pleased to appease his great anger so iustly conceived and desist from that great iudgement of the vtter destroying of them threatned v. 12. as may appeare both by the arguments vsed by him as by that he expressely noteth the manner of this forgiuenesse ver 19. as thou hast forgiuen this people euen from Egypt till now and forgiue them euen according as thou hast spoken ver 17. but how the Lord had after they came out of Egypt forgiuen them appeareth Exod. 32.35 when they had made a calfe and the Lord wished Moses to let him alone that he might consume them yet by Moses intercession the Lord did not consume theÌ„ but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgiue them as
darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a
free remission of sinnes 357 Preaching the ordinance of Christ. 231 Preaching of Christ wherein it standeth 248 Priuiledge of a Godly man what it is 31 Promises of God all accomplished in due season 199 Prophetical office of Christ. 83 Publike persons must giue accounts for themselues and others in the iudgement day 268 Q QValities of Christs raised bodie are not diuine properties they beautifie but not deifie it 166 R REasons against seeking to witches 120 Reasons why it was necessarie Christ should rise againe 159 Reasons why God delayeth to answer his children 201 Reasons why Christ must so manifest his resurrection 207 Reasons why the Apostles were specially commanded to teach the doctrine of the last iudgement 250 Reasons to grow vp in the strength of faith 323 Religion what and wherein it standeth 21 Remembrance of iudgement to come a notablemeanes to further godlinesse 251 Remission of sinnes what 325 Remission of sins how receiued 355 Resurrection of Christ not onely remooueth euills but procureth all our good as in 5. instances 177 Right and possession of eternall life issueth from remission of sinnes 340 Righteousnesse of the Iudge and last iudgement described 264 S SAluation assured beleeuers from Christs resurrection 179 Saints in heauen wholly called from three things and the Saints in earth in part from the same 187 Saints in heauen enioy fiue things which the Saints in earth doe also in part 189 Satans Tyrannie ouer the soules of men more fearefull then that he exerciseth ouer their bodies 104 Scriptures ascribe that often to the instruments which belongeth to God the principall efficient why 321 Sermons which plainest teach Christ are the best 249 Sinne set out in the most vgly visage of it 141 Sinnes carried neuer so secretly shall come into a cleare light 272 Sinnes compared to debts 328 Sorcerie of sundrie kindes condemned 117 Spirituall possession very common prooued at large by sundrie instances 107 Strictnesse of the last iudgement laid open 268 Sure grounds that God loueth a man 349 T TEmptations of sundrie sorts foyled by holding the Article of remission of sinnes 342 Tender affection to forgiue our brethren a good signe that God hath forgiuen vs. 356 The tyrannie of Satan ouer those whom hee bodily possesseth discouered fiue waies 101 The touchstone of triall of our words and deedes is the word of God 267 Three actions of faith helping forward the free confession of it 315 Thoughts must be iudged of as well as our workes 271 To beleeue in the name of Christ what 336 Two things especially hinder the care of the last iudgement 277 Truth of faith as much to be laboured for as saluation it selfe 321 V VErtue of Christs death applied two waies 143 Vnbeleeuers damned alreadie how and why 322 Vnregenerate men haue all the mad properties of madde or possessed persons prooued 104 Vse of Christs crucifying at large 140 W Why God suffereth the deuill to possesse the bodies of men in all ages foure reasons 99 Why God suffereth the deuill so to tyrannize abuse and torture them whom hee possesseth reas 4. 102 Why God permitteth a power of curing to them of whom we may not seeke cure 122 Why the wicked preuaile against Christ who had preuailed against the Deuils themselues 127 Why Christ was rather to be hanged on a tree then to die by any other kind of death reas 4. 136 Why Christ must die in Ierusalem the theatre of the world 139 Why Christ would still vaile his glorie after his resurrection 167 Why Christ rose no sooner nor would deferre his rising againe no longer then the third day 195 Why Christ would not shew himselfe to all the people after that hee rose againe 218 Why Christ chose such meane men for his witnesses 221 Why the Apostle inferreth so many testimonies together concerning Christ. 285 Whosoeuer would haue his works and words abide the triall of the last day must trie them before hand 265 Wicked men shall be iudged by him against whom all their villanies haue beene committed 255 Wicked men alreadie iudged fiue waies 259 Wisedome of God in euery thing to be subscribed vnto 213 Witches and all seekers to them condemned 120 Witnesses of Christs resurrection of sundrie sorts 213 Witnesse of the Apostles to be beleeued as infallible 208 Word preached what vse it hath both to the vnconuerted and conuerted 236 Word preached opposed by the deuill and all wicked ones and therefore is from God 239 Working righteousnesse what and wherein 25 The manner of it in foure things 28 Good Reader the faults escaped in printing are some but neither many nor much marring the sence I will therefore referre either the passing by or amending them to thy owne curtesie Zach. 4. Psal. 47.9 Dan. 4.7.17 Exod. 18.21 Rom. 13.3 Iob. 29.8 Psal. 2 Isa. 44.18 Exod. 12. Ioshua 5.7 Iudg 6. Exod. 23.6 Deut. 16.20 Optiâ—a respub quae maximè leges minimè rhetores audiat 2. King 11 12 Gal. 2.9 vers 5. Cyprian Pleonasmus Matth. 5.2 Psal. 37.30 Prou. 31.26 The parts of the sermoÌ„ 3. Observ. 1. A mappe of humane frailtie in the Apostle A patterne of speciall grace in the 〈◊〉 Apostle Iob. 34.19 Why God accepteth not of persons reas Deut. 9.6 Ezeck 16.3 Rom. 9.18 Whosoeuer would be like God must not accept of persons Prou. 24.24 1. Tim. 5.21 Mal. 2.6 Iam. 2.2 1. Cor. 3.4 1. Kin 22.37 Ioh. 7 23.24 Isa. 65.1 Isa. 57.15 Gal. 3.23 1. Cor. 1.26 If outward things could bring vs into acceptance with God we might set our hearts on them Ier. 9.24 We must stand naked in Gods iudgement seeing no outward thing can commend vs to him Gen. 27.26 Iob. 1.8 Luk. 1.6 Feare of God Matth. 10.28 Isa 8 1â— Gen. 33.3 â—rou 14.13 â—ehem 5.15 Prou. 8.13 Quod supâ—a homines est time homines te non terrebunt August Reu. 21.8 Prou. 10.24 Pilatus multis divexatus Calamitatibus sibiipsi manum intulit Euse. lib. 2. cap. 7. Entrop lib. 7. hist. eccles c. 7. Ier. 32. Psal. 128.2.3 Psal. 112.3 To worke righteousnes what it is Eph. 4 24. Iusâ—e agere est age re ex praescripto 〈◊〉 Prou. 1.7 The right manner of working righteousnes in 4. things Deut. 5.19 Prou. 23.17 Prou. 28.24 1. Pet. 1.17 Philip. 3.20 Motiues to the practise of righteousnesse How the person and worke of a beleeuer caÌ„ be accepted of God Comfort the godly in that God is the God of the abiect We must accept theâ— that feare God because God himselfe doth Psal. 16.3 2. King 3.14 Iudg. 3.15 By peace what is meant 1. Peace with God by three things 2. Peace with men 1. others Eph. 2 13.14· 2. With a mans selfe 3 Peace with the creatures Iob. 5.23 Observ. 1. Isa. 57.21 Difference betweene true and false peace 2. Cor. 5.12 Isa. â— Iob. 20.5 Eccles. 6.7 Amos. 8.9 Prou. 14.13 1. Thess. 5.3 The best way to come by peace in the want of it Psal. 84.9 Christ was preached to Israel two