stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
we see the glorie of Christ with open face all vailes are rent and the earth is filled with the knowledge of God euen as the waters couer the sea And to this our Apostle hath reference doubtlesse casting his eye vpon that plentifull grace of regeneration which euen in baptisme was and is conferred vnto beleeuers The fourth thing in the meaning is the person procuring this abundant grace for vs and that is Iesus Christ our Sauiour for what good thing soeuer can be deriued from God vnto vs it must be by a Mediator and such a one as must be humbled for sinne and raised from sinne the former in his death and passion for sinne the latter in resurrection and ascension from sinne and in both these regards the Lord Christ obtaineth for his Church these graces 1. as a redeemeâ— by the merit of his passion 2. as an intercessor by the efficacie of his requests which now after his ascension he mâ—keth for the Saints therefore is it said that the Father sendeth the Spirit in the name of his Sonne Ioh. 14.26 whom the Father will send in my name that is the Father sendeth the Spirit through the Sonne both as a Mediator and as an Intercessor both which workes so soone as he had accomplished it was no meruaile if the Spirit through such merit of passion and efficacie of intercession was so plentifully powred out vpon his bodie the Church as wee reade accomplished Act. 2.2 Doctr. 1. The graces of the spirit are plentifully powred out vpon vs as out of a full and rich mercie For 1. we haue the accomplishment of many prophesies and promises as Isai. 11.9 Dan. 12.4 many prophesies were then sealed and the booke shut vntil the tearme of time but then many should run to and fro and knowledge should be encreased 2. We haue the truth of many types and resemblances as of the waters running from vnder the threshold of the sanctuarie still rising to encrease and of the proceedings of the new Testament typified in the cloud which at the first appearance was no bigger then a mans hand but after rise to that greatnesse as to couer the whole heauens 3. If we compare our Church with that of the Iewes we shall obserue that the Lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased but now hath powred out his Spirit and opened a fountaine of grace to the house of Iudah and Ierusalem euen for all true beleeuers And here that speach of Iohn 7.39 is verified the spirit was not giuen yet because the Sonne was not yet glorified that is in comparison he was not giuen before but so sparingly as in respect of this powring out he might seeme not to be giuen at all so also is that place of Peter to be vnderstood of which saluation the Prophets haue inquired searching and prophesying of that grace that should come vnto you not that themselues had no consolation of that grace which by the eie of prophesie they foresawe to light in abundance vpon the Church of the newe Testament but because in comparison it came to vs and was not accomplished vnto them To this purpose Christ himselfe pronounceth blessednesse vpon his hearers whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see but could not And Paul saith that our ministerie farre passeth theirs in glorie who were but vnder rudiments and in principles and elements if compared with vs. Obiect But the best of vs are but children in knowledge faith obedience to Abraham and the rest of the Prophets and sundrie beleeuers among them Answ. If we compare person with person it is true in many of them but compare Church with Church they were but children vnto vs. Obiect But a number of men haue no grace at all and others a verie small measure and the best not so much but they finde themselues still to stand in neede of more Answ. This preiudiceth not the generall truth for 1. God powreth out his grace abundantly though most men let it fall to the ground to their deeper damnation 2. The Church of the new Testament hath abundance to which while men will not ioyne themselues in soundnes and sinceritie but hang themselues to it by outward profession alone as a sient tyed to a tâ—eee by a threed rather then grafted into it what meruell if they be emptie of grace 3. He that receiueth the least droppe of true grace hath abundance not perhaps in regard of his meanes but the smallest measure is in it selfe abundance for the least droppe of these waters shall be as a well springing vp to life eternall which if it kindly sinke into the soule out of such a mans bellie shall flowe riuers of the water of life which things saith Iohn spake Christ of the spirit which they that beleeued in him should receiue so that although some haue more some haue lesse yet he that hath any he that hath the least true grace hath abundance Vse 1. If such plentie of grace be powred out vpon vs our care must be to be found answerable thereunto that according to our proportion our encrease may be for we may not thinke the returne of one talent sufficient if we haue receiued fiue or ten seeing where much is giuen much will be required Hath the Lord so richly shed out his spirit that whereas the most excellent Patriarchs saw Christ only a farre off the most simple of our age may see him in the word and Sacraments euen crucified before his eyes and will it not be expected that in all things we should be made rich in him And thus haue we ministred vnto vs a ground of examination whether we finde the fruits and worke of these waters vpon vs. When Ioel prophecied of the powring out of this spirit marke what wonderfull effects he