whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
that the preaching of Christ is the power of God vnto saluation to euery one that beleeueth And IAMES u Iames 1. 18. Because he would hee begat vs by the Word of Truth for this cause hee calleth x Iames 1. 21. it The ingraffed Word because by the Ministerie thereof God changeth vs anew and the Scripture y Mat. 13. 4. elsewhere compareth it to seed that as no Haruest can be without sowing of the Ground nor no Generation without the seed of our fleshly Parents no more z Mat. 13. 23. can any Faith without hearing of the Word nor any Regeneration without the Seed of the Word of God 1. Pet. 1. 23 24. Being borne againe not of corruptible seed but of incorruptible That is the Word of God who liueth and abideth for euer which maketh much to commend the excellencie and necessitie of GODS holy Ordinance of Preaching Not that preaching hath this fruit and effect by any naturall vertue or power that is in it but by the a Rom. 10. 17. Ordinance and Blessing of God who vseth to hide and conceale his owne supernaturall worke in our conuersion as it is the Glorie of God to hide his counsell Prouerbs 25. 2. Neither in saying so do we tye God vnto the meanes as though without Preaching it could not bee wrought at all for as in the things of nature he is not tyed vnto the meanes being himselfe the Lord of nature no more must we iudge him in this worke aboue nature wherein hee taketh glorie to himselfe to deale how and which way he will in an extraordinarie sort Sometimes in respect of the times sometimes in respect of the persons In the ruinous estate of the CHVRCH when there wanteth a set and stablished forme of gouernment it pleaseth him many times to blesse the very sound of the Word though it bee but read or talked of and sometimes other meanes so farre as to make it effectuall for the planting of faith in the heart as Iohn 4. 39. many of the Samaritanes were brought to beleeue in Christ onely vpon the womans wordes which bare record of him And the b Rom. 10. 18. Apostle to the Romanes sheweth that all the World was without excuse to pretend that they had not heard seeing the sound of the Apostles Doctrine was gone abroad into all the Earth The Wise-men also Mat. 2. were led by a Starre as it were by the hand vnto the true knowledge of Christ And Reuel 12. 6. it is said that the woman which fled into the Wildernesse had a place prepared of God that they should feed her there a thousand two hundred and threescore dayes Of the extraordinarie worke in respect of the persons we haue an example in the course which it pleaseth him to take with Infants that are not come to yeeres of discretion and vnderstanding as also with men of age which haue not capacitie bee it naturall fooles madde men or deafe-borne in whom the Spirit of God worketh immediately without this outward Ministerie To the faithfull this prerogatiue doth belong that wherefore with these God maketh indeed his Couenant God not onely offereth but maketh with them his Couenant In the Scripture it is called A striking smiting or as the word doth signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cutting off a Couenant The phrase seemeth to bee taken from the custome of old-time in making of solemne Couenants which was to cut a beast in twaine and to passe betweene the parts of it Gen. 15. 17 18. Ier. 34. 18 19. The qualities or adioynts of Faith are three First Apprehending Christ now absent onely in his By vertue whereof our Faith albeit apprehending Christ absent it apprehend him weakly Word and Sacraments the knowledge and apprehension must needs be feeble and weake Wherein notwithstanding there are distinct degrees neither are the faithfull that lay hold on Christ endued all with the like measure of Faith for there is a weake and a slender hold as it were by the fingers end there is a strong and a fast hold as it were with the whole hand The first of these is called d Mat. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Faith and e Mat. 17. 20. Faith as much as a graine of Mustard Seed But how weake soeuer the Lord accepteth it and promiseth not to quench so much as the f Esay 42. 3. smoking Flax yea hee accepteth the verie desire to beleeue which is the beginning and least step of Faith for faith it selfe And this kinde of Faith is to be seene in the father g Mat. 9. 24. of the childe that cryed with teares I beleeue Lord helpe my vnbeliefe The other by a Metaphore taken from a Ship that commeth into the Hauen with ful Sayles is called Plerophoria or a full assurance whereof we haue h R◠4. 20 21. Abraham for an Example Who was not weake through vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that what he had promised he was able also to do Our faith being weake is through the gracious operation yet confirmed by the Word Sacraments Prayer and other holy meanes of the same Spirit that first wrought it strengthened and supported by the Word and Sacraments which are the nourishing and preseruing causes that so long as heere we liue wee haue a continuall need of the Ministerie and all other holy meanes Whereupon Paul bidding the Thessalonians i 1 Thess 5. 19 20. not to quench the Spirit immediately addeth Despise not Prophecies Another thing proper vnto Faith is this that where it neuer letteth goe the hold all other Gifts and Graces of the Spirit if they haue not Faith which is the Roote may wither and come to nothing this neuer can bee lost but groweth to the end Wherefore out of this one Roote two branches as it were doe spring And because they are both worthie of speciall consideration it shall not be amisse distinctly to speake of them One which is the second qualitie of Faith that he which once hath this Faith is sure to haue it still So saith our Sauiour Christ Luke 22. 31. in the person of Peter giuing a perpetuall comfort to all that are his I haue prayed for thee that thy Faith should not faile In another place hee saith k Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Agreeable whereunto is that of IOHN l 1. Iohn 2. 19. They went out from among vs but they were not of vs for if they had beene of vs they would haue abidden with vs. For this is that sweete and euerlasting promise that God hath made vnto his Church m Ier. 32. 39 40 I will not put my feare into their hearts that they shall neuer depart away from mee all the dayes of their life And excellent to this purpose is the speech of
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
them know that the place hath no such meaning as they would fasten vpon it but quite the coÌ„trarie which according to the Originall may truly be thus rendred For thy seruant will no more offer burnt Offerings and Sacrifice to other Gods but to Iehouah in this matter Iehouau be mercifull to thy seruant at my Lords going into the house of Rimmon to bow downe there and hee leaning vpon my hand that I also haue bowed downe in the house of Rimmon for my bowing downe in the houâ—e of Rimmon Iehouah now be mercifull to thy seruant in this matter So crauing pardon for his Idolatrie past with promise from thenceforth to serue God alone This Interpretation the faith and pietie of Naaman truly conuerted Luke 4. 27. the rule of Charitie the nature and proprietie of the Word being in the time past and not but where necessitie inforceth to be taken futurely the promise which hee himselfe maketh and the Prophets answere Goe in Peace doe strongly confirme also belong all markes and badges of Superstition or other sinne But what z Rom. 11. 4. saith the Scripture I haue rescrued to my selfe seuen thousand men that haue not bowed the knee to BAAL The a Exod. 32. 6. People sâ—te downe to eate and drinke before the Calfe which Aaron had made and rose vp to play So PAVL 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple euen of them that knew an Idoll was nothing in the World And God by his b Hosh 13. 2. Prophet threatneth ruine to those that kisse the Calues which Ieroboam had set vp Reu. 14. 9. 10. it is the Proclamation of an holy Angell sounded with a loud voyce If any man worship the Beast or his image and take a marke vpon his forehead or vpon his hand euen he shall drinke of the Wine of the wrath of God and be tormented with fire and brimstone The c Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance to pollute the Images of Siluer and the rich Ornaments of the Images of Gold and to cast them away as a menstruous cloth Hence shalt thou say vnto it Thirdly outward Actions come heere also to be reckoned which the Scripture commonly attributeth to the hands Clense d Iames 4. 8. your hands you Sinners c. It is many times called the doing e Ephes 6. 6. Heb. 13. 24. of the will of God sometimes the liuing f 1. Pet. 4. 2. according to his will The contrary whereof is the committing of grosse sinnes which the Apostle calleth To worke g 1. Pet. 4. 3. the will of the Gentiles to doe h Ephes 2. 3. the will of our flesh and of our thoughts IAMES i Iam. 1. 15. termeth it Sinne perfited and that though we doe it in ignorance not knowing or at the least not making it to bee a sinne which lesseneth the hainousnesse of the offence Therfore k 1. Tim. 1. 23. Paul professeth he did obtayne mercie notwithstanding he were a Blasphemer a Persecutor and an Oppressor because he did it ignorantly And Dauid l Psal 19. 13. prayeth Clense me from my secret sinnes But this kind of sinne is greater when our will is carryed contrarie to our vnderstanding to doe those things which wee know and are perswaded to be euill wherein notwithstanding a difference is to be held for if it bee through the ouer-ruling of the flesh and inordinate desires either for feare of present danger or by the bayte of some false appearing pleasure then is the sinne the lesse Hereof is that complaint the Apostle taketh vp Rom. 7. 19. I doe not the good I would but the euill which I would not that I doe But if it be in a presumption of Gods Mercie bearing our selues bold vpon the riches of his patience and forbearance that doth much increase the sinne whereupon in the Law m Num. 15. 30. it is commanded that the person that doth presumptuously should be cut off from amongst his people because hee hath despised the Word of IEHOVAH And that this wrong construction of the patience and long sufferance of God is the roote of all presumption the Wiseman teacheth Eccles 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the Children of men is fully set in them to doe euill And the Apostle Rom. 2. 4. Despisest thou the riches of his bountie c. not knowing that the bountie of God leadeth thee to Repentance But farre greater it is and commeth neere the top of all iniquitie when men doe willingly follow after sinne onely for their pleasure and because they will doe it which our Sauiour noteth in the Iewes Iohn 8. 43. The lusts of your father the Deuill you will or you loue to doe And of Ephraim the n Hos 5. 2. Prophet saith that willingly they went after the commandement of IEROBOAM A further thing that the Law of God requireth in the performance of holy Duties is that in them all whether the Actions bee inward or outward wee put forth our selues and the strength both of our soule and bodie to performe it with our whole force and might That Commandement wee haue Deut. 6. 5. Thou shalt loue IEHOVAH thy God with thy whole heart or minde and with thy whole soule and with thy whole strength Where vnder the word strength he noteth the whole power both of soule and bodie ioyned together as our Sauiour o Luke 10. 27. Mark 12. 30 doth interpret it vsing two words to expresse that one of strength namely might which more properly is referred to the bodie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the strength and power and spirit as it were of the whole soule both of the mind and will and therefore may not vnfitly bee translated the power of reason or of discourse PAVL is woont to call it The spirit of our p Ephes 4. 23. Be renewed in the spirit of your minde minde This the Apostle touching the soule exhorteth vs vnto when he saith Doing q Ephes 6. 6. the will of God from the soule r Col. 3. 23. Whatsoeuer you doe worke from the soule And of the body we haue our Sauiour Christs owne exhortation Luke 6. 23. Skippe and bee glad An Example Luke 10. 21. where he himselfe is said to reioyce in the spirit that is for very spirituall ioy and gladnesse expressed by some bodily gesture to breake forth into that Thankesgiuing that followeth in that place So Å¿ Exod. 39. 19. Moses in a holy zeale flang the Tables of Stone away The contrarie whereof in the former the Prophet Ezechiel toucheth once or twice in the Enemies of Gods Church that with the ioy of their whole heart and from their verie soule reioyced to doe them mischiefe t Ezech. 25. 15. Because the Philistims wrought vengeance spoiling from their soule u Ezech. 36.
