to undergo the wrath of God in our steed the fear whereof when he was in that grievous agony caused him to sweat great dropps of blood Luke 22. 44. and the sence thereof on the Cross being in his own sence as a man forsaken of God made him cry out My God my God why hast thou for saken me Mat. 27. 46. The acknowledgment of this wonderful love of Christ ought first to work in us a love in some measure answerable to his that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour Eph. 5. 2. so we should present our bodies a living sacrifice holy and acceptable unto him which is our reasonable service Rom. 12. 1. And as he gave himself for us so should we bâ—willing and ready if occasion serve to lay down our lives for him the rather because he hath promised that whosoever shal lose his life for his sake and the Gospels shal save it Mar. 8. 35. We owe our selves unto Christ in a double or treble respect first for that in our creation he gave us to our selves secondly because in our redemption when we were lost he restored us to our selves thirdly when in restoring us he gave himself for us For our selves given and restored we may and ought to give and render our selves but what retribution shal we make him for himself For though we should give and render our selves to him or for him a thousand times yet what are we to him As Bernard sweetly argueth Lib. de delig Deo Secondly we are to imitate our blessed Saviour as the Apostle exhorteth us in respect of his love shewing it self in his wonderful humiliation and obedience for us Phil. 2. 5. Let the same mind be in you which was in Christ Iesus who being God coequall with his Father for our sakes abased himselfe to become man and being man humbled himself not only to all active obedience performing all righteousness as being made subject to the Law for us but also to the passive obedience being obedient to death even the death of the Crosse and all this for us men and for our salvation Thus you have heard the love of the Father in giving his Son and the love of the Son in giving himself for us whereunto we may add the love both of the Father and the Son in sending the Holy Spirit the Spirit of love to accomplâ—sh our redemption and also of the Holy Ghost who furnisheth with his graces and furnished sendeth forth the Embassadours and Ministers of God committing unto them the meanes of our salvation in and by which hee having united us to Christ and made us partakers of him he worketh effectually in the hearts of Gods chosen all those saving and sanctifying graces wherby they are not only entiâ—led unto Gods Kingdome but also fitted and prepared for the same But as in the work of our Redemption we have observâ—â— the 〈◊〉 love of God so in the second place we are to observe his infinite justice manifested in the same For such is the justice of God that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death of his only begotten Son The consideration whereof ought to strike a terror in them that do not believe nor repent For if God punished the sins of the faithful in Christ what shal become of them who have no part in Christ Undoubtedly every sin as it deserveth death so is it punished with death either with the death of Christ in the behalf of them that believe or with the death of the parties themselves who are not in Christ. And as it ministreth terror to the wicked so it affordeth singular comfort to the faithful who are in Christ. For they may from the consideration of this justice of God safely conclude that to them being in Christ there is not only no condemnation but not so much as any punishments so properly called which in order of justice is inflicted by way of vengeance to satisfie the justice of God For Christ having fully satisfied the justice of his Father in the behalf of all them that believe it cannot stand with the justice of God to punish the same sins in the party which he hath already punished in Christ. The children of God are indeed subject to manifold afflictions which are mala poenae but unto them the nature of them is changed so that they be not punishments to them but either fatherly chastisements for when we are judged 1 Cor. 11. 32. that is afflicted for our sins we are chastised of the Lord that we should not be condemned with the world or else trials for their good Thirdly we observe how heynous and how detestable our sins are in the sight of God the guilt whereof could not be expiated nor the justice of God satisfied nor his wrath for them appeased by any other means but by the most precious blood of the eternal Son of God That both in respect of our sins past we should be touched with remorse when we consider that by our sins we nayled our Saviour to the Cross to which end we are to pray that the Lord would pour upon us the spirit of grace and supplication that when we look upon him whom we have pierced we might lament and mourn as a father mourneth for his only son and also in respect of the time to come we should not be animated to commit any sin as being smal seeing there is none so smal but the price of it was the precious blood of Christ none so light but that if we be not eased from the burthen of it by the merits of Christ it is of sufficient weight to presse us down to hell The third thing to be considered in the doctrine of Redemption are the enemies from whom we are delivered which are not carnall as the Jews imagine dreaming that their Messias should be a temporal Monarch who having subdued their enemies which held them in subjection should restore the Kingdom to Israel but spirituall And these are the Law sin death and the devill the Laâ— being the strength of sinne sinne the sting of death and death the power of the devil from the hand that is from the power of all which our Saviour Christ hath delivered us If it be demanded why among the enemies I do not reckon the world I answer if by World be meant worldly desires as 1 Ioh. 2. 15 16. they are comprehended under the title of sin if wicked worldlings they are but the feed of the Serpent and the instruments of the Devill And in both senses not only our Saviour hath overcome the world for us Ioh. 16. 33. but the faithfull also in and by him 1 Ioh. 4. 4. and 5. 4 5. The Law by reason of our transgression is an enemy unto us whether we consider the yoke of the Ceremonial Law or the bondage wherein the Morall Law did hold us