foretold should follow That sons and daughters seruants and maids old and young should prophesie should see visions should dreame dreames and accordingly at the first accomplishment of this prediction what vnderstanding what illumination what tongues what miracles what conuersion to God followed sometimes many hundreds sometimes many thousands wonne at one sermon and how violently was the kingdome taken We now haue the powring out of the same spirit and more plentifully then they or any age or countrie euer since but where be these fruits and effects where or to whome in comparison is the arme of God made bare or shineth that excellent reuelation of the mysteries of saluation where is that faith and acknowledgement of Iesus Christ which passeth all prophesie tongues and miracles yea are but dongue to that excellent knowledge of Christ which passeth all knowledge We behold indeed the glorie of the Lord with open face but how fewe are transformed into the same image Looke any way vpon the liues of most men and we cannot but demurre of the truth of the doctrine
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
remembrance of euerie Christian dutie Thus Ministers may be called the Lords remembrancers not onely for putting the Lord in minde of his couenant towards his people and of the peoples wants but also in that they must not be silent but restles in whetting the doctrine of God legall and euangelicall vpon the people and so be euer putting them in minde of their couenant and dutie vnto God Paul acknowledged himselfe such a remembrancer Rom. 15.15 as one that putteth you in remembrance through the grace giuen me In the 2. Tim. 2.14 be giueth Timothie a generall iniunction to put all his hearers euerie where in remembrance of such precepts as he deliuered to him and sending him to Corinth he giueth him the same commandement and maketh him such a remembrancer as here he doth Titus The Apostle Peter also knewe verie well that this dutie lay vpon him 2. Pet. 1.12.15 I wil not be negligent to put you in remembrance of these things and three seuerall times in fowre verses repeateth the same thing in that place to shew how instantly that dutie lay vpon him Obiect But the spirit bringeth all things into the minds of the faithfull therefore the ministerie is needlesse to this purpose Ans. Things subordinate fight not among themselues The spirit indeed doth it principally but by the word in the ministerie instrumentally The reasons of the doctrine are these 1. None is so farre instructed but is wanting much in knowledge and much more in the cheerefull practise of that which he knoweth and therefore euerie one hath neede of quickning and stirring vp and who is he that carrieth flesh about with him that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good therefore the Apostle Paul telleth the Romanes that although they were filled with goodnesse and knowledge and were able to admonish one another yet he thought it needefull to put them in remembrance of their dutie and Peter writing to those that had knowledge and were established in the present truth thought it meete so long as he was in this tabernacle to stirre them vp by putting them in remembrance so as we neede not feare in this case the spurring of free horses seeing no man is so free but he needeth spurres Secondly none are so strong but they stand in neede of this confirmation as well as the former quickning neither can any caution or any admonition be too much in things of such moment Thirdly no mans memorie is so found but as out of a leaking vessell good things are euer running out and when such things are slipt away they had need be renewed and recalled againe Vse 1. Ministers must not desist from teaching and exhorting as many that thinke a little inough nor discouraged when people forget their wholesome doctrine but incourage themselues in their dutie which is to keepe in mens memories the mindfulnesse of their duties 2. When they come to teach they may not seeke out vaine and strange speculations which were neuer heard of before but teach plaine things yea and deepe mysteries in plaine manner as such who respect the weaknes both of the apprehension and memorie of their hearers 3. An wholesome thing it is to teach the same things often whereby things deliuered are recalled into the memorie curious men cannot abide repetitions nor heare common things notwithstanding these be excellent helps of memorie which is the cause of such grosse and euery-where palpable ignorance in the most familiar principalls of religion But the wisedome of godly teachers will be not too much to yeeld vnto the nicenes of their hearers nor to feare to do that which is the safest for them as Paul speaketh which if it be let it be to vs what it will or can it will be our part that by our practise they may finde the profit Doctr. 