â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie
iustification of the person himselfe before God but of the faith of the person before men for if any worke iustifie before God of necessitie it must bee a perfect worke and proceede from a person perfectly iustified and sanctâ—fied as Abraham himselfe when he offered his sonne was not the true meaning of that place is this Abraham was iustified by workes that is he restified by his workes that he was by faith iustified in the sight of God Vse 2. We learne hence further where our righteousnesse is laid vp for vs Isai. 45.24 In the Lord I haue righteousnesse and strength the whole seede of Israel shall be iustified and glorie in the Lord. Of ouâ— selues we are desperate bankrupts and haue not one farthing to make straight withall which the Lord seeing he dealeth with vs as with those two debters who had nothing to pay he forgiueth vs all Behold then the Sonne of God set out thy propitiatorie Rom. 3.25 get the lintels of thy soule sprinkled with the blood of this immaculate lambe and thou shalt escape the stroake of the reuenging angel cast away thine owne ragges and if euer thou wouldst get the blessing wrap thy selfe in this garment of thy elder brother and when thy father shall sauour the smell of thy garments he shall blessâ— thee and say Behold thâ— smell of my sonne is 〈◊〉 the smell of a field which the Lord hath blessed feare not to be compleat in him this long white to be needeth no eeking neâ—deth no paâ—ching say with that holy Martyr and liue and die with it in thy mouth onely Christ onely Christ. Vse 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ as any matter or meanes demeriting the sauour of God we must beware of euer ioyning with the Popish religion who by their doctrine of merits and humane satisfactions abrogate the death of Christ and are abolished from him see Gal. 5.2.4.11 If we can any way iustifie our selues or satisfie for our selues the death of Christ was vaine It is therefore as safe ioyning with the Turkish religion as theirs If it be said the difference is not so great as you make it I answer that we differ not in circumstances but in such a fundamentall point as if the Apostle may be iudge one of vs must needes be fallen from Christ and haue no part in him what then will it availe to professe the articles of faith and to be the Church of God vnlâ—sse that can be a true Church which is abolished from Christ and fallen from grace Should be made heires according to the hope of life eternall In these words is laid downe the second ende of that newe condition into which beleeuers are brought In which for the meaning two parts must be considered 1. The right and priuiledge of beleeuers who beeing once iustified by faith are made heires of life eternall 2. their present tenure of this their inheritance by hope For the former The word heire in the first and proper signification betokeneth a lot and is vsed sometimes in the new Testament with allusion vnto the twelue tribes whose portions were deuided and distributed vnto them by lot as Eph. 1.11 whence that people was more peculiarly called the lines and heritage of the Lord as whom himselfe made partakers of all the good things of that land and by proportion those also who by faith laid or shall lay hold vpon his couenant for all those spirituall and eternall good things shadowed out thereby But commonly it signifieth those who after a mans death succeed him in his goods and possessions especially children whose right it is to inherit their fathers lands and possessions and thus must we become heires by becomming the sonnes and children of God Now whereas children are either naturall or adopted our title to this inheritance commeth in by the grace of adoption seeing Christ is the onely naturall sonne as we confesse in our Creed and the phrase of the text is obseruable which saith we are made heires but not so borne so as this inheritance belongeth properly vnto Christ the naturall sonne the heire and first borne of many brethren and consequently through him communicated vnto vs who are sonnes by adoption Ioh. 1.12 whosoeuer receiued him to them he gaue power that is right title prerogatiue to be the sonnes of God Now if we would distinctly knowe the manner and meanes of our title in a word this it is All the right of our sonneship is by Christ for the foundation of it is Gods loue embracing men in his beloued who beeing the naturall sonne of God must become our brother by taking our flesh that therein we beeing vnited vnto him might also after a sort be vnited vnto the Father and the blessed spirit the which vnion because it could neuer be knit so long as our sinnes were in sight necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father to remooue all the guilt and curse of our sinne and to giue vs beleeuing in him perfect righteousnesse that thus beeing iustified we might become heires no otherwise then if we had beene borne of God himself and that thus by Iesus Christ beeing set againe into the liberty of sonnes the inheritance might as certainely belong vnto vs as it doth to himselfe beeing the naturall Sonne Thus we see how we come to be heires now if we would knowe of what we are heires the text telleth vs of life eternall which what it is because it standeth in immediate fellowship and coniunction with God we are not able to conceiue for it neuer entred into the heart of man This we know of it that