in bondage what need we a redeemer If not lost what need we a Saviour Mat. 9. 12. The whole need not the Physitian but they that are sick Christ came not to call the righteous but sinners to repentauce Mat. 9. 13. to preach redemption to the Captives Luke 4. 1â— and to save that which was lost He was given unto us of his Father to be our wisdom our lustification our redemption our sanctification our life our salvation 1 Cor. 1. 30. If therefore we would be made partakers of these benefits we must acknowledg our selves to be fools in spiritual things that in him we may become wise guilty of death damnation that in and by him we may be absolved and justified defiled and polluted with sin that by him we may be sanctified dead in sin that in him we may be quickned and revived lost that in him we may be saved captives and bondmen that by him we may be redeemed 2. As touching the party by whom we are redeemed the text saith he would give us that we should be redeemed which in the beginning of this Psalm is more plainly expressed Blessed be the Lord God of Israel who hath visited and redeemed his people or as the words are hath wrought redemption to his people How By raising an horn of salvation that is a mighty saviour For us who according to the flesh was the Son of David The father therefore redeemeth us by giving his son for us the son redeemeth us by giving himself to be a price of redemption for us 1 Tim. 2. 6. The holy Ghost also redeemeth us when working in us the grace of â—aith he applieth unto us the benefit of redemption The father redeemeth as the gracious Author and Donor the Son as the meritorious worker the holy Ghost as the effectual applier The good wil and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause the application of the holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause by which we are made actually partakers of redemption which is the grace wrought by Christ proceeding from the love of the father 2 Cor. 13. 14. applied unto us by the communion of the holy Ghost Now here are divers things to be observed 1. The infinite and unspeakable love of God the father in giving his only begotten Son and of God the Son in giving himself for us and of God the holy Ghost the spirit of grace in communicating unto us the mercy and love of God and the merit and vertue of all that Christ did or suâ—â—ered for us For the first herein is love saith the beloved Apostle not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 John 4. 10. So God loved the world so infinitely so unspeakably so beyond all comparison that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Ioh. 3. 16. And again Ro. 8. 32. that he spared not his own son but delivered him up for us al. But her in especialy god mendeth his love towards us that whilest we were sinners and by sin enemies Christ died for us Rom. 5. 8. 10. If this love of God be shed abroad in our hearts by his holy spirit Rom. 5. 5. that is if by the Holy Ghost working in us faith we are truly perswaded and assured of it these effects wil follow 1. that we shal love God again the beams of his love inflaming our hearts and reflecting back some heat of love For therefore do we love God because he loved us first 1 Joh. 4. 19. Magnes amor is amor Love is the loadstone of love The woman in the Gospel who had many sins remitted did therefore love much Luk. 7. 47. If it be demanded why and how we should love God I answer with Bernard Libâ—de dilig Deum initio Causa diligendi Deum Deus est modus sine modo diligere God is good without measure and without measure he hath loved us therefore without measure if it were possible we ought to love him But though we cannot do so yet we ought to love him with all our heart with all our soul and with all our might Lev. 6. 5. Mat. 22. 37. Or if we cannot do so by reason of the flesh yet at the least with an upright soul and a sincere heart to the uttermost of our power And this our love we must express by keeping his commandements Ioh. 14. 15. Exod. 20. 6. and that willingly For this saith Saint John is the love of God 1 Ioh. chap. 5. ver 3. that we keep his Commandments and his Commandements are not grievous 2. We shal love our neighbour for the Lords sake it is the use which S. Iohn makeâ—h in the place even now cited 1 Ioh. 4. 10. 11. Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins Beloved saith he if God so loved us we ought also to love 〈◊〉 another 3. The perswasion of this love of God affordeth unto us singular comfort in divers respects As first in afflictions For therefore do we glory in afflictions Rom. 5. 3 4 5. knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given 〈◊〉 us that is because by faith wrought in us by the holy Ghost we are perswaded of the love of God in Christ which love God commendeth towards us in that when we were sinners Christ died for us The second comfort If God did so love us when we were his enemies much more when by Christ we are become his friends For if when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shal be saved by his life The third comfort If God so loved us that he spared not his own Son but delivered him up for us all how shal he not then with him also freely give us all things Rom. 8. 32. all things that be expedient for us 2. The love also of God the Son exceedeth all knowledg Ephes. 3. 19. who so loâ—ed the Church that he gave himself for it Eph. 5. 25. who so loved us that he washed us from our sins in his own blood Apoc. 1. 5. Greater love hath no man then this that a man lay down his life for his friends Iohn 15. 13. But Christ our sweet Saviour being not only man but God also gave himself not for his friends but for his enemies and that not to a commoâ—and ordinary death but to the most painful most shameful and most accursed death of the Cross and not only to fuffer a corporall death but also in his soul