2. We learne hence also what it is that should possesse and take vp the memories of Christians namely those lessons of Christianitie which they heare in the ministrie For 1. The commandement must be bound vp vpon our hearts and we ought to make our memories the statute booke of our soules and by diligent meditation chaine this booke vnto our selues The precept is in Prov. 4.21 Keepe these words in the midst of thy heart for they are life and health of the bones Secondly herein standeth the sanctitie of the memorie partly in retayning the rules of life and partly in presenting and offring them vnto the mind vpon occasion of practise both to direct and vrge the conscience to obedience Thus Dauid hid the word in his heart the blessed fruit of which was that hee did not sinne against God and indeed holy memorie preserueth the holinesse of the whole man Thirdly forgetfulnesse of the word is euery where in the Scriptures taxed as a greeuous and hatefull sinne Be not forgetfull hearers deceiuing your owne selues saith Iames haue you forgotten how I fedde so many thousand c. saith Christ to the Disciples and the author to the Hebrewes haue yee forgotten the consolation which interrogations are seuere reprehensions and indeed it is the mother and nurse of most sinnes as we see in Peter who forgat the words of Christ till he had thrise denied him whereas if he had remembred them it is likely he had beene preserued from the sinne for when the cock crew he remembred the words and when he remembred them he went out and wept bitterly euen so the forgetfulnes of the words of Christ maketh men so often to denie Christ in his word and in his profession as in many vnchristian practises it doth appeare and although we account but a small matter to forget them yet if euer Christ looke backe vpon vs we shall as bitterly as Peter bewaile it in the end Vse This serueth to mooue the best of vs to repent and reforme also this fearefull sinne Obiect Some will say I would remember the word but I cannot my memorie is so bad c. Ans. It is a great complaint and verie generall but what merueile For 1. the most that can acknowledge that they haue learned and laid vp nothing almost from all the sermons they haue heard care not for the word esteeme not of it with any reuerend regard the things they care for they can remember well inough and so would they the word if they did respect it Dauid accounted the testimonies wonderfull and therefore his soule kept them 2. They come to the Church and for fashion sit out an houre and giue some attention as though they cared for it but yet they haue no delight in it and therefore force not much either of the hauing or holding of it they can in the meane time remember old sinnes of their youth and the madde prankes of many yeares olde but not a lesson of yesterdayes deliuerie the reason is because they delight in the one and not in the other whereas if with Dauid they
in him that runneth but in God that sheweth mercie and cap. 11.35 who gaue vnto him first that he should recompence Hence 1. vve conclude that if God should choose to saluation for any thing in man it could not be but man should be the first in his owne election and God should come after him yea it would ouerturne all the order of God in his most wise proceeding and would place his second grace before the first for whereas the first grace namely the election of such as the Father is to giue vnto the Son by him to be saued in all good order should precede the second whereby such as are elected before all time are in time giuen to the Sonne called iustified graced glorified and so saued The Popish doctrine of Gods foresight of faith or workes placeth this latter in Gods counsell before the former Secondly election is of grace Rom. 11.5 There is an election of grace but if it were of foreseene workes it were at least partly of desert and then should it follow 1. that it could not be of grace any way because not of grace euery way ver 6. 2. that all our owne reioycing should not be excluded Rom. 3.27 3. that if the Apostle should aske againe who separated vs our answer might be we partly separated our selues Thirdly our Apostle Eph. 1.4.5 affordeth vs three grounds more 1. from the time of our election which is before the fouÌ„dation of the world before we had done either good or euill or were in the world to doe it 2. In that he maketh our workes effects of election and therefore cannot be causes of it he hath chosen vs in him not because he foresaw that wee would be holy but that we might be holy and vnblameable as in cap. 2.10 we are his workemanship created to good workes and because it might be said that yet God might foresee who would receiue grace and who not and consequently who would vse the same aright in ordering their liues The third conclusion in the 5. verse affirmeth that God respected nothing out of himselfe or in vs past or to come but according to the good pleasure which he purposed in himselfe as Beza readeth it he choosed vs to partake of his grace Fourthly I would aske a Papist whether if the Lord did foresee any thing to bring vs to saluation by whether that was not the couenant of grace rather then the couenant of workes by the which neuer was or could any man be saued 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes whether himselfe should not be the bestower of that grace and worke so as still not the worke if there were any but his grace shall be the first moouer 3. Whether God should be mooued if by workes by those before conuersion or after if they say by those after conuersion euen these saith the Prophet are as a stained clout If by those afore which their doctrine seemeth to tend to affirming that our vnregenerate wills haue a power to consent and coworke with Gods will and to prepare themselues to iustification then our text controlleth them which saith there was no such works at all which could mooue the Lord to take any pleasure in vs. Nay we were sinners saith Paul when God chose vs and such sinners as are described in the former verse blinded in mind rebellious in will and disordered in our whole conuersation Which shal serue for the ouerthrowe of all workes either preparatorie or foreseene or which any other way may obscure the