beeing the state of the elect with God hereafter that beleeuers haue a right vnto it yea and by faith haue entred into some part and degree of it alreadie hauing receiued as it were a turfe to assure them of the possession of the whole It is called life which is the most pretious thing a man can desire farre aboue goods and lands or any other comfort Satan said that skinne for skinne and all that euer a man hath will he giue for his euen naturall life And eternall Heb. 9.15 of the eternall inheritance 1. Pet. 1.4 an inheritance which is immortall vndefiled it hath indeede in regard of the godly a beginning but it hath no ende for it fadeth not away but is reserued in the heauens neuer was there such an inheritance vpon earth for as it falleth not by the death of our father as others doe so it faileth not vs by our owne death but wee are thereby rather put into more full state of it And because if it were an vncomfortable life the continuance of it were the greatest miserie of it therefore elsewhere the Scripture calleth it Paradise a place of all delight and pleasure yea where the Saints
against seducers for such there be and store of such seeing there is such store of the contempt of the light indeede if there were no hatred of the light there would be either no deceiuers of minds or no danger by them for they could not preuaile but seeing there is so litle loue of the light these must needs abound Hence is it that of late yeares such troupes of Iesuiticall seducers of minds haue entred vpon vs and haue beene bold notwithstanding seuere lawes some enacted some reuiued and quickened against them to skulke in ignorant places and how can it be but that such places as want sound teachers should be haunted with seducers Would God such publike persons whome it concerneth would enforce a most forceable law against them which is the placing of faithfull and furnished Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parish by parish who might fence them against such delusions And for priuate men let them be resolute for the present truth and contend for it seeing the most constant hardly hold out vnto the ende and seeing the Lord sendeth false Prophets to trie whether we loue him or no. If we hearken to deceiuers the Lord then manifesteth that hypocrisie which was in our hearts euen then when the greatest shewes were made by vs. Especially they of the circumcision Paul thus notably describeth the Iewes by a principall adiunct as elsewhere he putteth circumcision and vncircumcision for the nation of the Iewes and Gentiles the one of which was circumcised and the other not in which sence also Christ himself is called the Minister of circumcision that is not of the law which he put an end vnto and absolutely fulfilled but in that he was a Minister of the Iewes within whose borders he contained himselfe as he was not sent but to the lost sheepe of the house of Israel Now the Apostle not so much meaneth the people of the Iewish nation as the Iewish teachers the teachers of circumcision such as are mentioned Act. 15.5 with whom the Apostles were alwaies exceedingly troubled who as Gala. 6.12 compelled men to be circumcised not by any outward force or power but forced it vpon them in hope of merit as absolutely necessarie to saluation the omission of which they taught to be a dangerous and damnable sinne whereas indeed by the death of Christ circumcision was now nothing as vncircumcision was nothing neither any outward thing any thing auaileable to saluation but a new creature within The persons then whom the Apostle painteth were such teachers as would ioyne Christ and Moses circumcision with Baptisme and the faith of the Gospel with doctrine of the law to iustification And these he boldly noteth and nameth both because there was an apparant vice conuinced as also because it was such a one as beeing permitted would haue ouerturned the Gospell the faith and saluation of men Which we will first shew that it was so and 2. what we are hence to learne For the former the greatnes of the error will appeare if we consider the vse and ends of the institution of that legall Sacrament of circumcision The vse of it as of all other such ordinances yea of the law it selfe by which they were quickned in their times was to be shadowes of good things to come and therefore they all were to receiue their date and death when the bodies of things themselues appeared The which would more clearely appeare in this Sacrament if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament and as true in their ordinarie Sacraments almost all things in the law were performed with shedding of blood and without shedding of blood was no remission All which the Apostle there prooueth to be dated by the shedding of a more pretious blood then the blood of bulls and goates So as although before Christs death euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 yet seeing Christs blood once shed putteth an end to all ceremoniall shedding of blood it must follow that this Sacrament must cease because in Christs blood the circumcision of all was celebrated Againe consider the end of circumcision which was either 1. politike or 2. diuine In regard of both these it must needs be ceased The former was distinctiue to distinguish Gods people from all other nations who in reproch were called vncircumcised as Dauid in disdaine calleth Goliah an vncircumcised Philistin the Apostle calleth it a wall of