is godly 3. Having thus by application of the promises to our selves as having the condition thereof attained to some measure of assurance we are to be carefull to use all other meanes which GOD hath ordained for the confirming of this assurance The first meanes is Prayer both for the spirit of adoption and for the encrease of our Faith As touching the former forasmuch as speciall Faith is the work of the Holy Ghost shedding abroad the love of God in our hearts we are therefore to entreat the Lord that he would give us his Spirit which he hath promised to give to those that aske him Luke 11. 13. the spirit of adoption crying that is by whom we cry in our hearts Abba Father Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD and if sons then also heyers heyers of God and coheyers with Christ Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption who also is the earnest of our inheritance 2 Cor. 1. 22. Ephesians 13 14. 4. 30. And as for the other because full assurance is the highest degree of speciall faith unto which we do never so fully attaine but that still more and more may and ought to be added therefore we are to pray continually for the increase thereof saying with the father of the Damoniack Mark 9. 24. I believe Lord but help thou my unbelief and with the Apostles Luke 17. 5. O Lord increase our faith For as Augustine saith fides fundit orationem fusa oratio fidei impetrat firmitatem De verbis Do. serm 36. 2 Unto prayer we are to adjoyne repentance for our sinnes without which neither is our faith lively nor our prayers effectuall the rather because to it and to the severall duties of it as proper notes and evidences of a true faith the promise of forgiveness is made as namely to confession of our sinnes to contrition in being displeased with our selves and grieved for them to deprecation in craving pardon for them to an unfained desire and purpose to forsake them and to practise the contrary duties Yea if a man shall as truly desire to confesse his sinnes to bewaile them and to forsake them as hee doth desire the forgiveness of them such an one may undoubtedly be assured of the remission of them For most gracious are the promises of God made unto penitent sinners as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy so Jerem. 3. 12 13. Levit. 26. 40 41. Hos. 14. 1 2 3 4. 2 Chron. 7. 14. More particularly as I said to confession 1 John 1. 9. Job 33. 27 28. Psal. 32. 5. Luke 15. 21. To contrition Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57. 15. 61. 1 2 3. 66. 2. To humble deprecation Zach. 12. 10. Luke 18. 13. Hos. 4. 2. To conversion unto God and forsaking of sinne Deut. 4. 30 31. 30. 2. 10. Es. 1. 16 17 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27 28. 30 31 32 33. 11. Joel 2. 12. Zach. 1. 3. Mal. 3. 7. 3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word by which Faith Rom. 10. 17. as it is at the first begotten so it is nourished and encreased 1 Pet. 2. 2. 4. Because Faith begotten by the Word consisteth at the first in assent without actuall application therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments which were ordained to this very end that those who have the â—irst degree of Faith may proceed to the second and go on therein Dost thou therefore truly believe that Christ is the Saviour of all those that believe in him the Sacrament which thou receivest is a pledge unto thee and an assurance that he is thy Saviour a pledge I say communicated to the receivers severally to assure every one that believeth truly according to the first degree of faith that as certainly as he receiveth the Sacrament so he is made partaker also of the thing signified which is the participation of Christ and all his merits to his justification and salvation 5. To these we are to adde reading meditation conference c. 6. The practice of piety or leading of a godly life making conscience of all our wayes and walking upright before God For hereby especially we are to make our calling and our election sure 2 Pet. 1. 10. for hee that doth these things shall never be removed Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before pag. 37. More specially by brotherly love 1 Iohn 3. 14. and the fruits thereof in giveing almes Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith Mat 6. 12. but more plainly Luke 11. 4. So much of the first doctrine CHAP. IX Two other uses of this property NOw followeth the second doctrine For if we be enabled to worship the Lord without servile feare as being freed from the terrour and coaction of the law then it followeth that we are to worship the Lord with willing mindes as David exhorteth his son Solomon 1 Chron. 28. 9. and promiseth for himselfe Ps. 119. 32. I will runne the way of thy commandments when my heart is set at liberty For therefore hath the Lord freed us from the servitude of sinne and bondage of the law that we might serve him with free and willing minds The people redeemed by CHRIST become a voluntary people psalm 110 3. or as Paul speaketh his peculiar people zelous or studious of good workes Tit. 2. 14. Thus the duties both of piety towards GOD and charity to our brethren are to be performed with willing mindes and cheerfull hearts In the duties of piety we are to serve the Lord with gladnes Ps. 100 2. I rejoyced saith David Ps. 12. 21. when they said unto me let us goe into the house of the Lord. More particularly The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly 1. Pet. 5. 2. that we may say with the Apostle Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lyeth in me I am willing to preach the Gospel for it must be done in love to CHRIST and zeale to GODS glory Iohn 21 15 16 17. Act. 20 28. in love and zeale of our brethrens salvation 2 Cor. 11. 2. It is to be heard with willingnes after the example of the Beraeans Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde desiring 1 Pet. 2. 2. and longing after it Ps. 119. 131. To be conversant therin should be our delight Ps. 1. 2. the Word ought to be sweet unto us even as the hony and the hony combe Psal. 19. 11. 109. 103. and we should rejoyce in it as in