much as thine heart desireth then he would answere No but thou shalt giue it now and if thou wilt not I will take it by force Therefore the sinne of the young men was very great before IEHOVAH for men abhorred the offering of IEHOVAH Fourthly All iniurious wroÌ„gful dealing in matter of contract buying and selling and such like As first excessiue prices of things not obseruing a proportion and equalitie in the contract to be according to the need and profit of the buyer as the Law doth specially prouide When Å¿ Leuit. 25. 14 15 16. thou sellest ought to thy Neighbour or buyest at thy Neighbours hand ye shall not oppresse one another But according to the number of yeeres after the Iubile thou shalt buy of thy Neighbour also according to the number of yeeres thou shalt increase the price thereof and according to the fewnesse of yeeres thou shalt abate the price of it for according to the number of increases doth he sell vnto thee Secondly Vsury condemned Psal 15. 5. He that giueth not his money to vsurie And hereof also there is a Law Exod. 22. 25. If thou lend money vnto my people that is to the poore with thee thou shalt not bee as a Vsurer vnto him ye shall not oppresse him with Vsurie Thirdly Monopolies Ingrossing Fore-stalling c. t Esay 5. 8. Woe to them that ioyne house to house and field to field till there be no more place that you may be made the onely dwellers in the middest of the Land The lawfull vse stands in two things Frugalitie and And in the vse of them to doe it frugally Liberalitie Frugalitie I call a keeping together of that which God hath giuen vs for the better bestowing of it to good and profitable vses that u 2. Cor. 8. 14. our abundance may supply other mens wants as the Apostle speaketh Our Sauiour in his owne example doth herein goe before vs when he biddeth x Iohn 6. 12. Gather together the fragments that nothing be lost Which Lesson Iudas the Traytor had learned of his Master though hee vsed it but ill-fauouredly as an Hypocrite to serue his owne turne To what end saith y Mat. 26. 8 9. he is this waste for this oyntment might haue beene sold for much and giuen to the poore The contrarie is First Vnnecessarie and causlesse suretiship He z Pro. 11. 15. shall certainly be crushed that is suretie for a stranger But he that hateth sureties is safe Be a Pro. 22. 26. not thou of them that clap hands of them that are suretie for Debts Secondly In wastfulnesse when a man in dyet apparell furniture of his house building or such like goeth beyond his degree or calling He b Pro. 21. 17. shall be a poore man that loueth iâ—llitie he that loueth wine and oyntment shall not be rich Liberalitie is a cheerful communicating of our goods and liberally by a cheereful communicating of them all both in giuing and lending by giuing or lending as the case requireth Communicate c Rom. 12 13. to the necessities of the Saints If d Leuit. 25. 35. thy brother bee impouerished and fallen in decay with thee thou shalt releeue him The e Psal 37. 19. righteous man is mercifull and giueth Lend f Luk. 6. 34 35. looking for nothing thereof againe that is to say though it be with losse of the principal wherfore these works of beneficence are in the Scriptures called g Pro. 11. 18. 2. Cor. 8. 9. Iustice for then doth God in thy brothers necessitie make him in right the owner of thy goodst and thee onely the Steward and Distributer So saih SALOMON Hold h Pro. 3. 27 28 not backe goods from the owners thereof meaning those that haue need of it When it is in the power of thine hands to doe them good say not vnto thy Neighbour Goe and come againe tomorrow I will giue thee if thou now haue it For this cause the i Rom. 15. 27. Apostle telleth the Romanes that albeit the Macedonians Almes which they bestowed vpon the poore Saints at Ierusalem were voluntary and free yet it was such as by the Law of brotherly loue they did owe and were debtors of vnto them And to this dutie of liberalitie we are the rather to bee incouraged by that which our Sauiour is reported to haue k Acts 20. 3â— had as a common saying in his mouth It is a more blessed thing to giue then to receiue One speciall branch of this well imploying of our One branch whereof is Hospitalitie goods is Hospitalitie Therefore it followeth in that place Rom. 12. 13. Follow after Hospitalitie And l 1. Pet. 4. 9. Peter saith Be harbarous one vnto another without grudging The contrary is Niggardlinesse He m Pro. 11. 24. that spareth more then is meet it onely sorteth to pouertie CHAP. XIII Of the ninth Commandement THE second way that men offend in the Truth which is in dealing faithfully things of this life is by falshood fraud deceit subtiltie cunning shifts and deuices which is forbidden in the ninth Commandement To vnderstand that Commandement as commonly men doe of our Neighbours good name and credit not of his outward goods as if those were spoken of onely in the eight is too much to straighten the bounds of this Commandement and in mine opinion faulteth two manner of wayes for first the greater and weighter Commandement should so come behinde A n Pro. 22. 1 2. good name being more to be desired then great riches Secondly The words Thou shalt not beare false witnesse are borrowed words taken from the Courts of Iustice where Lands and Possessions doe oftener come in question then mens names and credits and therefore cannot without violence bee restrayned to the Letter The ninth CoÌ„mandement then would haue vs to deale truly and sincerely in all things concerning goods whether ones outward estate and worldly riches or his name and credit Our Sauiour Mat. 23. 22. calleth it Faithfulnesse or Faith meaning truth and constancie both in our words and in all our bargaines and agreements which Psal 15. 2 16. is made one speciall note of him that shall dwell in the Tabernacle of the Lord that he speaketh the truth as it is in his heart The o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew word whereby Dauid setteth it forth Psal 111. 7 8. signifieth indifferently Faithfulnesse or Truth The contrary whereof is all kind of falsitie namely First Open vntruth or Lyes Therefore p Ephes 4. 25. putting Their errour that hold officious or sporting lyes as they call them to be lawfull all which the Apostle heere condemneth and are all of them contrarie to the nature of God to whose Image wee ought in euery thing to be conformed who is the God of Truth Psal 31. 6. Neither ought any pretence of doing good vnto our Neighbour draw vs to any officious lye seeing the rule
extremitie is some way mitigated the same Apostles teach d 2. Pet. 2. 4. one in saying They are deliuered vnto chaines of darknesse to be kept vnto iudgement the e Iude ver 6. other that God keepeth them with euerlasting chaines vnder darknesse vnto the Iudgement of the great Day Whereby it is manifest that the iudgement which they yet lye vnder is not so fearefull and terrible as that which abideth for them So much may suffice for the Angels that fell The Angels that fell not are supernaturally vpholden from all danger of falling The Angels that sinned not are supernaturally vpvpholden from all possibilitie of falling Therefore our Sauiour Marke 12. 25. compareth the state of Gods Children in the Resurrection when all shall be firme and stable vnto the state of the holy Angels as now they stand In the resurrection they neither marry nor are marryed but are as the Angels of God in Heauen 1. Tim. 5. 21. They are called The elect Angels secretly opposed to those that fell Reprobates and Cast-awayes for whome hell fire was prepared Mat. 25. 41. But I say This holding vp is supernaturall they haue it not from their owne vertue or excellencie of nature for why then should not the rest haue had it but by the meere fauour and goodnesse of God Wherefore it is said Iob 4. 18. In his Angels hee put no steddinesse as wee haue shewed before that to bee vnchangeable and not subiect to temptation is the proper prayse of God CHAP. XVII Of the fall of Man IN the fall of MAN I obserue After the fall of Angels First That their sinne was the eating of the forbidden fruit as the Storie specifieth f Gen. 3. 1. vnto Verse 8. Gen. 3. whereunto they came by these degrees first they g Gen. 3. 6. beheld it then they they desired the beautie of it thirdly they tooke and lastly did eate of it Neither was this the onely sinne it was accompanied with a multitude of other sinnes drawing them to this actuall and open disobedience of the Commandement of GOD whereby the foulenesse of their offence doth the more appeare As first Infidelitie in a doubting of the truth of God and falsifying of his Word for he had said What day ye eate thereof ye shall certainly dye EVE reciteth to the Serpent Lest peraduentre yee dye speaking doubtfully as of a thing not certaine Secondly A crediting of GODS enemie and theirs and so preferring the Deuill aboue GOD. Thirdly A false opinion in their heart of God that he enuyed their good estate Fourthly Intolerable Pride and Ambition in desiring to be equall with God Other circumstances there are further to increase their sinne First That it was against their knowledge and conscience though Satan had in some sort blinded the eyes of their vnderstanding Secondly that hauing but one onely Commandement and that so easie to keepe as to abstayne from one onely fruit in so great plentie and varietie of other yet they brake it The next thing to bee obserued in their fall are the Actors themselues or at least such as had some part in his businesse First God may bee said an Actor or rather Ouerseer and Orderer of the act done who for the manifesting of his Iustice and Mercie purposed from euerlasting by leauing our first Parents to themselues and the vse of their owne free-will through his infinite Wisdome Power and Prouidence so to rule and dispose of their fall that it should tend both to his owne glorie and to the good of his Elect. Secondly Satan was the principall Actor who hauing By Satans temptation lately before falne in a desperate hatred of God and enuie of Mankinde tempted them vnto it In which respect our Sauiour saith he was a Murderer from the beginning Iohn 8. 44. The manner of whose temptation is to be considered First In beginning h 1. Tim. 3. 6. with the woman the weaker of Eue. vessell and that when she was away from her Husband Secondly in the instrument that he vsed the Serpent not onely the subtillest of all the beasts of the Field which were to be kept out of the Garden but the nimblest and slyest as the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it commeth of a roote which signifieth to make naked or bare as men vse to doe when they would goe nimbly about a thing word doth also signifie and therefore fittest to creepe in and out till he had done his feat with whom as it seemed the woman talked without suspicion of fraud or astonishment to heare a dumbe creature speake because not then knowing of the fall of Angels shee thought some Angell had spoken in the Serpent The fetches and deuices which he had to draw her into his Nets are worthy to be considered First He playeth the Questionist Hath God c. knowing that vnder the Maske of a Question it was more easie for him to finde a vent for his deuillish and mischieuous designe Secondly He maketh a wonderment Hath i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is so taken interrogatiuely Iob 39. 30. God indeed c As if it were so strange a thing for the Creatour to inioyne a Law vnto his Creature at his pleasure especially one onely Law and that so milde so moderate so easie to be obserued Thirdly Hee proceedes by Equiuocations and Sophisticall Elenches that you may easily know the father of all Equiuocators but yet carrying it closer and in a more subtil manner then his Scholers our grosse Equiuocators doe For first hee makes as if God had forbidden them to eate any of the fruit at all which being so monstrous an vntruth that this father of lyes for all his impudencie durst not speake out yet hee lispes and minces it with ambiguous words and mentall reseruations vsing k These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not eat of all or euery Tree of the Garden in the Hebrew phrase doe ordinarily import as much as Yee shall eat of none As Psal 143. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery liuing creature shall not be iustified before thee The meaning is No liuing creature a speech that in the Phrase of that tongue importeth the one or the other eyther that they might not eate of all or not eate of any at all at the least he would fasten so much vpon her as to make her to beleeue that to forbid to eate of any one was in effect as much as to forbid them all which doubtfulnesse of speech Eue well enough vnderstanding answereth him to both Secondly Perceiuing by her answere that her faith beganne to wauer in making a peraduenture of GODS threatning which was so certaine hee catcheth hold of that and for feare of bewraying himselfe too soone if he should directly contradict that which God had said he thinkes it enough to snatch at her owne words to inferre some doubt of the matter Ye l He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the