free grace of God in our election and saluation Vse 1. To be sober minded and wise to sobrietie in the matters of Gods counsell inquiring into no reason further then his will which is euer iust although the thing may seeme strange and dazle our weak eyes the which one point would cut off many controversies and needles questions of sundrie diuines who in their platformes of election and reprobation will allowe the Lord no further libertie then themselues can deuise reason of for one the foresight of some good for the other of some euill which cannot but bring in an vniuersall reprobation because all are the sonnes of wrath by nature and God seeth them not out of this condition in themselues besides that the Lord shall be tied to conditions whereas he will haue mercie where he wil and whom he will he will harden 2. This doctrine is a ground of true humilitie for when all saluation from first to last is acknowledged to be of grace altogether out of our selues it shutteth all presumptuous mouthes who would gladly be sacrificing to their owne nets And this seemeth to be the Lords end in stablishing his free couenant that his people might remember and be ashamed and neuer open their mouth any more How carefull is he to take all such arrogant speaches out of their mouthes Deut. 7.7 and 9.5 Say not because of mine owne righteousnesse hath the Lord giuen vs this land and much lesse the heauenly Canaan and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others And the whole Scripture sheweth how he hath set his affection on such as were still the most vnlikely and in all outward respects least commendable the youngest for most part when the first bâ—rne seemed to carrie away all the priuiledge Abel before Caine Iacob before Esau Ephraim before Manasseh Ioseph and Dauid before the rest of their elder brethren his manner was alwaies and is to hide that from the wise which he would reueale to babes by foolish things to confound the wise and by weake things the mightie and why 1. in regard of himselfe because his good pleasure was such no other reason but his owne will mooued him 2. in regard of vs that no flesh should reioyce before him 3. Hence we haue also a ground of thankefulnesse when we heare of such a free choise and that the Lord enquired not what we were or what we were worthy of but loued vs before we were or the world was when nothing could be conceiued either preuenting or meeting this goodnes of God And indeede neuer can we come to see the bottomelesse sea of this grace vnlesse we behold it in this glâ—sse which our Apostle setteth before our eyes of our free election and saluation meerely by grace the which once if we come to behold how can we but magnifie his grace confesse his name feare to offend him tender all obedience vnto him yea in way of loue and thankefulnesse giue vp our selues to liue and die in his seruice who hath so freely so highly advanced vs vndeserued loues are great binders It is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes I can neuer make such a man amends for such or such fauours and yet this boundlesse loue
of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation as which is founded in the election of God by grace and is therefore more firme then the frame of heauen and earth whereas were it founded in our selues or put in our owne hands to keepe we could haue no assurance of it no though we were renewed to our first innocencie as appeareth in Adam but seeing our life and salvation is hid with God none shall take it or vs euer out of his hands Obiect But if it be laid so farre out of our reach that we neither haue it in our hand nor any hand in it but it is all in the mercie of God how can we haue any euidence or assurance of it in our selues vnlesse we should climbe vp into heauen Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs nor such a mercie as saueth vs without our selues but such a mercie as 1. calleth vs by the Gospel 2. Tim. 1.9 who saued vs and called vs with an holy calling 2. mooueth vs to answer that call seeing the sheepe of Christ heare his voice and followe him 3. giueth and encreaseth the grace of sanctification and prouoketh to newnesse of life so as thou shalt not neede to go aboue the clouds to get assurance of this mercie but the word is neere thee looke how thou carriest thy selfe vnto it how thou hearest the voice of Christ how thou followest it how thou proceedest on to the fruits of a new life such as are the hatred of sinne and an endeauour to please God in all things here are the seales of thine assurance 5. Here is also another ground of moderation and meekenesse toward such as are not yet called because the change is of meere mercy the difference betweene vs is not naturall nor deserued we were in time past no better then they they may in time to come participate of free grace as well as we doe By the washing of the newe birth We are now come to the instrumentall causes or meanes whereby we are set into this newe condition And these be two First outward wherby we are brought into the visible Church and that is the washing of the newe birth or baptisme Secondly inward whereby we are truely set into the bodie of Christ and that is the renewing of the holy Ghost who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne as after we are to make manifest For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration as also why God is said to saue vs by it we must conceiue that in euerie Sacrament there be three essentiall parts the absence of any of which destroy the whole 