THE COVENANT OF GRACE OR AN EXPOSITION upon Luke 1. 73 74 75. By GEORGE DOVVNAME Doctor of Divinity and Bishop of DERY GEN. 22. 16 18. By my self have I sworn saith the Lord That in thy seed all the nations of the earth shall be blessed LONDON Printed by Iohn Macock for Ralph Smith and are to be sold at the sign of the Bible near the Royal Exchange 1647. ILLVSTRISSIMI DUUM-VIRIS PROREGIBUS SIVE SUMMIS SERENISSIMI REGIS CAROLI PRO REGIMINE TOTIUS HIBERNIAE JUSTITIARIIS D. ADAMO VICECOMITI LOFTVS DEELY DIGNISSIMO EJUSDEM REGNI CANCELLARIO ET HONORATISSIMO D. RICHARDO BOYL COMITI CORCAGIAE DOMINIS SUIS COLENDISSIMIS GEORGIUS DOWNAME EPISCOPUS DERENSIS DIATRIBAS HASCE DE FOEDERE GRATIAE DEO PERSEVERANTIA SANCTORUM QVALESCUNque TANQUAM LEVIDENSE MUNUS IN PERPETUUM SUMMAE OBSERVANTIAE TESTIMONIUM L.M.D.D. In this Tâ—eatise upon Luke 1. 73 74 75. are handled the Context or Coherence with a brief analysis of thâ— Hymn of Zachary called Benedictus Cap. 2. Text wherein we consider the Parties between whoÌ„ this Covenant was made viz. The God of Israel Cap. â— Abraham our Father Cap. â— Tenour of the oath it self cap. 3. containing a two-fold gift cap. 4. viz. Redemption cap. 5. The fruit of our Redemption which is our new obedience whereof are set down the Parts viz. Holines Cap. 6. Righteousness Cap. 6. Properties Spiritual security Cap. 7 8 9. Vprightness Cap. 10 11. Perseverance Cap. 12. THE COVENANT of GRACE OR AN EXPOSITION upon Luk. 1. 73 74 75. The Text. LUKE 1. 73 74 75. The Oath which he sware to our Father Abraham that he would give us that we being delivered from the hand of our enemies should worship him without fear in holiness and righteousness before him all the dayes of our life CHAPTER I. The Context or coherence of the Text. THese words are the sum and substance of the Covenant of grace which the Lord made with Abraham the Father of the faithfull and the very abridgement of the Gospel for God when he made this Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he preached before-hand the Gospel unto him Gal. 3. 8. and therefore are most worthy both to be handled with much diligence and to be heard with great attention and reverence They are part of that heavenly Hymn which Zacharias the Father of Iohn Baptist pronounced at the circumcision of his Son for such was both the goodness of God towards him that he did not only restore unto him his speech and hearing the use whereof for a time he had lost through his incredulity but also bestowed upon him the Spirit of Prophesie And such also was his thankfulness to God that no sooner had he recovered his speech but he imployed it to the glory of God Now both these I mean the miraculous both loss and recovery of his speech happened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact hath well observed that it might win credit to the extraordinary Ministry of Iohn the Baptist who was to be the forerunner of Christ that he being to bear witness of Christ might be worthy of all credit In this Psalm Zachary Prophesieth first of the Son of God our Savior Christ to the end of the 75 Verse and after of his own Son at the 76 Verse to the end of the Psalm His Prophesie concerning Christ is a Prophetical thanksgiving wherein he blesseth God for his unspeakable Mercy to the Israel of God in sending his own and his only begotten Son to work our Redemption and Salvation For although our Savior was not as yet born and much less had payd the price of our Redemption yet he knew him to be incarnate and conceived in the womb of the blessed Virgin Wherefore knowing that now the work of Redemption was already begun by the incarnation of Christ he speaketh of our Redemption after the maÌ„ner of other Prophets as of a thing already done and praiseth God therefore His Prophesie concerning his own Son is a Prophetical gratulation congratulating the great favor of God vouchsafed unto him whom the Lord had ordained to be the Prophet of the most high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forerunner of our blessed Savior and consequently to be more then a Prophet then whom there had not risen a greater among the sons of women Math. 11. 11. But to return to the former Prophesie which I called a Prophetical thanksgiving out of which my Text is taken The benefit or blessing for which Zachary blesseth God is first propounded in these words vers 68. Blessed be the Lord God of Israel who hath visited his people and afterwards twice expounded First more briefly in the end of v. 68. and the two verses following and then more largely at the 71. v. to the end of my Text. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more brief Exposition in these words hath visited that is hath redeemed his people by raising up a horn of Salvation for us that is a mighty Saviour as Psalm 18. 3. in the house and linage of his servant David whose son according to the flesh the Messias was to be as he spake by the mouth of his holy Prophets which have been of old For God is said to visit men when he doth to them as he had foretold whether in the better part by way of promise or in the worse by way of threatning And thus in the better part Moses teacheth us to expound this phrase Gen. 21. 1. The Lord visited Sarah that is he did to Sarah as he had promised Upon which words Fremelius and Iunius have this note hence are we to take the Explication of this usuall phrase for to visit is to put in execution the good promised or the evill denounced So Gen. 50. 24. God saith Ioseph will surely visit you Exod. 13. 19. that is will bring you out of this land unto the land of promise as he sware to Abraham Isaak and Iacob And accordingly when God did send Moses to deliver his people out of Egypt as he had promised he is said to have visited them Exod. 3. 16. 4. 31. In like manner when God sent his own Son to redeem us as he had formerly promised he is said to have visited that is to have redeemed his people as he had spoken by all his holy Prophets in former times The latter and more large Exposition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning at ver 71. for the man of God being ravished with the consideration of this unestimable benefit doth as it were dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it being not content to have propounded it and once to have expounded the same but again by way of exultation he amplifieth it in other words after the manner of the godly in their songs of deliverance as you may see in that song of Moses Exod. 15. which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory which the Israelites had over Pharaoh and the Egyptians as this is