should walke in them Ephes 1. 4. He hath chosen vs to bee vnblameable and vndefiled before him in loue And Iohn 15. 16. I haue chosen you c. that you might bring forth fruit Heere is the comfort of the Saints of God who labour to walke as new Creatures that they haue the same as a most certaine Badge and Marke of their Election Whereto the exhortation of d 2. Pet. 1. 10. Peter tendeth willing vs to make our Election sure by our good workes This vse the Apostle teacheth Rom. 9. 24. c. when hauing established the Doctrine it selfe to the end we should not seeke the testimonie of it in the secret counsell of God but by the calling which is set forth and made manifest in the Church hee layeth before vs the example of the Iewes and Gentiles not of euery one but of so many as by faith apprehended the outward calling and thereby made it effectuall to themselues That hee might make knowne the riches of his glorie vpon the Vessels of his Mercy which hee hath before prepared vnto Glorie euen vs saith he whom he hath called not of the Iewes onely but also of the Gentiles And who those Called ones be of the Iewes and Gentiles hee telleth vs Verse 30. As many as haue attayned to the righteousnesse of Faith So in the tenth Chapter by an excellent gradation he teacheth how and which way wee climbe vp to the consideration of this wonderfull hidden mysterie shewing that true inuocation and calling vpon Gods Name or a sound and syncere profession of the truth whereof hee had spoken Verse 9 10. is a testimonine of true Faith true Faith of a true and sound Calling by the Ministerie of the Word and that an vndoubted argument of our Election to be saued Whosoeuer e Rom. 10. 13 14 15. shall call vpon the Name of the Lord shall bee saued but how shall they call vpon him of whom they haue not heard and how shall they heare without a Preacher This is the meanes whereby we may most surely and infallibly perswade our soules that wee are of the number of Gods Elect and those that vndoubtedly shall be saued for which wee shall not need to slye to Visions and Reuelations God himselfe in his Word hath tracked the path for vs. Otherwise our Sauiour f Luke 10. 20. would neuer will vs to reioyce that our names are written in Heauen vnlesse we had certaine rules to be assured of it Againe that God hath appointed to destitute the Reprobate of his Grace and leauing them in their sinnes to bring them to perdition is euident by g 1. Pet. 2. 3. PETER that those which stumble at the Word and are disobedient were ordayned thereunto And Acts 27. 28. it is said HEROD and PILATE with the Nations and people of Israel came together to doe whatsoeuer the hand and counsell of God had fore-determined to bee done that is to condemne Iesus And Luke 2. 34. Christ is set for the fall and rising of many and for a marke to bee gain-said For this cause GOD sendeth the Ministerie of his Word to some and from some he doth with-hold it Paul was forbidden by the Holy Ghost to speake the Word of God in Asia in Bithynia c. Contrariwise he was commanded to preach in Macedonia at Corinth c. And h Acts 18. 10. why Because saith the Holy Ghost I haue much elect people there Againe in those that heare of some hee toucheth their hearts and openeth their vnderstanding of other some he dawbeth and closeth vp the eyes Mat. 11. 25. I giue thankes vnto thee O Father because thou hast hidden these things from the wise and men of vnderstanding meaning the Reprobate and reuealed them vnto Babes these are the Elect Luke 8. 10. To you it is giuen to know the Mysteries of God but to other in Parables that seeing they should not see and hearing they should not vnderstand The Obiections against all this that hitherto hath bin said are of no value God say some would haue all men saued 1. Tim. 2. 4. and none to perish but all to come to Repentance 2. Pet. 3. 9. And Christ is a Propitiation for the sinnes of the whole World 1. Iohn 2. 2. But they vnderstand not that those generall speeches are to bee restrayned to the subiect there in hand for the Apostle sheweth in the first of those places that howsoeuer that be true which else-where hee teacheth that not many noble not many mightie ones not many of account are called to the profession of the Gospell yet there is no estate so high or great nor any estate or sort of men at all but God hath his among them for whom wee are to pray that in his good time hee would vouchsafe to bring them to the knowledge of the Truth And so is this particle all in sundry places applyed to euery sort and kinde and namely Mat. 4. 23. where our Sauiour Christ is said to haue healed all diseases that is all kind of diseases That of Peter is plainly meant of the Elect alone And Iohn sheweth that our Sauiour dyed not for the Nation of the Iewes or those that liued in his time onely but for all the Elect of Iewes and Gentiles out of euery Kindred Tongue Nation and People as it is said Reuel 5. 9. and of all ages from the beginning of the World And so is this place notably expounded Iohn 11. 51 52. that Iesus was to dye for that Nation and not for that Nation onely but that hee might gather into one the Children of God dispersed According whereunto you must take the name of World Iohn 1. 29. The Lambe of God that taketh away the sinne of the World And Iohn 4. 42. This is of a truth that Christ the Sauiour of the World and in other such like places As for that dotage that Christ should dye for all absolutely and without restriction it is absurd for Christ died not for them for whom he vouchsafeth not to pray nor is a Redeemer where hee is no Intercessor Now he himselfe saith he i Iohn 17. 9. prayeth not he is no Intercessor for all Therefore we may conclude hee dyed not hee is no Redeemer of all Nay the very distinction so common in the Schooles betweene the sufficiencie of Christs death and the efficiencie of it as though his death or one drop of his bloud as some are not afraid to speake were sufficient for the saluation of all though it effect not nor worke saluation vnto all is too light and carrieth no waight with it if it bee waighed at the Lords Beame for the sufficiencie of Christs death is not to be measured by our owne conceit of it but by the Ordinance and Decree of GOD. The Messias was neuer promised but onely to the Church Therefore hee was neuer destinated but vnto them alone To k Gen. 3. 15. the rest the seed or children of the Deuill as hee
of their torments and looseth them out of those chaines and fetters of darkenesse wherewith they are held fast Hence it is that Luke 8. 32. they besought this Iesus not to charge them to depart into the Deepe And this benefit the Deuils themselues haue from Christ for the good of his Church and the working of his glorie Thirdly He restrayneth and bridleth them that notwithstanding all their rage and malice they cannot exceed the bounds that hee hath set and when they haue done all they can they bring to passe but his good will and pleasure So Mat. 8. 31. The Deuils could not so much as take their pleasure of the poore Herd of Swine before they had begged leaue of Christ Fourthly The subduing and conquering of them for t 1. Co. 15. 24 25 hee shall abolish all Principalitie and all Dignitie and Might being to raigne till hee haue put all enemies vnder his feet As u Psal 110. 1. Dauid had said long before and as the x Gen. 3. 15. promise was in Paradise The seed of the woman shall breake the Head of the Serpent and of his seed Fiftly The iudging of them in the latter Day which the vncleane spirits themselues acknowledge and confesse when they expostulate the matter with him Art thou come to torment vs before the time Mat. 8. 29. Touching his Gouernment ouer Man-kind this is and men corrupted common that he bestoweth vpon them all the light of Reason and those seedes and ornaments of GODS Image which they carrie yet about Iohn 1. 9. This is hee that lighteneth euery man that commeth into the World Specially towards the Reprobate is the same in all points that is to Satan their head that is to say First A perpetuall obduration and hardening of their hearts vnto finall vnrepentance for so the y Iohn 12. 39 40 41. Euangelist Iohn when hee had shewed that the Iewes could not beleeue because Esay had said He hath blinded their eyes and hardened their heart lest they should see with their eyes and vnderstand with their heart and I should heale them Immediately hee addeth These things said ESAIAS when he saw his glorie and spake of him Secondly The restrayning and bridling of them that notwithstanding all their rage and furie they cannot go beyond his appointed Lists as wee see in z Acts 9. 1. c. Saul who breathing out threatning and slaughter after the death of Stephen went with full swindge to Damascus to cast into Prison all that called vpon the Name of Iesus but hee in the verie way meeting with him restrayneth his malice and changeth his heart to professe the Truth which before hee persecuted And this is it the a Psal 76. 11. Psalmist saith The rage of men shall turne vnto his glorie Thirdly His conquering and suduing of them Psal 2. 9. Thou shalt crush them with a Scepter of Iron and breake them in pieces like a Potters Vessell Luke 19. 31. Those mine enemies that would not I should raigne ouer them bring hither and slay them before me Fourthly That he is to iudge them in the latter Day for this b Acts 10. 43. is he that is appointed of God the Iudge both of the liuing and the dead And as Paul saith Acts 17. 31. God hath set a Day wherein he will iudge the World by the man whom he hath appointed To the rest of the Creatures this belongeth In the rest of the World peruerted First That now hee keepeth them from running and falling vnto nothing Secondly That hereafter he will renew them into an excellent and glorious condition Both c Psal 96. 10 11 12. which are the worke of Christ and that for his Elects sake CHAP. IIII. Of the Propheticall Office of Christ and of the outward Church WE haue done with CHRISTS Office of a The other which is vnto his Church a companie of men culled out of the World who beleeue or professe to beleeue in him This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth The Kingdome Iudge in the generall gouernment of the World The second Arme or Branch of his Kingdome is the Propheticall Office A part I make it of his Kingdome not of his Priest-hood First For that all his Priestly Functions are betweene God and Him as the Apostle defineth them to be in matters to Godwards Heb. 5. 1. But these of his Propheticall Office as the rest of his Kingdome are vnto his Church Secondly Because those wherein the Propheticall Office Propheticall Office is thought to consist Teaching Preaching Ministring of the Sacraments Discipline and such like whervnto Miracles come also to bee annexed are matters of Authoritie and of Power deriued from his Kingly Office and his Word is called The e Mat. 13. 