partition parting the people within the covenant from those that were without it Which wall so long as it stood vp they might contract one with another especially in marriage and therefore the sonnes of Iacob would haue this barre remooued before they would match their daughters or sister to the Sichemites yea they might not entertaine any stranger seruant but he must first be circumcised whether he were borne in the house or bought with mony Obiect If it be said that other nations receiued circumcision besides the Iewes as the Ismaelites Ammonites Moabites Egyptians as histories truely affirme I answer it was easie for the people bordering vpon Palestina to take it vp from the Israelites as the Moabites and Ammonites and for the Egyptians they doubtles learned it from them when they soiourned with them 400. yeares But yet ceased it not to be a distinction betweene them For 1. these receiued it not by the commandement of God but of their owne heads by Satans mallice seeking to ouerturne Gods ordinance 2. Not as a signe of the couenant for God made none with them 3. Not as a profession of faith and obedience to the true God for they claue still to their idolls in all which respects Gods people duly obserued it from whom at first they tooke it vp by foolish imitation and afterward continued it as a rite and tradition from their fathers Now who seeth not that when the Apostle writ this Epistle all such distinctions of men were ceased and that Christ broke downe this partition wall in whom now neither Iew nor Gentile bond nor free male nor female but all are one The second vse of circumcision is diuine and that is threefold 1. To remember Gods covenant made to Abraham and his seed it beeing a seale of it on Gods part and a signe of it vnto man and therefore called by the name of the couenant it selfe Now in this vse it must needs be ceased for if the covenant it selfe be ceased the signe of it is void and frustrate But consider what branch clause of it you will this truth will appeare if that concerning the multiplication of his seede as the starres which was a temporall blessing let the Iewes come now and say as in Christs time we are the seede of Abraham and Abraham is our Father answer may be shaped them that whosoeuer doe the workes of Abraham are Abrahams seede or if that principall clause
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
expresse no such thing in their life and conuersation they haue only drawn a faire gloue ouer a foule hand For looke a little nearer them and consider their persons so polluted they are as that they are abhominable such as are worthy that both God and good men should turne away from as from things noysome to their sences for so is the nature of the word vsed also Luk. 16.15 And looke yet further into their liues in stead of sanctimonie you shall meet with rebellion in stead of subiection vnto God you shall discouer disobedience and whereas if they were the sonnes of Abraham as they professe they would doe the workes of Abraham They are reprobate to euery good worke which word is sometimes taken passiuely as 1. Cor. 9.27 I beate downe my bodie least I should be reprobate Heb. 6.8 The ground that beareth thornes and briars is reprobate and neere vnto a curse and so indeed are these refuse and reiected fellowes as souldiers cassierd or as base persons and banquerupts are passed by and not called into office so these are reiected of God and good men Yet it better fitteth the place to accept the phrase actiuely and then the sence is this that they are so farre from the practise of pietie that as men of corrupt minds are said to be reprobate concerning the faith so those corrupt minded men are reprobate concerning good workes and actions which are the fruits of faith that is so giuen vp to sinne and with the Gentiles Rom. 1. to a reprobate minde that they seeme to haue lost all difference and distinction of good and euill and can turne their hand to nothing which is not euill Which disposition of theirs seemeth to be well expounded Ier. 4.22 They are wise to doe euill but to doe well they haue no knowledge In the verse three points are to be marked and handled 1. That there will alwaies be Hypocrites in the Church 1. The Characters or notes of them which in the verse are fowre 3. Their miserable estate and condition in the word abhominable vnto which we will adde the vse For the first That there euer will be in the Church together with sound members many hypocrites appeareth With Abel will be a Cain of two men borne in the world one is an hypocrite with Isaac an Ismael if Abraham himselfe beget two sonnes one is an hypocrite with Iacob an Esau making shew of purchasing the blessing as well as he with the wheat the tares must grow to the haruest the branne abideth with the meale till the boulting the same net couereth good and bad fishes and much filth is drawne along with the fish Iudas lurketh in Christs owne family The purest primitiue Churches planted by the Apostles could not long continue a pure virgin as all the Apostles foresaw and forewarned neither can it be but in the peace of the Church as in a sweet and rainie season many weeds come vp and make a great shew among the good hearbs so many thrust themselues into the profession bringing with them the cares and loue of the world whom the first sonne of persecution causeth to wither and appeare to be themselues And although the Lord could easily at once