promâ—â—â—gation of the Gospel it should be explained what this blessedness is which was promised by the Messias 1. First for confutation of the erroneous and pernicious conceipt of the Iews who thinking that the Messias should be â— temporal Monarch expected only temporaâ— blessings from him But if our hope in Christ were only in respect of this life then were we of all men most miserable 1 Cor. 15. 19. Secondly For prevention of a most dangerous scandal which otherwise would have ensued upon that erroneous conceipt For it beingâ— received opinioÌ„ among the Iews from which the Disciples of Christ were not free Mat. 20. â—1 Act. 1. 6. that the Messias should be a teâ—poral Monarch who should restore the Kingdom unto Israel and make his followers happy with external and â—emporâ— blessings If this opinion had been nourishâ—d in them it could not have been avoided but that they would have taken offence at Christs 〈◊〉 and poor estate when in stead of honours riches greatness and gâ—â—ry in this world which they expected from the Messias all things should happen contrary to their expectation Our Saviour therefore pronounceth them blessed who were not offended at him in respect of his mean condition and poor estate Mat. 11. 6. Thirdly For rectifying our judgment in that most weighty point concerning our happiness For the very foundation of a Christian conversation is the right belief concerning happiness For all men desire happiness as the supream end And such as is the end or happiness which they propound unto themselves such are the means which they use such are their studies and endeavours As for example if men place their happiness in pleasure their whole course of life is volumptuous if in riches covetous if in honour ambitious c. For these causes as I said it was necessary that it should be declared what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth that the happiness which by him they were to expect did consist in spiritual grace and eternal glory Mat. 5. 3. Blessed are the poor or beggers in spirit for theirs is the Kingdom of heaven and so in the rest in every whereof two degrees of happiness are noted 〈◊〉 the one set down as the Schoolmen speak per modum meriti which I called grace the other per modum praemij which Lealled glory the one being be 〈◊〉 via or our happiness nâ—this life the other beatitudo patriae or our happiness in the life to come S. Paul likewise expoundeth the happiness which we have by Christ to be spiritual Ephes. 1. 3. Blessed be God saith he who hath blessed us with all spiritual blessingâ— in heavenly things in Christ. Thus S. Peter speaking of this Covenant which God made with Abraham and applying it to the Iewâ— expoundeth this blessedness to be their turning and consequently their freedom from sin Ye â—e saith he Act. 3. 25 26. the children of the Covenant which God made with our fathers saying unto Abraham and in thy seed shal all the families of the earth be blessed unto you first Gâ—d having raised up his Son Iesus sent him to bless you in turning away every one of you from your iniquities In like manner the Apostle Paul Galat. 3. expoundeth this blessedness of justification by faith redemption from the curse of the Law and receiving the promise of the spirit Those which are of faith saith he vers 7. 8. 9. are the sons of Abraham and the Scripture that is the holy Ghost who speaketh in the Scripture foreseeing that God would justifie the 〈◊〉 through faith preached the Gospell before to Abraham saying in thee that is in thy seed shall all nations be blessed Gen. 12. 2 3. chap. 13. 15. 17. chap. 15. 18. So then they which be of faith are blessed with faithfull Abraham Again vers 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit But most chiefly in this place where the Holy Ghost doth as it were ex professe expound what this blessednesse is viz. That he would give us that we being deliverâ—â— from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life Now that this is a most true perfect exposition I will prove by these two reasonâ— And first for the truth of it For wheraâ— there 〈…〉 called obtain in this life 〈…〉 and sanctification justification by 〈…〉 to the Kingdome of 〈…〉 with it concur redemption 〈…〉 adoption being all in substance the 〈…〉 only in some relation or respect For when God doth forgive our 〈…〉 of Christs righteousnes he doth both redeem and reconâ—â—â—e and justifie and adopt 〈◊〉 but with this distinction First that when fâ—rgiving our sins by which we are bound over to death and damnation and held 〈…〉 sunne and Satan he fiâ—eth us from this bondage he is said to redeeme us Ephâ—s 1. 7. Col. 1. 14. Secondly when forgiving 〈…〉 whereby we are the children of wrâ—th and enemies against God he receiveth us â—nto his love and favour in Christ he is said to reconcile us 2 Cor. 5. 19. Thirdly when forgiving our sins which exclude us from heâ—ven and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 and doth accept of us in Christ 〈…〉 and as heires of salvation he is said to just 〈…〉 Rom. 3. 24. 25. 4. 6 7 8. Fourthly wâ—en forgiving our 〈…〉 of the Devill he doth in Christ 〈…〉 to be his children he is said to adopt us The second degree is Sanctification by which we are prepared and made fit for Gods Kiâ—â—dome Now these two are the two parts of the gift which God by oath in this place promised to give to the faithful the sons of Abraham viz. deliverance from the hand of our spiritual enemies namely the law sin death and the devil which is our redemption or justification and grace to worship God without fear in holyness and righteousness before him all the days of our life which is our sanctification 2. And that it is a ful and perfect exposition it is easily proved because not only to the whole gift here promised but to every part and parcel thereof happyness is ascribed in the word of God As first to redemption for what is it to be redeemed by Christ but to have remission of sins by him Ephes. 1. 7. Col. 1. 14. By him we have redemption even the remission of our sins But to the remission of sins the holy Ghost ascribeth blessedness Psal. 32. 1 2. Rom. 4. 6 7. Blessed is the man whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity 2. Secondly to a godly life which is here termed the worship of God in holiness and righteousness in which