19. Word of the Kingdome yea the preaching of the Gospell and the outward Church collected and gathered by the same hath the name of f Mat. 13. 24 47 52. the Kingdome of Heauen Thirdly Since the Ministerie of Christ hath alwayes going with it an effectuall and liuely working of his Spirit as one speciall part of this Propheticall Office his Ministerie must needes bee a Noble and a Royall Dignity that is accompayned with so great a force and power Fourthly It is by vertue of his Kingly Office that he sendeth forth Prophets and Apostles and all other Ministers prooued Ephes 4. 8 11 12. where Paul describing the Royaltie of his Kingdome that hee led captiuitie captiue and gaue gifts vnto men immediatly addeth He therefore gaue some to be Apostles some to bee Euangelists some Prophets some Pasters and Teachers for the knitting together of the Saints for the worke of the Ministerie for the building vp of the Body of Christ But this all must grant that he doth as the Head of the Prophets Therefore the Propheticall Office is one part of his Kingly bountie And albeit Teaching may seeme a part of the Priestly Function by that which is written Deut. 33. 10. They teach IACOB thy Iudgements and Israel thy Law yet the essentiall point of the Priests Office which stood in Sacrifices and Oblations must bee distinguished from that common to the whole Tribe of Leui as in that very place the words following doe distinguish them They put Incense before thy face and Sacrifice wholy to bee consumed vpon thine Altar for as Priests they went no further then to doe and to be types of those things which before were assigned vnto the Priest-hood of Christ Their Office of teaching and instructing the people they had another calling for common with the Tribe of Leui which the Prophets else who were not of the same Tribe yet tooke vpon them being raysed vp extraordinarily for that purpose from whom this part of Christs Office tooke the name and not from the Priestly Function though they were also called of GOD vnto it The Propheticall Office of Christ respecteth a Church Which is
to be preached Sacraments and other holy things to bee administred Here q Matth. 16. 19 therefore are the liuely notes and markes of a Church The Scripture stileth them by the name of the r Matth. 28. 19 20. keyes of the kingdome of Heauen The prime and principall is his Word whereof wee haue spoken already the Treasure of all heauenly Knowledge Å¿ Rom. 3. 2. This saith the Apostle to the Romans is the chiefe of those excellencies which the Iewes had aboue other men that vnto them were committed the Oracles of God Or as the t Hosh 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet speaketh the excellencies of the Law Wherefore Gods Word and Precepts Dauid doth many times call u Whereunto it seemeth Paul doth allude 1. Tim. 6. 20. 2. Tim. 1. 14 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things deposited In regard whereof the Church is said to bee x 1. Tim. 3. 15. the Pillar and Sâ—ate of Truth for the Truth of God is no where to be found but there It is Error Lies Superstition Deceit whatsoeuer coÌ„meth not from hence The Church onely is the golden Candle-sticke figured in the Law which holdeth vp the eternal Truth of God to giue light vnto all the World and there light is to be had when darkenesse couereth the whole face of the earth beside Preaching for the forme and manner of it is an Preaching is an instruction of the Church by liuely voice instruction by word of mouth opening and interpreting the Scriptures rendring the sense thereof drawing the doctrines that are to be gathered from them making vse and profit of it for the edification and building vp of our faith which the Apostle by a Metaphor from the Sacrifices of the Law calleth y 2. Tim. 2. 15. Cutting aright the Word of Truth It standeth not in the bare and naked reading of them And that you may see Nehe. 8. 8 9. where the people abiding in their standing the Leuites taught them the Law first reading it distinctly then rendring the sense by the Scripture it selfe So Luk. 4. 17 18 19 20 21. Our Sauiour comming into the Synagogue there was giuen him the Booke of the Prophet Esay which when he had vnfolded and read a portion of that Scripture he folded the Booke and gaue it againe to him that wayted and sate downe and the eyes of all in the Synagogue being fastened on him he began to say vnto them To day is this Scripture fulfilled in your eares And of this instruction by word of mouth it pleased God to make choyce rather than of reading for that it pierceth deeper into the heart and mind of man and more doth affect him and that through the blessing of God who vseth the zeale of the speaker for the quickning and putting of life into that which is spoken The argument matter or subiect must be of and concerning in the Word of Christ Christ by teaching our owne corruption and impotencie to fulfill the Law and therefore the necessitie wee haue to flye to him who is made vnto vs of God Righteousnesse Sanctification and Redemption that he that glorieth might glorie in the Lord. Wherein it differeth from the ministery of Moses or of the Law as the Apostle doth oppose them 2. Cor. 3. 6. Who also hath inabled vs to be Ministers of the new Testament not of the Letter but of the Spirit So Rom. 1. 1 2 3 4. he sheweth He was called to be an Apostle and set apart to preach the Gospell of God concerning his Sonne Iesus Christ our Lord and Rom. 10. 8. This is that Word of faith that we preach In like sort it is said of Philip when he came downe vnto Samaria that he preached vnto them Christ Act. 8. 5. PETER also Act. 10. 43 44. declareth the sum of all that which he was charged of God to preach vnto the people to be this that by his Name should euerie one that beleeueth in him receiue forgiuenesse of sinnes * And that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrary Errors Exhortation to apply it also to all good vses of comforting denouncing stirring vp reprouing The parts of this instruction of the Church are Doctrine and exhortation both comprehended Rom. 12. 7 8. Doctrine by laying forth the Truth and confuting of contrarie errours that so the puritie of faith may alwayes remayne sound and vncorrupt in the Church Exhortation which sharpeneth the Word and setteth an edge vpon it by applying the same and making vse of it as the necessitie of the people requireth And these two aptly answere to the two parts of the soule of man his minde or vnderstanding and his will and affections Both which by this meanes God prouideth for Sacraments or outward Signes and Seales of the Couenant A SacrameÌ„t is It hath the name Sacrament from the Militarie Oath that Souldiers tooke to doe faithful seruice to their Captaine for in like manner we in the Sacrament sweare our Allegeance to Christ and to fight vnder his Banner against the World the Flesh and the Deuill It is also called a Mysterie or hidden thing because beside the outward Signe there is somewhat inward and Spirituall In the definition of a Sacrament I obserue First They are outward and earthly things to bee seene and felt seruing for the helpe of our weaknesse which if wee were all Spirit we needed not Secondly They are Signes as it is said Gen. 17. 11. a Signe and Rom. 4. 11. The Signe of Circumcision PETER calleth them Types and Figures 1. Pet. 3. 21. Therefore they serue as badges to distinguish true Professors from Infidels and Heathen men and as Monuments to bring heauenly things to our remembrance So saith our Sauiour Christ Luke 19. 22. Doe this in remembrance of me And the Apostle to the z 1. Cor. 11. 26. Corinths As oft as yee eate this bread and drinke this Cup ye publish the Lords death till hee come Thirdly The end why God doth giue them is to be and Seale of the Couenant not Signes onely but Seales and Pledges for the perswasion of our hearts and to confirme and assure vnto vs those spirituall and heauenly things which alreadie wee haue and doe enioy that is to say Christ himselfe and consequently Iustification and Sanctification and withall Saluation through him as the Apostle teacheth Rom. 4. 11. After he receiued the Signe of Circumcision as a Seale of the Righteousnesse of the Faith which hee had when he was vncircumcised Acts 10. 47. Can any man keepe water away that these should not bee baptized which haue receiued the holy Ghost aswell as we From whence we gather a noble vse of the holy Sacraments proper to the faithfull for where the visible and outward Signe is common vnto all yet being to other but bare and naked Signes dead and fruitlesse Ceremonies that profit nothing because
they are not mixed with Faith in those that doe receiue them in the faithfull they seale vp and ratifie the very substance and effect of the Grace signified the Holy Ghost performing that in truth within vs which the outward Ceremonie ioyned with the preaching of the Word representeth to our eyes But albeit these things are all of them in euery Sacrament either for our entrance or continuance in the Couenant set before vs yet it is in seuerall and distinct manner for of the Sacraments some serue to seale vp assure our first ingraffing into Christ and participation of Gods Couenant some our continuance and growing vp in him In which two all Graces are comprehended Fourthly They are to be administred that is to say to The Administration be giuen and deliuered to the Church and by the Church to be taken and receiued Mat. 26. 26 27. As they eate IESVS tooke bread and when hee had giuen thankes hee brake it and gaue to his Disciples and said Take eate c. And taking the Cup and hauing giuen thankes hee gaue vnto them saying Drinke ye all of it c. Whereupon a Sacrament is not onely a Signe and a Seale but a worke and an action This Administration of the Sacraments standeth not is to deliuer them with Prayer vnto God to make the same effectuall to the end for the which they were ordayned which the Scripture calleth Blessing or Consecration onely in reaching forth and ministring the outward Element but as is fitting for so holy an action to consecrate the same by the Word of God and Prayer teaching and declaring the end the vse the nature the institution of the Sacrament with Prayer made before that God would blesse them for the helpe of our weaknesse to which end they were ordayned This is it which is meant by blessing or The Papists which hold Consecration to bee the making of the Signe of the Crosse and the mumbling of a few words whereby as by a Magicall Incantation the Bread Wine should be transubstantiate consecration as may appeare both by a Mat. 26. 26 27. Mar. 14. 22 23. Matthew and Marke who after they had said IESVS tooke the bread and blessed immediatly adde and hee tooke the Cup and gaue thankes making one of these words to expound the other The like is to bee seene in b Luke 22. 17. Luke who leauing the word of blessing contenteth himselfe with that of giuing of thankes Paul c 1. Cor. 11. 24. also reciting the Institution treadeth in Lukes steps And so this word of Blessing is taken in diuers d Mat. 14. 19. Mar. 6. 41. Luke 9. 16. 1. Cor. 11. 26 27 28. other places wee must not therefore imagine that this Consecration altereth the nature or substance of the Sacrament it onely changeth the qualitie in separating them from a common to a holy Paul to make that out of question doth in one e 1. Cor. 11. Chapter after the Consecration thrice call it Bread The Administration of the Sacraments being a Ministeriall action so religiously to bee performed all the Congregation haue their part in it So it was vnder the Law Exod. 12. 6. In the fourteenth day of this moneth let all the Assembly of the Congregation of the Children of Israel kill the Passeouer in the twilight Luke 1. 59. The eighth day the Neighbours and the Kinsmen of ELIZABETH came together to circumcise the child Our Sauiour in the Sacraments of the New Testament doth obserue the same Mat. 26. 27. Drinke ye all of this And the Apostle doth command 1. Cor. 11. 