1. the signe 2. the thing signified 3. the analogie betweene them which is the vnion of them both the first is some outward and sensible thing the second inward and spirituall the third mixt of them both As in baptisme the signe is water the thing signified the blood of Christ the analogie or vnion standeth in this resemblance that as the former outwardly washeth the filthinesse of the bodie so the latter inwardly purgeth the soule from all sinne By reason of which relation and neere affection betweene the signe and the thing signified it is vsuall in the Scriptures by an improper but Sacramentall speach 1. to call the signe by the name of the thing signified and contrarily And thus baptisme is called the washing of the newe birth because it is a signe seale and instrument of it Secondly to ascribe that to the signe which is proper to the thing signified and so baptisme is here said to saue as also 1. Pet. 3.21 which is indeede the proprietie of the blood of Christ 1. Ioh. 1.7 but by the neere affinitie of these two in the Sacrament it is said so to doe to note vnto vs 1. not to conceiue of the Sacramentall elements as bare and naked signes so to growe into the contempt of them 2. as vve may not conceiue them idle signes so neither idoll signes by insisting in them as though they vvere the vvhole Sacrament for they are but outvvard vvhereas the principall matter of a Sacrament is spirituall and invvard 3. that then we trueliest conceiue of a Sacrament when by looking at the one of these we see both neither making the signe a vaine symbole nor yet ascribing any thing to it transcending the nature of it such as are the peculiars and prerogatiues of God but in the signe and action which is outward be led to those which are spiritual and inward Doctr. God in baptisme not onely offereth and signifieth but truely exhibiteth grace whereby our sinnes are washed and we renewed by the holy Ghost for therefore is it called the washing of the new birth both because it sealeth vp the washing away of sinnes by the blood of Christ Act. 2.38 Be baptised for the remission of sinnes as also in that it betokeneth and is a meane of an other washing by the spirit of Christ and this is the sanctification of a sinner imperfect in this life but which shall be perfected in the life to come But the doctrine will remaine obscure if we shall not open two points before we come to make vse of it 1. how 2. to whom baptisme is the lauer of regeneration For the former therefore 1. how it is not 2. how it is First this effect is not ascribed to the worke wrought as the Popish doctrine teacheth 2. Neither by any extraordinarie eleuation of the action whereby it is made able to conferre the benefit of renouation for this were both to make euery baptisme a kinde of miracle as also to encroach vpon the clause following wherein the worke of renewing is ascribed to the holy Ghost 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience as to wash the filth of the bodie they wrong conceiue it that shut vp any such power in it as is in a physicall instrument as thogh it as properly washed as an hearb healeth if applyed 4. Neither because grace is tied by any promise or meanes vnto the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispense it with the action For 1. grace is not tied to the word therefore not to the Sacrament 2. They were separate in the first and greatest minister of baptisme Iohn himselfe who confessed that he indeede baptized with water but it belonged to him that came after him to giue the grace 3. If these opinions were true or any of them then should euerie baptized partie be truely regenerate the contrarie whereof appeareth in Simon Magus in many manifest wicked ones and close hypocrites in all ages 4. The falshood
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
were ashame that such Popish notes should be recorded 2. The darke deliuerie of this doctrine hath bred vp another no lesse Popish that seeing grace is so tied to the Sacrament therefore the infant baptized is washed from all originall sinne and that by the concomiâ—ant grace of the Sacrament euery infant is so pure as there is nothing in it which God can hate A doctrine fearefully derogatorie from the blood of Christ and contrarie to the Scriptures which teach that originall sinne is taken away to those that are set into Christ by baptisme 1. in regard of the forme the guilt 2. the fruit the punishment 3. the raigne and dominion of it 4. in that the remainders and relliks of it are in daily consumption but in regard of the matter of it of the act of it of the molestation of it it is present in the most sanctified nature the earth beareth The Apostle saith of such there is no condemnation to them but he saith not there is no damnable thing in them 3. From the misconceit of this doctrine and the extolling the outward worke of baptisme the which imposters and deceiuers of mindes haue still delighted to dwell in hath sprung vp that dangerous error of baptizing by women as also the priuate nimbling vp of the matter in corners by some Priest or minister Whereas for the person we know that the Minister in his ministerial actions sustaineth the person of Christ which a woman cannot doe Againe those that are called to baptize are called also to preach for the Sacrament without the word is a dumb ceremonie and as a seale to a blanke And Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any woman haue beene accessarie to this grieuous sinne let her seriously and seasonably humble her selfe for it in that