rule is also delivered in divers other placâ—s of Scripture that whosoever exalteth himself shall be abased but he that humbleth himself shal be exalted 〈◊〉 18. 14. S. Peter therefore having signified that the Lord resisteth the proud but giveth grace to the humble inferreth this exhortation humble your selves therefore under the mighty hand of God that he may exalt you in due time 1 Pet. 5. 5 6. This work of humiliation the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law whereby he revealeth unto us our miserable estate in our selves in respect both of our sinnes for by the Law commeth the knoâ—ledge of sinne Rom. 3. 20. and also of the punishment denouncing the fearfull plagues of God for sinne both in this life and in the world to come Thus when Peter had declared to the Jews their hainous sin in crucifying Christ they were pricked in their hearts and said to the Apostles Men and brethren what shall we do Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable which he applied to David the King aggravated his sin saying thou art the man David both privately testified his humiliation to the Prophet saying I have sinned against the Lord 2 Sam. 12. 7. 13. and also publiquely professed the same Psal. 51. But of humiliation for sinne the Publican is propounded as a notable pattern for imitation Luke 18. 13. And as for humiliation wrought by denunciation of judgments consider the example of Iosias 2 King 22. 11. 13. 19. Of the Ninivites Ion. 3. 5 6. In like manner ought we to be humbled before God when we consider that our sins are so hainous and detestable in the sight of God that nothing could satisfie the justice of God or appease his wrath for them or expiate the guilt of them but the death and sufferings of the Eternall and only begotten Son of God Of which death of Christ the blame is to be laid upon our sins as the meritorious cause rather then upon those who were but the instruments of his death For by our sins we nayled Christ upon the Crosse by our sins we pierced the precious body of Jesus Christ we are the men that crucified our blessed Saviour Let us therefore pray to God that he would poure upon us the spirit of grace and supplication that looking upon him whom we have pierced we may mourn for him being put to death for our sins as a man mourneth for his only son Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God how much more ought we to be humbled at the consideration both of the temporall plagues denounced in this world and also of eternall torments in hell But when these ordinary means of humiliation by the ministery of the Law will not prevaile it pleaseth God sometimes by means extraordinary or at the least not so ordinary to draw men unto him as it were by a strong hand adding to the Ministery of the Word sometimes afflictions and crosses and sometimes terrors and anguish of conscience By afflictions I sophs brethren were brought to acknowledge their sinne Gen. 42. 21. Manasses when he was in affliction greatly humbled himself before God 2 Chron. 33. 12. So did the prodigall son Luk. 15. 18. according to that Esay 26. 16. Hos. 5. 15. By terrors also sometimes men are humbled as Peter Luk. 5. 8 9. being affrighted when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ much more the Gaolour Act. 16. 27. 29. And most of all S. Paul Act. 9. 6. 9. But here we must beware of an erroneous and dangerous conceipt of some who run into contrary extreams For as they imagine none to believe who have not full assurance so they think none to be humbled as they ought or effectually called who are not drawn either by grievous afflictions or by the terrours of their conscience to the brink of despaire as though there were no hope of salvation for them Indeed it is good for a man to be much humbled in himself and as Iob speaketh to abhor himself repenting in dust and ashes and to acknowledge that iâ— himself or by his own means there is nâ— hope of salvation But it is either great ignorance or forgetfulnesse of Christ to acknowledge no means whereby to be saved or if a man acknowledge Christ it is great infidelity to think that his sins which are but â—inite though many and great aâ— more and greater then the mercies of God and merits oâ— Christ which are infinite Therefore so to be humbled is a fearfull sin and perhaps a greater sinne then any for which he is humbled Notwithsâ—â—nding this may be said for the comfort and profit of those whom â—od doth draw by a strong hand that is by grievous afflictions either outward or inward which are indeed the most grievous for a wounded conscience who shall bear I say first for their comfort that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt and that they sometimes do prove the most zealous Professours of Religion and the worthiest instruments of Gods glory as you see in the example of Paul For their profit they are to be advised that when they are afflicted either outwardly or inwardly they would first acknowledge the hand of God by what means soever the affliction doth happen unto them and not to seek to remove the hand of God afflicting them if outwardly by indirect or unlawfull means if inwardly by worldly and carnal delights but to labour that the end which God propoundeth in afflicting them may be atchieved 2. That they would humble themselves under the mighty hand of God whom they have provoked to anger against them labouring to call to mind their sins whereby they have offended God to confess them particularly to bewaile them and to be sorry for them because by them they have displeased God and pierced our Saviour earnestly and heartily to pray to God for the remission of their sins for Christ his sake to promise purpose and vow amendment for the time to come Thus confessing their sins and forsaking them they shall be sure to find mercy and humbling themselves they shall be exalted Prov. 28. 13. But as I said ordinarily the Lord worketh humiliation by the ministery of the Law Now that we may be humbled thereby we are not only to believe the sentence of the Law denouncing the terrible curse of God against every one that doth not continue in all the things which are written in the Book of the Law to do them Gal. 3. 10. to be true but also to apply it to our selves after this manner seeing this is most true as being the undoubted Word of God that every man in himself is subject to the fearful curse of God both in this life and in the world to come who doth not perform the three degrees of obedience