33. When you come together to eate the Supper of the Lord wait one for another Wherefore it is fit that the place of their celebrating be the Church or place where the Congregation vsually meeteth and the time the Lords Day So the Apostle for the place doth sharply rebuke the Corinthians 1. Cor. 11. 22. opposing the Church as the onely place for Gods Sacraments to bee administred vnto priuate houses Haue you not houses to eate and drinke in or despise you the Church of God And for the time wee finde the practice of the Church recorded Acts 10. 7. that the first day of the weeke the Disciples assembled together to breake bread From all that went before these things may be gathered First The resemblance and similitude and in all faithfull Receiuers the inseparable coniunction of these Signes and Seales with the Graces signified and bestowed whether you compare the things or the Actions The things that is to say the Element or sensible and outward matter with Christ and his benefits The Actions to wit the deliuering of the Elements by the Minister and our taking of it which is the outward Action with Gods bestowing his Sonne vpon vs and all good things and our by faith receiuing of him by reason of both which the Apostle saith that in Baptisme f Gal. 3. 27. we put on Christ and that by g 1. Cor. 12. 13. one Spirit wee are all baptized into one Body and made to drinke into one Spirit And hence commeth an ordinarie and vsuall Phrase in the Scripture giuing to the Signe the name it selfe of the Grace signified as when h Gen. 17. 10. Circumcision is called the Couenant the i Exod. 12. 11. Lambe the Passeouer c. To the end they might not bee basely esteemed as ordinarie and common things but holily and religiously thought of Secondly The outward The Papists teach that the verie worke wrought is sufficient to doe away sinne Elements being onely Signes Seales they signifie not conferre Grace hauing no inherent force and power to sanctifie as some kinde of waters haue to cure Diseases And the Ministers which deliuer them giue that which is outward onely The whole power of sanctifying commeth from the Holy Ghost Mat. 3. 11. I baptize you with Water vnto Repentance but he that commeth after mee is stronger then I he shall baptize you with the Holy Ghost and fire Thirdly They are The Papists imagine a necessitie of participating the Sacrament of Baptisme as if children dying without Baptisme could not bee saued whereas such are aswell within the Couenant of Grace as those that are baptized not of such absolute necessitie as if there could bee no Saluation without them seeing they are but Signes Seales of the things alreadie had and therefore not the want but the neglect and contempt of the Sacraments maketh men offenders which the Lord teacheth vs by his Prophet k Ezech. 11. 16 Ezekiel when he promiseth to be a Sanctuarie to his people that being led captiue could not come to the visible Sanctuarie to worship there before him Though I haue sayth hee driuen them into other Nations and dispersed them into diuers Countreyes yet I the Truth of the Sanctuarie of whom that is but a Sacrament and Figure am a Sanctuarie vnto them Fourthly Great preparation is
God hath vsed that haue not spared to lay open their owne nakednesse and shame the nakednesse and shame of their Wiues Children Families Tribes of whom they came Seuenthly The end and drift of all which is to giue glorie vnto God and to beat downe and abase the pride of man A second sort of argument is from the authoritie of the Church which may moue and well perswade vs of them The third and last without which all the rest whether humane testimonies or other arguments are nothing is the testimony of the Spirit it selfe bearing witnesse of them Esay 59. 21. My Spirit that is in thee and my Word that I haue put in thy mouth Therefore Esay 54. 13. the faithfull are said to be such as are taught of God And PAVL saith The spirituall man discerneth all things 1. Cor. 2. 15. Therefore it is not the iudgement of the Church which maketh vs beleeue the Scriptures but the Church is the same to the testimony of the Spirit that the c Ioh. 4. 39 40 41 42. woman of Samaria was to the preaching of our Sauiour Christ because of whose words many of the Samaritans were brought to beleeue in Christ but when hee himselfe came and preached amongst them they tell her plainely Now wee beleeue no more because of thy speech for wee our selues haue heard and know that this is of a truth That Sauiour of the World That Christ So the iudgement of the Church may well bee a motiue at the first and also bring great stay and confirmation to a mind that is once inlightned but the maine strength of all dependeth vpon the testimonie of the Spirit Thirdly In the ministery of the Prophets Apostles so as they could not erre I obserue the qualitie of their doctrine thus deliuered by diuine inspiration First It was not subiect to error for howsoeuer they were men subiect to sinfull infirmitie and in part onely regenerate whose seruice it pleased God to vse for this purpose yet in the deliuery of the Doctrine they were so extraordinarily gouerned and inspired with his Spirit that they d Ioh. 16. 13. could by no meanes erre Secondly It is holy both the whole and euery part whereupon grow these speeches e 2. Pet. 1. 21. The holy men of God f 2. Pet. 3. 2. The holy Prophets g Eph. 3. 5. Reu. 18. 20. The holy Apostles h 2. Pet. 2. 22. The holy Commandements i Rom. 1. 2. The holy Scriptures whereas all other bookes and speeches of men are prophane further then they fetch some holinesse from hence Thirdly That both their Sermons and these Bookes written by the Spirit of Christ are of soueraigne authoritie in the Church of God and haue the sole pre-eminence for the deciding of all controuersies the iudging and discerning of all sayings and writings of men for vnto them the holy Ghost doth alwaies call vs k Esay 8. 20. To the Law and to the testimonie if they speake not according to this Word it is because there is no light in them And this is it which Christ vsed as the weapon to foile Satan Math. 4. So the Apostle Paul 1. Corin. 15. 3 4. maketh the Scriptures to giue credit to his doctrine I haue deliuered vnto you that which I haue receyued that Christ dyed for our sins according to the Scriptures and that he was buried and that he was raysed the third day according to the Scriptures c. The men likewise of Berhea Acts 17. 11. are commended for examining by the Scriptures the things which Paul taught Therefore our Sauiour l Iohn 5. 39. Christ referreth vs to the Scriptures as to the Touchstone of all truth Search the Scriptures and in m Matth. 22. 25 another place Yee erre not knowing the Scriptures For the authority of these Bookes is greater than the authoritie of the Church as the authoritie of God who cannot erre must needes be greater than the authority The Popish Doctrine which hangeth the authoritie of the Scriptures vpon the Church of men that may and doe erre Againe the Church hath her life and being from the Word inasmuch as faith which maketh a Church cannot bee without the Word So hath not the Word from the Church Thirdly It is aboue the authoritie of the Angels of heauen n Gal. 1. 8 9. who if they preach any other doctrine are to be held accursed How much more aboue the authoritie of the Church Fourthly Our Sauiour Christ attributeth this excellencie to his Word which men or Angels cannot challenge that in the latter Day it is That which shall iudge him that doth not receiue it Iohn 12. 48. But why then is the Church called the Pillar of Truth 1. Tim. 3. 15 Surely because the Truth of God dwelleth no where else and there is alwaies Truth sufficient to saluation Not that the Church eyther beareth and bringeth forth the Truth of God or is the chiefe and fundamentall ground to hold it vp for she her selfe hath another foundation to sticke vnto from whence shee fetcheth all her Truth which is the doctrine of the Prophets and Apostles o Eph. 2. 20. 1. Cor. 3. 11. Esay 28. 16. Christ himselfe beeing the head Corner-stone and is not the Mother but the Nurse of the Truth of God that cherisheth and preserueth the same and giueth testimonie thereof vnto the World To the true meaning of the Scriptures we are to reach by the Scriptures themselues the same Spirit that indited them suggesting and opening the sence vnto vs. So did the Leuites that taught the people Nehem. 8. 9. render the sense and giue the vnderstanding of it by the Scripture it selfe Our Sauiour also Matth. 4. beeing set vpon by Satan that clipped and wrested the Scriptures to serue his owne turne confuted his false glosses and expositions of it by the conference of other Scriptures The meanes we must vse for this purpose are these First we must come with a mind to profit and to bee made the better by them not to read them for knowledge onely or vaine ostentation much lesse to cauill at them Secondly Prayer is to bee vsed to God to open and enlighten our hearts that wee may see the wonderfull things that lye hid therein Thirdly We are to frequent the House of God and to giue diligent attendance vpon the Ministery and Preaching of the Word whereby the Doctrines deliuered in the Scriptures are beaten out and made familiar and plaine vnto vs the same being also the ordinarie meanes by which the holy Ghost doth vse to worke in our hearts all true and spirituall wisdome Fourthly the true sense and nature of the words euery one apart and the construction of them all together must be waighed Fiftly We must alwaies take the proper and naturall sense if the matter it selfe will beare it Sixtly The summe of the matter the scope and drift of the place the Arguments and their coherence the method
for they dranke of the Spirituall Rocke following them and the Rocke was Christ The difference onely is First In the outward Signes Secondly In that the Sacraments of the Old Testament were signes of c Heb. 10. 1. future good things which Christ should performe ours are signes and remembrances of good things alreadie done and performed by him The Ministers of the New Testament were first Apostles The Ministers of the New Testament were Apostles inspired by whose Ministery were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. inspired of Christ as is afore-said by whose Ministerie were written the Bookes of the New Testament then Prophets Euangelists Pastors Teachers c. These fiue you haue so reckoned vp Ephes 4. CHAP. VII Of that which the Scripture by excellencie termeth The Kingdome and of the Church of Gods Elect. OF the three great Armes or Branches of Hitherto of Christs Propheticall Office That which the Scripture by excellencie termeth The Kingdome is to the Church of Beleeuers It standeth in an effectuall Calling and the ruit that commeth from it An effectuall Calling whereby hee draweth as many as are elect to beleeue in him Christs Kingdome two haue beene alreadie opened His generall Gouernment of the World whereby hee swayeth all things and the fauours which in the Largesse and Royaltie of his Propheticall Office he bestoweth vpon the Church in generall the bad among them aswell as the good all sworne vnto him and called by his name and all for the Elects sake being so many steps and stayres to leade those whom God hath chosen to farre more eminent and surpassing Graces now to bee spoken of in this third part which the Scripture is wont to call by way of excellencie d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdome e Rom. 14. 17. The Kingdome of God or f Col. 1. 13. The Kingdome of his Sonne and g Mat. 13. 44 45. The Kingdome of Heauen For though the same as wee haue shewed bee specially spoken of the Raigne of the Messiah when hee came into the World yet for the truth and substance it holdeth in all times from the beginning that being Citizens of that Kingdome we haue as it were a Heauen here on Earth and Heauen indeed hereafter for in it are all the glorious things which God communicateth with his people Wee beginne with that excellent and precious gift of Faith the sauing Knowledge of GODS Elect Which standeth in the imbracing and laying hold on Christ the highest step of Grace that in this life is possible to bee attayned whither the Reprobate neuer can ascend Also it is the life soule of the true Church on Earth as Profession is outward for the proofe whereof I refer you further to that which is spoken there wherefore the number or h Ephes 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family as Paul speaketh of Gods Elect effectually called to the knowledge and participation of Christ makes the whole companie of those that belong vnto him and are indeed and truly his which therefore by excellencie is wont to be called i Ephes 1. 