without yea and against the commandement of God shee hath polluted such a sacred ordinance If any man should set the Kings broad seale to any instrument but the Lord-keeper his fact were no lesse then high treason and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant As for the due place of baptisme it is the publike assemblie as beeing a part of publike worship annexed vnto preaching Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it yet might it not be administred in priuate houses but the partie must be brought before the Lord and much more here where after a more glorious manner the partie is to be receiued not into his fathers family but the family of God the visible Church And is it not a farre greater indignitie for the Sacraments to be brought into priuate houses then for ciuill iudgement the nature of which is to be open and publike in the gates As for the pretended case of necessitie there is no such as vrgeth is to transgresse the commandement and to make priuate places publike Why should we not rather with the auncient who euen in most ignorant times could conceiue that in defect of baptisme with water if it could not conueniently as without the debasing of Gods ordinance be had a sufficiently supply might be made by the other two either of the holy Ghost or of martyrdome and that God in case of necessitie accepteth the will for the deede which also some of the auncient applyed to this purpose and that not the want but contempt of baptisme is damnable Fourthly from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace for marke the man that staggereth in the former he will be nibling and fumbling at all these as far as he dare for if euery child receiue grace as a thing tied vnto baptisme what becommeth of that grace when children growing in yeares growe also extreamely flagitious and wicked necessarily it must be lost and vanished which is both against the Scriptures and the doctrine of our Church For if the child be borne of God in baptisme he sinneth not because the seede of God is in him and if the infant be come vnto Christ in baptisme he neuer casteth him off Ioh. 6.37 he shall neuer hunger ver 35. he shall not be lost 39. he shall liue for euer 50. If the infant be once of the Church it remaineth in the Church and can neuer be a limbe of Satans synagogue Lastly as all error is fruitfull so hence also is grounded that fancie of Popish penance which they make a Sacrament to restore such by as are fallen from the grace of their baptisme and a second table to saue such as by vertue of their first couenant cannot be restored as though the couenant of God were not eternall and vnchangeable or as if God married vs not to himselfe for euer or as if the force of baptisme lasted not beyond the action and administration of it Vse 2. To teach parents 1. to be present to present their children with ioy vnto holy baptisme What a comfort is it for a father to see his child washed with the blood of Iesus Christ cleansed from sinne set in to the visible Church yea into the bodie of Christ in the right vse of this Sacrament wherein a parent ought more to reioyce then if he could make it the heire of the world 2. diligently vpon the occasion of their childrens baptisme to examine themselues whether they be in couenaÌ„t with God or no that so their children may be entred into the same couenant yea and seeing their often faylings with God to enter now a newe league and renew their couenant with him by renewing their faith by making vp againe through true repentance their former breaches yea by solemne prayer and invocation to vrge the Lord to call to minde his couenant made to the iust and their seede and make it good vnto himselfe and his child now to be entred into the Church But what a generall fault of Parents is it to content themselues in bringing their children that the outward worke may be performed vpon them spending no small time in circumstances of solemnitie as costly banquets and feasting which in moderation I condemne not but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme which great error is worthy reformation in the most in the best Vse 3. To the congregation that seeing this is such a solemne ordinance as wherein the Lord signifieth sealeth and exhibiteth sauing grace to euery worthie receiuer that therefore euerie on in the congregation continue together vntill the ende of the Sacrament and not runne out as the manner of most is For 1. it is an ordinance not belonging only to the infants parents and sureties who are often left in a manner alone with the Minister but to all the congregation seeing Baptisme is a receiuing of a member into the congregation and in this
fountaine not of the Deitie alone but of all diuine actions and good things whatsoeuer and the Son reneweth as the Mediator and meriter of it But it is here ascribed to the holy Ghost because he is the immediate and next applyer of it to the conscience and therfore is more properly said to renew And yet wher I say that in regard of the other persons he doth more immediatly applie this grace it must not be so conceiued but that he ordinarily doth worke it by meanes vnto the which also often the Scriptures ascribe the worke of renewing As 1. the Ministers are his instruments by whome he begetteth men vnto God so Paul I haue begotten you by the Gospel that is ministerially 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose And the word is hence called the immortall seede of regeneration and baptisme called the washing of regeneration in the words before because the Spirit in these outward meanes washeth and regenerateth 3. Faith is the inward meanes which the holy Ghost working and exciting in vs vseth by it to bring home to our hearts that which properly reneweth vs Act. 15. by faith he purifieth our hearts Thus we see how both the Father the Sonne the Spirit the ministers the word and Sacraments and our owne faith renew vs and how in their seuerall senses they are to be truly and plainly conceiued Doctr. 