1. 5. 3. Thirdly his fidelity in regard whereof he is also willing to performe his oath 1 Cor. 10. 13. 1 Thess. 5. 23 24. 4. Fourthly his Fatherly providence Esay 54. 17. Rom. 8. 28. and protection Psal. 91. 5. Fiftly CHRISTS protection of us as our King who having vanquished all the enemies of our salvation and deliveder us out of their hand none shal be able to hurt us Esay 54. 14. 17. and much lesse to pluck us out of his hand Iohn 10. 28. 6. Sixtly his intercession for us as our Priest Rom. 8. 34. 1 Iohn 2. 2. 7. Seventhly his union with us as our Head with whom our life is hid in God Col. 3. 3. Now as whiles the head as they say is above the water the members cannot be drowned so whiles our Head is in glory sitting at the right hand of his Father none of his members can perish but as himselfe hath promised because I live you shall live also Ioh. 14. 19. wherefore we are to thinke of our selves as of the members of CHRIST whom the Lord hath quickened together with CHRIST and hath raised us up together and made us sit together in heavenly places in CHRIST JESUS Eph. 2. 5 6. 8. Eightly the testimony of the Holy Ghost the Comfortor who shedding Rom. 5. 5. abroad the love of God in our hearts testifying with Rom. 8. 16. our spirits that we are the sonnes of God becometh the earnest 1 Cor. 21. 5. 5. of salvation sealing us Eph. 1. 13. 14. untill the day of our full redemption and not only freeth us from the spirit of bondage and of feare as being the spirit of adoption by whom we cry Gal 4. 6. in our hearts Abba father but also worketh in us peace of conscience Gal. 4. 6. Rom. 8. 15. Rom. 5. 1. 5. 14. 17. and joy in the Holy Ghost which St. Peter calleth unspeakable and glorious 1 Pet. 1. 8. CHAP. X. Of uprightnesse and of the worshipping of God in holinesse before him THe second property of our new obedience is uprightnes signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him Whereby is meant that we are to serve God in holines and righteousnes not as before men in eye-services as men-pleasers but as before God in sincerity and truth And so the Lord himselfe seemeth to expound this phrase Gen. 17. 1. I am God all-sufficient walke before me and be upright For to walke before God or to walke with God both which phrases are used in the Scriptures sometimes joyntly as 1 Kings 3. 6. somtimes severally with God as did Henoch Gen. 5. 22. 24. and Noah Gen. 6. 9. and as we are required to doe Mich. 6. 8. before God Es. 57. 2. as did Abraham Gen. 24. 40. and Isaaâ— Gen 48. 15. David Ps. 116. 9. Iotham who prepared his wayes before the Lord 2 Chro. 27. 6. it is to behave our selves as in the sight and presence of God setting God before our eyes admitting him to be the beholder witnes and judge of our actions that is to demeane our selves uprightly And this property is required not onely in the duties of piety which we performe directly to God but also in the duties of righteousnes which we owe unto men for so it is here said that we should worship him in holines and righteousnes before him in which two being sincere and upright the image of God renewed in us doth consist Eph. 4. 24. in righteousnesse and holinesse of truth that is in true sincere upright and unfained righteousnesse and holinesse But first we are to speak of worshipping GOD in holinesse before him or of uprightnesse as it hath relation to GOD. In which sence it is opposed to hypocrisie and so what is upright is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie or unfained What uprightnesse is Now what this uprightnes is we may gather by those divers words and phrases whereby it is expressed both in the Old Test. and in the New As first by the word josher Psal. 25. 21. which signifieth uprightnesse and jashar which signifieth right or upright as Psal. 37. 37. Iob. 1. 1 8. 2 3. but more plainly and fully when it is joyned with some other word as right in heart signifying the inward disposition or right in the way signifying the conversation For so the upright are called rectiâ—orde right or upright in heart as Psal. 7. 10. 32. 14. 36. 10. 64. 10. 94. 15. 94. 15. 125. 4. and uprightnesse rectitudo cordis 1 King 3. 6. Psal. 119. 7. they are also called recti via Psal. 37. 14. upright of way Psal. 119. 1. or perfecti via ambulans integer Integer vitae Horat. Psal. 15. 2. whose way is uprightnesse Es. 26. 7. their way being made straighy by God Both which do concurre in the upright for he is properly integer who is both outwardly straight that is rectus via and inwardly sound that is rectus corde Both must conâ—urre 2 Chron. 25. 2. 2. By the word Emeth which signifieth truth for as there is truth in words opposed to lying so also in deeds opposed to dissembling and hypocrsie which is uprightnesse as Ioâ— 24. 14. Psal. 51. 6. Es. 8. 3. Psal. 145. 18. and as there is a saying â—2 Chron. 31. 20. so also a doing of the ruth Ioh. 3. 21. 1 Ioh. 1. 6. and walking â— truth 2 Joh. 4. and 3 John 3. hence to walk uprightly is to walk before God in â—ruth 1 King 2. 4. and 1 King 3. 6. in â—ruth and righteousnesse and uprightnesse of heart 2 King 20. 3. in truth with a perfect heart and to worship God uprightly is to worship him in Spirit and in truth Joh. 4. 23 24. or as Samuel exhorteth in truth with all our hearts 1 Sam. 12. 24. 3. The most usuall word to signifie either the upright is Tham or Thamim which commonly is translated perfect as Gen. 17. 1. Deut. 18. 13. Psal. 15. 2. 37. 37. 119. 1. 〈◊〉 uprightnesse is Thom or thamim which â—sually is translated perfection whereby â—ot legall perfection is meant which is â—bsolute and compleat not only in respect of the parts but also of degrees but evangelicall according to the covenant of grace which is nothing else the Lord 2 Cor. 8. 18. Gen. 22. 16. 2 Sam. 7. 2. c. accepting in his children the will for the deed but integrity or uprightnesse and is so expounded Psal. 25. 21. Ios. 24. 14. Iob. 1. 1. 8. 2 3. Psal. 37. 37. For very many in the Scriptures have this perfection attributed to them who notwithstanding had their imperfections as Noah Gen. 6. 9. Job 1. 1. 8. 2 3. Iacob Gen. 25 27. c. Of Asa it is said 2 Chron. 15. 17. that his heart was perfect all his dayes and yet in the next Chapter there are recorded three foul sinnes which he committed 2 Chron. 16. 7. 10. 12. 4. By the word Shalem which is the Greek is translaned sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