22. 5. 23 32. Col. 1. 18 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. The Church or as we vse to speake and as the Symbole of the Apostles hath it The holy Catholike Church wherein these qualities come to be obserued First The Church is but one whether they bee on Earth drawne by the Word of Christ and the Grace of his holy Spirit to beleeue in him or in Heauen there enioying his blessed presence so the Apostle doth k Col. 1. 20. Ephes 3. 15. many times deuide it they make all but l Ephes 1. 10 23 Col. 1. 18. one bodie whereof Christ is the Head Secondly Catholike or Vniuersall The Papists ridiculous to call the Romane Church which if it were admitted a true Church is but a particular Church by the name of the Catholke Church it may be called hauing regard both to persons places and times Persons as comprehending all GODS Elect who in their time are all gathered into the bosome of this Church Wherefore Gal. 4. 26. the Catholike Church Ierusalem which is aboue is said to be the mother of all In regard of place because it is not tyed to any Region or Countrey in particular but scattered throughout the World For the times In all Ages of the World God hath euer some that are his indeed members of the true Church through faith in him Thirdly The true Church is called holy because they are indeed and truly the sanctified members of Christ regenerate and borne againe in whom he dwelleth and raigneth by his Spirit being washed iustified sanctified through him and hereafter for euer glorified So as out of this Church there is no Saluation for there is no Faith no Christ but there and hereof the m 1. Pet. 3. 20 21. Arke was a Figure wherein all that were not perished Fourthly The true Church whilest it remayneth here on Earth is inuisible because their Faith which onely maketh them members of the Church cannot be known or seene of any but of those that do receiue it And if the true Catholike Church might bee seene then were it no Article of our Faith to beleeue it Howbeit at the last Day they shall be all seene To speake of Faith which maketh men members of the true Church Properly it is a vertue and holy qualitie of the Minde and Will powred into vs by the Holy Ghost for the knowing and apprehending of Christ But as the Scriptures take it and Diuines commonly define it by the worke of Faith it is a knowledge and apprehension of Christ now absent with all his benefits offered in the Word to bee ones owne Howbeit in so great a matter to vse somwhat a more large description and in one view to lay forth whatsoeuer is necessarie to bee knowne of Faith Faith proper to Gods Elect for I meddle not here with Historicall Faith which n 1. Iames 2. 19 Iames calleth the faith of Deuils nor with o Mat. 13. 21. temporarie Faith or the Faith of p 1. Cor. 13. 2. working Miracles these are but in name onely and abuse of speech or if properly Faith yet not sauing Faith but true and sauing Faith is a speciall gift and grace of God wrought in our hearts by the Holy Ghost and that ordinarily by the preaching of the Gospell nourished by the Word and Sacraments Ioyned it is with Knowledge not a generall or confused knowledge but the sauing knowledge of Gods Children that apprendeth Christ and applyeth him to euery true Beleeuer But apprehending Christ absent in his Word it is mixed with much weaknesse and vnbeliefe yet still holdeth fast and letteth not goe the hold but continually groweth till wee come to see Christ in his Glorie and therefore is perpetually waited vpon by Hope the sure Anchor of our soules Now
to open more largely the parts of this description there bee eight mayne points lye obuious before our eyes First The nature of Faith Secondly The persons to whom it is appropriate Thirdly The causes efficient both primarie and secondarie principall and instrumentall the begetting and the preseruing causes Fourthly The prerogatiue of the faithfull Fiftly The qualities or adioynts of Faith Sixtly Of sight the full perfection of it Seuenthly Of Hope the sister and companion And eightly the fruits or effects The nature of Faith is to know Christ to lay hold vpon him and with confidence and assurance to apply him to ones selfe Wherein we are to consider both the Obiect of Faith and the Actions The Obiect of Faith is Christ for albeit Faith sometimes take hold of a particular promise as the q Mat. 15. 29. blind men did for the opening of their eyes yet it resteth not in that particular good but thorow it looketh at the generall good which is Christ But Christ is the Obiect of Faith not as he is in himselfe and present but absent in his Word Whereupon it is called r 2. Thess 2. 13. The Faith of Truth or that which imbraceth and layeth hold vpon the Word and Truth of God that is to say the Doctrine of Iesus Christ and Christ himselfe in and by the same And this Word is the Word of the Couenant the Word of Reconciliation published and preached and sealed vp by the Sacraments in regard whereof it is also called Å¿ Phil. 1. 27. The Faith of the Gospell So that to speake properly Faith seeth not so much Christ himselfe as a certaine Image and Picture of Christ in his Word and Sacraments wherein wee behold him but as it were in a Looking-glasse So Paul telleth the Galatians Gal. 3. 1. that by the Gospell which hee preached vnto them Iesus Christ was pictured out before their eyes and among them crucified And hereof are the speeches 1. Cor. 13. 22. We see now as it were in a Glasse in a Riddle 2. Cor. 3. 18. But we all with open face beholding as in a Glasse the Glorie of the Lord c. The Actions are three to know to apprehend to apply First Faith hath her seat in the mind and vnderstanding of man for without knowing of Christ how can one embrace and lay hold vpon him since no t Ignoti nulla Cupido man longeth for that he knoweth not This is apparant by those titles which are giuen to Faith euery-where in the Scripture as where it is called Knowledge Vnderstanding Sight Iohn 6. 40. Euerie one that seeth the Sonne and beleeueth in him shall haue euerlasting life Wherefore 1. Iohn 4. 16. these two are ioyned together Wee know and beleeue Faith and other Knowledges differ thus Knowledge is by Reason or from the Testimonie of the Sences Faith grounding vpon the authority and truth of him that promiseth giueth a u Heb. 11. 1. being to things that are not or bee inuisible Secondly In Faith there is an assent of the mind and certaintie or assurance that the promises of the Gospell are true and good not onely in generall but especially to and of ones selfe for there is a double knowledge of Christ one a generall knowledge which the x Iam. 2. 19. Deuils haue and tremble the other proper to the faithfull which is an apprehending Knowledge or knowing apprehension When y Iohn 6. 40. 12. 44 45. men see and beleeue in him And this assurance euery one that beleeueth hath for seeing Faith whereby we enioy Christ is nothing else but to lay hold vpon him and to receiue him as our owne how weake soeuer ones hold bee for that maketh not a difference of Faith from other things but onely of the measure and degree of Faith it followeth that euery mans conscience may assure him whether hee beleeue and so haue Christ or no as his sences can tell him whether hee reach forth his hand or no. Therefore the Apostle saith z 1. Iohn 5. 10. Hee that beleeueth hath this testimony in himselfe Howbeit wee cannot say that assurance is an inseparable companion of Faith alwayes and at all times for as a hand that is benummed may hold a thing though it doth not feele nor discerne the hold it hath so may it be in Faith That though indeed and truely it apprehend Christ yet sometime by the rage and violence of sinne that lulleth vs asleepe and sometimes by other meanes it may fall out that wee shall haue no sence nor feeling that we haue him Thirdly The peculiar and speciall propertie wherein the verie point of Faith doth lye is in the heart and will particularly applying to one selfe that which he iudged to bee so true and good for Faith is the hand of the soule to apprehend Christ and lay hold vpon him as the hand of the bodie apprehendeth outward things and layeth hold vpon them And therefore hereby wee apply Christ vnto our selues and receiue him for our owne And this to be the nature of Faith the Euangelist expresly teacheth when hee saith a Iohn 1. 12. As many as receiued him or laid hold vpon him he gaue them this dignitie to bee the sonnes of God euen to those that beleeue in his Name And againe b Iohn 6. 35. He that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Where comming vnto Christ is expounded by the words following of beleeuing in him and that this carryeth with it a particular application as the word it selfe doth shew So the Apostle c 1. Pe. 1. 2. Peter The Papists teach that Faith layeth hold onely vpon a general mercie propounded generally to the Church and not offered particularly to the seuerall members thereof doth more expresly declare when he calleth it The sprinkling of the bloud of Christ particucularly and specially applyed to our soules for the washing and scowring of them for albeit the promises of the Gospel are generall d Ioh. 3 16. Whosoeuer beleeueth in the Son shall not perish but haue life euerlasting yet the same are to be vnderstood singularly and particularly as if they were spoken to thee and mee and to euery one by himselfe in seuerall Otherwise what should our faith differ from the faith of the e Luk. 4. 41. Deuils who knew him and proclaymed him to be that Christ that Holy one of God Hence are these speeches so common in the Scripture f Psal 17. 15. I in righteousnesse shall see thy face I shall bee satisfied when I awake with thy likenesse g Iob 19. 25 26. I know my Redeemer lineth whom I my selfe shall see and mine eyes shall behold and not any other for mee h Gal. 2. 20. Who hath loued me and giuen himselfe for mee i 2. Cor. 5. 1. Wee know that if this our earthly Tabernacle be dissolued we haue a Building from God a House not made
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