1. All the worke of inward grace in or out of baptisme is from the holy Ghost The thing that giueth force vnto washing by water is the renewing of the holy Ghost and this is regeneration indeede 1. Pet. 3.21 Baptisme saveth but not the washing of water but the interrogation of a good conscience that is the answer of a beleeuing heart acknowledging these sacraments to be seales and pledges of the righteousnesse of faith and that inward baptisme which indeede saueth Act. 2.38 Amend your liues and be baptised euery one in the name of Iesus Christ for remission of sinnes but all this will not serue the turne vnlesse the promise following be made good and ye shall receiue the gift of the holy Ghost 1. Cor. 6.11 Such were ye but ye are washed ye are iustified ye are sanctified but by what meanes by the waters of baptisme No they will not serue to iustification or sanctification but by the spirit of our God and if we would see this truth of both the Sacraments in one place we haue it propounded 1. Cor. 12.13 By one spirit we are all baptized into one bodie therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme and wee are all made to drinke into one spirit and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God which spirit when he withdraweth himselfe we may truely say of the water in baptisme as the Apostle speaketh of the blood of bulls and goates that they cannot take away sinne The true materiall cause hereof is the blood of Christ the holy Ghost inwardly applying it vnto the soule and so inwardly indeede baptizing and washing the conscience Vse 1. This doctrine further ouerthroweth that Popish doctrine that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule And as for all those figures which Bellarmine produceth to this purpose we shall in few words see them conclude directly against himselfe Out of Gen. 1. The spirit of God mooued vpon the waters he concludeth that as the waters concurred necessarily to the making of all naturall things so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation But who seeth not that these waters were dead without the spirits moouing and who seeth not that the spirit it is in baptisme which regenerateth and not the element vnlesse a bodily thing could properly worke vpon a spirituall 2. As for that in Gen. 7.17 The waters bare vp the Arke whence he concludeth that as the waters had a proper power to saue Noah and his familie euen so the waters of baptisme properly saue Besides the generall answer that similitudes prooue nothing but illustrate could Bellarmine if he had looked into the text so boldly haue detracted from the glorie of God which saith that Noah found grace in the sight of the Lord Gen. 6.8 with thee will I stablish my couenant verse 18. that the Lord bad him goe into the Arke cap. 7.1 that he shut him in the Arke 16. that he remembred him in the Arke and brought him out of the Ark cap. 8.1.16 all is ascribed vnto the grace couenant commandement hand and remembrance of God and not to the water and if Noah had beene saued by the clemencie of the waters and their power of sauing Noah was mistaken when he built an altar to the Lord vers 20. for hee should haue built his altar to the waters And if we would follow here the Iesuite we might make him wearie of his comparison If we should say 1. that the waters of the flood did for euery person and creature that they saued drowne a million therefore the waters of baptisme for one they saue drowne and damne a number which will not stand with their deuise of opus operatum 2. Noah was found righteous before he entred into the Arke cap. 7.1 and therefore both children and men of yeares may be sanctified before baptisme whence will follow that children of beleeuers dying before baptisme haue right both to the kingdome of heauen and Christian buriall vpon earth 3. It is said Heb. 11.7 By faith Noah prepared the Arke not which saued but to the sauing of himselfe and his houshold and that by faith he was made heire of righteousnesse without which faith neither the waters nor the Arke had done him any good and therefore neither without faith do the waters of baptisme saue or regenerate Lastly a poore reason it is of a Cardinal that because Moses or Noah is saued out of the waters therefore the waters saue him A third instance is in the waters of Iordan which saith he truly healed Naaman and was no seale of the promise and euen so the waters of baptisme truly confer grace But the truth is that water had no such power of healing of and in it selfe but only at that time in that institutiō and from the word of God which appeareth euen in Naamans indignation who neuer knew any more vertue or power in it then in Arbanah or Pharphar Againe Naaman being healed acknowledged not the vertue from the water but from God and therefore professed that he would henceforth neuer worship any other then the God of Israel and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth why concludeth he nor for he may aswell that we must be baptised seauen times ouer for Naaman must wash seauen times ere he be cleane In