assuring the party already sanctified and justified of his justification and salvation in that we are taught that we are justified by faith alone but in this we are justified that is assured of justification not onely by faith but by good workes and all other meanes by which we are to make our calling and election sure The eighth error that assent is not the act of justifying faith 8. The eighth that faith as it is an assent doth not justifie the contrary whereof speaking of a true lively and effectuall assent I have fully and as I hope sufficiently proved But let us examine his proofes the first is this The Act of justifying faith is supernaturall Eph 2. 8 this assent to the truth of the Gospell concerning salvation by Christ is not supernaturall ergo I deny the assumption and affirme that the true lively and effectuall assent is supernaturall and cannot be had without the helpe of the holy Ghost as being a proper work of the holy Ghost when he doth regenerate any of us No man can say that Iesus is the Lord 1 Cor. 12. 3. but by the holy Ghost And who knowes not that it is the proper work of the holy Ghost in the ministery of the Gospell to open the hearts of the elect as he did the heart of Lydia Act. 16. to assent unto the word To use arguments to perswade the hearers to embrace the Gospell and to receive Christ may be the worke of the Minister but to perswade the hearer thereunto is the worke of the holy Ghost Againe that whereby we become the sonnes of God is not a work of nature but of the regenerating spirit by this lively assent we become the sonnes of God For By this effectuall assent as I have shewed we receive CHRIST But as many as received him to them he gave this power to become the sonnes of God Iohn 1. 12. 13. even to them that believe oâ— his name which are begotten or borne not of blood nor of the will of the flesh nor of the will of man but of GOD. Would you therefore know who is borne of GOD Whosoever believeth that Iesus is the Christ Iohn 5. 1. is borne of God But the assumption he proveth thus Whatsoever the understanding by the onely light of nature judgeth to be honest and good that the will can desire or will by the onely strength of Nature But by the onely light of nature the understanding judgeth that it is an honest thing to believe Gods authority revealing any thing unto us Therefore 〈◊〉 will by thâ— onely strength of nature â—ay dâ—sirâ— this act of believing and so consâ—quently there is no need of grace to mâ—ve the Will 〈◊〉 command the understanding If aâ—y man imagine that this conclusion doth contradict mine assertion affirming such an assent as I have spoken of to be â—aith he must understand that I speake not of a baâ—â— assent to whatsoever God revealeth unto us but the assent must be â—hus qualified First it must be a willing or voluntary assent For the understanding whereof we must know that what soever the understanding conceiveth and judgeth to be true and good that the will doth receive as true and good for the will is intellectus extensus And such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding so the will having received for true and good that which the understanding hath so conceived the minde or the reasonable soule doth both assent to it as true and approve it as good So that the assent and approbâ—tion of the minde is an act both of the understanding and of the will But how the will which naturally followeth the direction of the understanding should as he speaketh command the understanding to assent or approve I doe not conceive But on the contrary I supposâ— that the minde many times doth assenâ— not onely without the command but also without the consent of the will as namely when the understanding of a man or devill doth know a thing to be truâ— but doth not conceive it to be good but hurtfull and pernicious to himselfe That therâ— is a God who is the Iuâ—ge of the world that this God is just that he hath prepared hell for the wicked the divells and wicked men doe conceive and know to be true and because they cannot dâ—ny 〈◊〉 they doe acknowledge and after a sort assent unto 〈◊〉 but yet this truth they doe abhorre and with horrour they doe believe it Iam. 2. 19. The legion of 〈◊〉 did know our Saviour CHRIST and confesse him to â—ee the Sonne oâ— Go◠〈…〉 câ—me to torment them before their time Mark 8 〈◊〉 so that the wicked botâ— men and Angâ—lâ— doe many times believe that which they doe not willingly assent unto but abhorre and wish it were otherwise But the faith of Gods children is a willing assent Secondly it is a true lively and effectuall assent For in Divinity we are said to believe and by Faith to know no more then we believe effectually and know by a lively faith Now where there is a true lively and effectuall faith it worketh a disposition in us answerable to that which we believe and know The wicked doe believe after a sort that there is a God that he is just and good that he is infinite in essence power and wisdome c. that IESUS the Sonne of the blessed Virgin is the Saviour of the world c. Yet none of all this doe they truely and effectuall believe For if they did believe inded that there is a GOD they would not deny him in their deeds behaveing themselves as if there were no God If they did truly believe that he is good yea goodnesse it selfe they would love him if just they would feare him if omnipresent they would walke before him if omnipotent or all-sufficient they would either trust in him oâ— feare him if omniscient they would not play the hypocrites before him If they did truly believe that IESUS is the Saviour they would desire to be made partakers of his merits they would be carefull to apply them to themselves they would rest upon him for salvation they would obey and serve him as their Lord But he that saith he knoweth him that is believeth in him and hath no desire nor care to keepe his commandements John 2. 1. he is alyar saith Sant Iohn and there is no truth in him That faith therefore which is not lively and effectuall but a dead faith as Saint Iames calleth it Jam. 2. 10. is no more to be accompted a true faith then the carcase or counterfeit of a man is a true man 3. The formall object of this assent as it justifieth is not every truth reavled of God though it believeth whatsoever God hath revealed in his word but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of God John 5. 33. 18 37. 1 Tim. 2. 4. that