our Sauiour Christ n Iohn 10. 27 28 29 30. My sheepe heare my voyce and I know them and they follow me and I giue euerlasting Life vnto them and they shall neuer perish neither shall any pull them out of my hand My Father which hath giuen them me is greater then all and none can pull them out of my Fathers hand I and my Father are one And againe o Iohn 6. 37 39 40. Euery one that the Father giueth mee commeth vnto mee and him that commeth vnto me I will not cast out but I will rayse him vp in the latter Day To conclude that which is said Mat. 16. 18. that the gates of Hell shall not preuaile against the Church must needs bee true of euery one which by Faith is made a member of the Church So that our faith how weake soeuer it be in it selfe yet it is firme and strong in and through him that hath promised to hold it vp so as all aduersarie powers shall not be able to root it out which is the fulnesse of excellencie purchased for vs by Christ that being quickened from death and a spirituall life put into vs we are no more at our owne hand left to keepe our selues and so in danger to lose all againe as Adam did but haue the promise of a continuall support and stay by the mightie working of Christs Spirit till we come to his heauenly Kingdome where is nothing but Eternitie And therefore he that once beleeueth is said p Iohn 3. 36. alreadie to haue eternall Life to q Ephes 2. 6. bee raised vp and seated in heauenly places r Rom. 8. 30. glorified c. for the certaintie and vndoubted assurance of it And Å¿ Rom. 5. 1. being iustified by Faith saith the Apostle We haue peace with God which could not possibly be if we were not sure to continue in the state of Grace As for those exhortations so common in the Scripture t 1. Cor. 10. 12. He that thinketh he standeth let him take held lest hee fall u 2. Iohn ver 8. Looke to your selues that wee lose not the good things which we haue wrought but that wee may receiue a full reward x Reuel 3. 11. Hold fast that thou hast that no man take away thy Crowne y Heb. 12. 15. Take heed that no man fall from the Grace of God z 1. Thes 5. 19. Quench not the Spirit and such like whereby it seemeth that the Spirit of Adoption and Sanctification proper to Gods Children may be lost The answere to them and all other of that kinde is short and readie They serue to stirre vs vp to watchfulnesse and diligence and as the Apostle speaketh to worke our saluation in feare and trembling not to teach what is possible for true Beleeuers to doe for as God doth assure the faithfull that they shall perseuer hold on vnto the end so he hath appointed Exhortation and the Preaching of the Word as a meanes whereby hee will nourish this holy fire in vs. But doe not the sinnes and grieuous falls of GODS Elect impeach the truth of this Doctrine Not a whit for the a 1. Iohn 3. 9. seed of God abiding in them maketh that they cannot sinne totally and finally without recouery but are at the length raysed vp againe and in the meane time their Faith and Grace is not extinct and gone how sore soeuer it may bee shaken as is euident to bee seene in Peter whose sinne being of that nature that the sinne against the Holy Ghost except a greater can scarcely be imagined yet his b Luke 22. 32. Faith supported by the Prayer of our Sauiour Christ who hath c Iohn 17. prayed in like sort for all that are his in all that conflict did not faile And Dauid after his fact with Vriahs Wife and the murdering of her Husband prayeth d Psal 51. 13. Take not thy holy Spirit from mee Therefore he had not lost it The other point which is the third qualitie of faith but continually groweth is that continually it groweth Therefore the e Rom. 1. 17. Apostle saith that by the preaching of the Gospell the Righteousnesse of God is reueiled from Faith to Faith That is a Faith that groweth and increaseth continually being nourished and holpen by meditation of the Word of God serious and faithfull Prayer and other meanes which God hath sanctified to keepe this holy f 2. Tim. 1. 6. fire still within vs that it neuer should goe out but flame forth more and more Faith euen when it ceaseth to bee Faith for as wee till we come to see Christ in his Glorie reade 1. Cor. 13. 13. Now and no longer abideth Faith yet euen then we cannot giue her lost since she groweth into a greater and a farre surpassing light to see Christ in his heauenly Kingdome for Faith is in this life and sight in the World to come as the Apostle doth distinguish them 2. Cor. 5. 7. Wee walke by Faith and not by Sight And g 1. Pet. 1. 8. PETER Whom though yee see him not yet ye beleeue in him Sight therefore hath place in the next World and apprehendeth Christ as hee is in himselfe then present without this Glasse of the Word and Sacraments 1. Iohn 3. 2. When he shall be manifested we shall see him as he is 1. Cor. 13. 12. Then after this life we shall see him face to face And both these are in nature and essence one for euen Faith is a kinde of seeing Christ Iohn 6. 69. and 1. Iohn 4 16. Euery one that seeth the Sonne and beleeueth in him shall haue euerlasting Life onely they differ in measure and quantitie In Faith this seeing of Christ the knowledge and apprehension of him is feeble and weake 1. Cor. 13. 12. Now we see in a Glasse In sight it is full and perfect as it is said there But after that which is perfect is come c. With Faith Hope is alwayes ioyned By Hope I So as Faith hath alwayes Hope that is an assured wayting for of that blessed Sight going with it meane the blessed expectation and waiting for of eternall Life But because Hope is commonly taken as of things doubtfull and vncertaine that to hope for saluation seemeth no more then to stand in suspence and questionable whether one shall be saued or no it is good wee vnderstand the verie nature of this Grace Hope therefore to speake in generall is an expectation and wayting for of some good thing not present but promised and to come h Rom. 8. 24 25 for hope which is seene is no hope for how can a man hope for that which hee seeth but if wee hope for that wee see not wee doe wait for it with patience saith the Apostle to the Romanes Therefore according to the nature of the promise so doth Hope take hold doubtingly where either there is no speciall and
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
as some n Luke 18. 30. Marke 10. 30. other where the Scripture taketh it the life that shall bee hereafter but the world here restored in and through Christ euen from the first promise made in Paradise and fully to be perfected when God shall bee all in all for the world corrupted by the sin of ADAM that whereof all men naturally are members goeth vnder the name of the old world o 2. Pet. 3. 15. this wherein righteousnesse dwelleth of the new To note more expresly the quality of this new world a heauenly World I call it heauenly as the Scripture doth in diuers places opposing it to that which is terrene and earthly This is not saith p Iam. 3. 15. IAMES the wisdome that commeth from aboue but earthly naturall deuilish And the Apostle to the Colossians q Coloss 3. 1 2 5. Seeke the things which are aboue where Christ is sitting at the right hand of God minde the things which are aboue not which are vpon the earth Mortifie therefore your members which are on the earth Fornication Vncleannesse c So to the Philip. r Phil. 3. 19 20. Whose end is destruction which mind earthly things But our conuersation or if you will Free-burgesship is in Heauen Wherefore the Citie whereof we are thus Free Burgesses is called Å¿ Reu. 3. 12. The Citie of God t Reu. 21. â— 22. 19. The holy Citie u Reu. 3. 12. 21. 2. New Ierusalem which commeth downe from God out of Heauen x Gal. 4. 26. Ierusalem aboue which as it is there said is the mother of vs all The World therefore thus formed and fashioned anew by the power of Christs Spirit is An euerlasting World the Citizens and Free Burgesses y Esay 44. 7. An euerlasting people Christ the Prince z Esay 9. 6. Father of eternitie and the Kingdome it selfe an euerlasting Kingdome that shall not haue any end So saith DANIEL a Dan. 2. 44. It shall destroy and consume all other Kingdomes but it selfe shall stand for euer b Dan. 7. 14. His dominion is a perpetuall Dominion that cannot passe and his Kingdome a Kingdome that cannot bee destroyed And the Prophet MICA c Micab 4. 7. to the same purpose IEHOVAH shall raigne ouer them in Mount Sion from this time forth for euermore This is it which the d Luke 1. 33. Angel telleth MARIE Hee shall raigne ouer the house of IACOB for euer and of his Kingdome there shall bee no end For where it e 1. Cor. 15. 24. is said that this Kingdome must haue an end and that he shall deliuer it vp to God his Father Wee must vnderstand that the Kingdome of Christ is two wayes to be considered one as he ruleth and raigneth in the hearts of the faithfull and is the head of his Church which cannot haue any end for he must continue the Head of his Church for euer Wherefore the word which is commonly translated End may perhaps in that place rather signifie Perfection this Kingdome of his being so farre from hauing an end with the end and dissolution of the world that contrariwise it shineth and sheweth it selfe most when all his enemies shall be subdued vnder his feet that he may raigne glorious in his Saints who being then wholly led and gouerned by his Spirit shall not so much bee subiect to him as knit and vnited with him But the Kingdome of Christ is also taken for that gouernement which for the Churches sake and to bring men to faith and obedience of the Truth hee hath ouer all the world beside brideling and subduing Satan Sinne and all the enemies of our saluation which then shall cease when hauing finished the whole worke of our full and perfect Redemption he shall crowne with immortalitie those that are his Our Sauiour Christ comparing the Kingdome of weakely here by Faith and therefore by meanes of the Word ordinarily which is called the Kingdome of Grace Heauen to f Math. 13. 31. a graine of Mustard-seed which beeing at the first the least of all seedes becommeth verie great and to g Math. 11. 33. Leauen which at the first is in some part of the dough but in time spreadeth it selfe ouer the whole lumpe teacheth vs the order and manner of Gods proceedings in the things that haue beene handled The beginnings weake and tender all perfection reserued till wee come to heauen Whereupon this part of Christs Kingdome is distinguished into the Kingdome of Grace h Esay 59. 21. and the Kingdome of Glorie The Kingdome of Grace which is and standeth by faith and therefore by the Word the subiect of faith ordinarily that in the Church of beleeuers the Word and the Spirit doe alwaies goe together the Church neuer destitute of the Spirit the Spirit neuer separated from the Word As the Prophet ioyneth them by an euerlasting Couenant Esay 59. i Esay 59 21. This is my Couenant with them saith IEHOVAH My Spirit which is in thee and my Word which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seed from this time forth for euermore So vaine a thing it is whilst we liue Anabaptists and such like fanaticall spirits in this World to dreame of a Spirit without the Word The Spirit of Christ therefore working by Faith the worke it selfe must needs bee of the nature of Faith weake and imperfect as that is But in the Kingdome of Glorie comming to see perfectly hereafter by Sight and therfore immediately by Christs Spirit that is called the Kingdome of Glorie Christ all things shall bee wrought by the present beholding of him the vision of his face and the immediate working of his Spirit There shall then be i Reu. 21. 22 23. no Temple but the Lord God Almightie and the Lambe are the Temple for when the Faith whereby now we walke must cease then the preaching of the Word and the administring of the Sacraments shall also cease The k 1. Cor. 13. 9 10 Apostle telling vs that whether prophecying and interpretation of the Scriptures or speaking of strange Tongues which God in those beginnings of the Gospell graced his Church withall for the winning of men to the obedience of the Faith or knowledge and instruction of other being the ordinarie way whereby we attayne here to knowledge they shall cease and be abolished for when in God himselfe we shall behold all things then to no purpose shall these helpes serue which now we vse either to teach or to be taught Wherefore here is all and all manner of perfection l 1. Iohn 3. 2. When he shall be manifested saith IOHN wee shall bee like him for we shall see him as he is This so great a worke to make the World anew the by the power of his Resurrection Scripture commonly
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou
naughtie one as they are termed Mat. 13. 38. For l Iohn 15. 19. and 17. 14. because wee are not of the World but GOD hath chosen vs out of the World therefore doth the World hate vs which is the perpetuall state of Gods Church from the beginning and was figured in m Ge. 25. 22 23 Rebecca a Type of the Church in whose wombe were two Nations deuided that stroue and fought together And our Sauiour doth fore-warne vs not to looke for better In n Iohn 16. 33. the World yee shall haue affliction Secondly Whatsoeuer is vnregenerate in the Children of God themselues whereby it many times falleth out that none are greater instruments vnto vs of offending God then they By the flesh I meane our naturall corruption and all the lusts and workes of it an enemie which we alwayes carrie about vs not onely in our bosome but in our very bowels So that heere is the battell between the flesh the Spirit wherof the o Gal. 5. 17. Apostle saith that the flesh lusteth against the Spirit and the Spirit against the flesh And these saith he are opposite one to another Rom. 22. 23. It is elegantly described I finde therefore this Law for mee when I would doe well that euill lyeth readie for me to slay and seize on mee as the Lord speaketh of sinne Genes 4. 6. For I am delighted in the Law of God as touching the inner man but I see another Law in my members warring against the Law of my mind leading me captiue to the law of sin that is in my members p 1. Pet. â— 11. PETER in like sort willeth vs to abstaine from fleshly lusts that war against the soule And heereof are the exhortations so common in the Scripture q Gal. 5. 16. Walke in the Spirit and fulfill not the lusts of the flesh Wee r Rom. 8. 12. are debtors not to the flesh to liue after the flesh but to the Spirit to be led by it Take Å¿ Rom. 13. 14. no care of the flesh to fulfill the lusts thereof Christ t 1. Pet. 4. 1. therefore hauing suffered for vs in the flesh Put you on also the same minde that he which suffereth in the flesh hath ceased from sinne Secondly In this conflict are to be considered the two Generals of these Battels The Captaine vnder whome wee fight IESVS the u Heb. 12. 2. Prince and perfiter of our Faith in x Gen. 3. 15. Genesis pointed out by the seed of the woman to note his Manhood in the y Reuel 12. 7. Reuelation by Michael equall with the mightie God to set forth his God-head you shall find him royally described Reuel 19. 11 12 13 14 15 16. The head and generall lifted vp against him is the Dragon the old Serpent Satan or the Deuill as wee heard before Thirdly The weapons of this Warfare both those which our Aduersaries the Flesh the World and the Deuill fight withall and those whereby wee doe resist them The weapon of sinne or of the flesh is Lust as it is said Rom. 7. 8. Sinne taking occasion by the Law wrought in me all manner of lust Gal. 5. 17. The flesh lusteth against the Spirit The weapons of the World are First Outward Afflictions and Persecutions Reproches Slanders c. to draw vs from Christ Iohn 16. 33. In the World ye shall haue afflictions Secondly Ease Credit Pleasure Profit Honour c. Thirdly Euill Examples Satans weapons are outward or inward Outward First The World for wicked men are the Hel-hounds of Satan the Champions and Souldiers which hee fights withall whose head and generall hee is and therefore called the z Iohn 14. 30. and 16. 11. prince of this World which name is giuen to all a Ephes 6. 12. vncleane spirits The b 2. Cor. 4. 4. god of this World And the afflictions of the World as they proceed from him are called The c 2. Co. 12. 7. buffetings of Satan Secondly The obiects of sinne to our eyes our eares and other sences which Satan setteth before vs to draw vs to a loue and in loue to a committing of it as hee did to our first Parents in Paradise and to our d Mat. 4. Sauiour Christ in the Wildernesse and as hee ceaseth not continually to doe to vs. Inward ones are First His kindling of the fire of our owne concupiscence blowing as it were the bellowes and gathering together matter for it to worke vpon Secondly Temptations or Illusions which he casteth into hearts as Venome or Poyson for to infect vs. Our weapons whereby wee doe resist them what they are the Apostle notably declareth 2. Cor. 10. 4. not carnall but mightie and valiant to the throwing downe of all the strong holds of sinne Where though he speake specially of the Ministers yet the like is to bee said in their degree and place of all other Christians Generally it is the Word of God as appeareth 2. Thess 2. 8. Whom God will consume with the breath of his mouth But more particularly they may be reduced vnto two heads Faith and the fruits of Sanctification that come from it for so e 1. Tim. 1. 18. Paul to Timothy vnder these two comprehendeth all willing him to fight that good Fight hauing faith and a good conscience And 1. Thess 5. 8. Put on the Brest-plate of Faith and Loue and for a Helmet the hope of Saluation And 1. Cor. 16. 13 14. Watch stand in the Faith Let all your things bee done in loue In the f Reuel 12. 11. Reuelation they are reckoned these three which come all vnder the other two Faith in the bloud of the Lambe as the Shield the Sword of the Word of God and confession of Christ vnto the death Of Faith the Apostle speaketh 1. Pe. 5. 9. Whom that is the Deuill resist stedfast in Faith And 1. Iohn 5. 4 5 This is the victorie that ouercommeth the World euen your Faith And this as our chiefe and principall weapon the Apostle biddeth vs aboue all to take vnto vs by it hauing Christ himselfe and his Spirit to bee ours And therefore being that g Ephes 6. 16. whereby we are able to quench the fiery darts of the Deuill The fruits of Sanctification are all the Christian Vertues and Qualities which the Word of God requireth The Apostle Ephes 6. reckoneth them vp in this order First Truth or a sound and sincere heart wrought by the Gospell which is the Word of Truth as a belt to gird vs in Secondly Righteousnes both Piety and Iustice in a Holines towards God Innocencie towards our Neighbours for a Brest-plate the habit and perfection wherof being Loue h 1. Tim. 1. 5. out of Faith vnfained The Apostle therfore 1. Thess 5. 8. calleth it The Brest-plate of Faith and Loue. Thirdly Preparation or readinesse of minde which is as it were the shooing of our feet to make them light and nimble
as Mat. 10. 42. Whosoeuer shall giue to one of these little ones a cup of cold water onely in the name of a Disciple shall not lose his reward Ephes 6. 8. What good soeuer euery man doth that he shall receiue of the Lord Heb. 6. 10. God is not vniust to forget your workes and the labour of loue which yee shewed towards his Name ministring to the Saints c. But the reward they haue is not for themselues or of their owne desert since there is nothing absolutely good and worthy of reward that commeth from vs and everlasting life with all the parts of it is the free gift of God in Iesus Christ Rom. 6. 23. but because they proceed from Faith that is by the promise of Grace not by the promise of the Law Good works therefore The Popish doctrine that we are iustified by the workes which Christ worketh in vs by his Spirit So ioyning workes together with Christ in the matter of Iustification and their doctrime of Merits reaching that the good works of such as are in the state of Grace doe ex condignâ— that is of a sufficient worthinesse and desert that is in them merit eternall life auaile no whit to the purchasing or meriting of our Saluation neither in the whole nor in part First Because the best of all our workes in this life is stayned with some pollution and therefore not able to stand before God whose exact Iustice cannot abide the least defect Secondly The Apostle saith expresly Rom. 3. 20. By the workes of the Law none can be iustified Where by the workes of the Law hee meaneth not workes done by our owne strength without Faith and the Grace of God as Papists absurdly teach for whatsoever is not of Faith is sinne Rom. 14. 23. And therefore a question too vnworthy for the Apostle to dispute whether or no works meerly sinfull without any manner of Goodnesse in them may iustifie in the sight of God neither can the Law bee done in any measure at all by our owne strength for the wisdome of the flesh or of the naturall and vnregenerate man destitute of Gods Spirit is enmitie vnto God and neither is nor can be subiect to the Law of God as the Apostle saith Rom. 8. 7. and thereof setteth himselfe in the former Chapter for an example that albeit in his minde or part regenerate hee serued the Law of God yet in his flesh or part not regenerate he serued the law of sinne Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be to exclude all workes from iustifying euen those that are done by regenerate men in some measure according to the rule and direction of the Law For which purpose hee doth in this Argument apply the doctrine to the best and most righteous Iewes that liued vnder the Law Rom. 3. 19. Whatsoeuer the Law saith it speaketh to those that are within the Law And Gal. 5. 4. 5. not onely to the Galatians that beleeued but to himselfe as one of that number who not by the works of the Law but by Faith waited for the hope or hoped-for reward of Righteousnesse Which he teacheth cleerly Phil. 3. 9. That I might be found in him Christ that is not hauing mine owne Righteousnesse that which is by the Law but that which is through the Faith of Christ the Righteousnesse which is of God through Faith This further appeareth by i Ier. 23. 6. Ieremie calling Christ IEHOVAH our Righteousnesse Therefore Saluation commeth not by our owne And when the k 1. Cor. 1. 30. Apostle saith that Christ is made vnto vs of God both Righteousnes Sanctification if the Popish doctrine of being iustified by the workes which Christ worketh in vs by his Spirit were true it should follow that Iustice and Sanctification which the Apostle distinguisheth should bee one But that to the l Rom. 1. 17. Romanes In the Gospell the Righteousnesse of God is reuealed from Faith to Faith as it is written The righteous by Faith shall liue is notable to this purpose First In that the Apostle calleth it The Righteousnesse of God which is by Faith for seeing Faith apprehendeth not the workes contayned in the Law but Christ alone it must needes follow that Christ whome Faith apprehendeth is our Iustice and not the workes of the Law wrought by the Spirit of Christ which is not the subiect of Faith And thereupon the Apostle teacheth Gal. 3. 12. The Law is not of Faith but the man that doth these things shall liue by them Secondly When hee saith that this Righteousnesse is reuealed from Faith to Faith he declareth that wee are iustified by Faith not onely at the time when wee first beleeue but that our whole and continuall Iustification is by Faith otherwise hee should not haue said From Faith to Faith but From Faith to Workes And if Christ were not our Righteousnesse himselfe but obtayned onely power for vs that wee might haue Righteousnesse in our selues then hee should not be our Sauiour but an instrument of our Saluation As for that which Iames saith that m Iam. 2. 21 25 ABRAHAM was iustified by workes and so of Rahab weighing the circumstances of the Text I suppose hee vnderstandeth by Workes a liuely and a working Faith for Iames opposeth not the Workes of the Law to a true Faith as Paul doth but Workes that is to say an effectuall liuely Faith that sheweth his life and vigor by the fruits to a dead and fruitlesse Faith which is no Faith but a shaddow and carcase of Faith So the semblance of difference betweene the two Apostles may bee conceiued to be not in the word Iustifying which with them both goeth for that â—â— is to be made righteous in the sight and iudgement of God but in the terme of Workes Paul taking them literally Iames by a Metonymie for Faith that bringeth them forth ascribing that to the effect which he intendeth proper to the cause from whence of necessitie and vnseparably it commeth And this to bee his meaning may be gathered by n Verse 17 20. many passages but especially Verse 23. where that which he had said o Verse 11. immediately before Was not ABRAHAM iustified by workes he explaineth to be as much as ABRAHAM beleeued God and it was imputed to him for Righteousnesse But albeit good workes doe not iustiâ—e is there therefore no need to doe good Workes O yes very great for many and those most waightie causes First God is hereby glorified as our Sauiour teacheth vs p Iohn 15. â— Herein is my Father glorified that yee bring forth much fruit q Mat. 5. 16. Let your Light so shine before men that they may see your good Workes and glorifie your Father which is in Heauen Secondly Wee gather from hence assurance that wee are the Children of God and they serue as Testimonies and Pledges both to our selues and others that wee belong to him for which cause