purge his floore of them yet in great wisedome he suffereth them 1. in regard of his own glorie that his holinesse might appeare in the daily discouering of them and purging his Church for he cannot abide that hypocrites should long goe in the tale and account of his children but one time or other one way or other will be sanctified in all them that come neere him at which time his glorie also shineth out vnto others in their iust iudgement 2. In regard of the wicked that they should the more stumble at the truth by reason of some hypocrites among professors 3. In regard of the godly that they should partly be exercised by this meanes partly driuen to examine what truth is in them 4. In respect of the truth it selfe which getteth some testimony hence as Christ on the crosse by the very title of his enemies affirming that he was the King of the Iewes Vse 1. Let euerie man trie himselfe and the soundnes of his heart he is not a Iewe that is one without and therefore euerie man had neede lay a good ground of his faith and religion he beginneth wel that beginneth in the truth The outward profession may ioyne thee to the Church indeede which verie thing deceiueth many who conceiue that because we haue changed the mattins into preaching and the masse into the Lords table therefore they cannot but be of the Church but the time will come which shall separate those whom now the bare profession ioyneth when two shall be in a house two in the field yea two in a bed whereof the one shall be taken and the other refused one taken like Ruth going on to Iudah another like Orpah going backe to Moab when the fan shall separate wheate from chaffâ— the one to the garner the other to the burning when the sheepheard shall diuide the sheepe from the goats which now grase together liue together feede together are folded together the one to the right hand the other to his left Let not thy profession deceiue thee for many hypocrites are in the bosome of the Church 2. Let no man be offended if in trialls many by falling away be discouered to be hypocrites who haue long made a shewe of godlinesse for in this great house there must be vessells of dishonour as well as of honour Let no man entertaine any dislike either of the doctrine or the Church because some men turne from it for beeing the doctrine of the Prophets and Apostles if Apostles themselues yea or angels should come and teach a contrarie or a diuerse doctrine from it we must deeme them accursed for God is faithfull and no vnfaithfulnesse of man can make him otherwise And for the Church that is the fame euen a number of beleeuers sanctified and sealed to eternall life of which number they neuer were They went out from vs but they were not of vs for had they beene of vs they would haue continued with vs 1. Ioh. 2.19 For what bonds haue they broken but some outward and visible bonds such as are externall profession of doctrine externall conformitie vnto it outward worship communion in the administration of the Sacraments whereby they were tyed onely to the members of the Church all which are easily broken and dissolued but not any internall or invisible bond such as is the bond of eternall election or the bond of the spirit of Christ whereby they should haue bin first knit vnto the head which is of absolute necessitie to be truely vnited to the Church for these knots once tyed could neuer be dissolued Neither let any child of God hence too much torment himselfe with feare least he should not perseuere in the grace receiued but if any
of receiuing grace must needs goe before the action of receiuing it Answ. But this will as it is the beginning of conuersion in the very first moment and motion of it is from grace and none can will and desire grace truly but by grace This conclusion directly bendeth it selfe against that which is the maine of the Controuersie betweene vs and the Church of Rome about this point of free-will which not to bring downe so farre as from their master Lumbard who was Bishop of Paris about 400. yeares since and the schoolemen after him Thomas Scotus Bonaventure Byel c. we will gather out of the present doctrine of the Church of Rome as it is auouched in the councell of Trent the Romish Catechisme and Bellarmine himselfe from whence I take out the maine difference betweene vs into these two positions The former that a man hath free-will left in his nature in things pertaining to saluation although not without all grace The cursed Conventicle curseth those that dare affirme free-will since the fall to be lost or extinct and that they meane in spirituall things the other Canons following shew Bellarmine affirmeth that men vnregenerate onely by the strength of nature without the speciall aid of God can so performe a morall good that they sinne not in it if they be without the molestation of some more grieuous temptation The latter conclusion of the Romish Church is that in the first moment of conuersion the will of man concurreth and cooperateth with the grace of God by a certaine kind of naturall power not wrought but helped by the holy Ghost The counsell curseth those that denie that free-will cooperateth with God and that it disposeth not it selfe to obtaine the grace of iustification or is meerely passiue Bellarmine in the tenth cap. of the former booke affirmeth that where the Scriptures call vs coworkers with God so often is the facultie of our freewill affirmed in such works and that not as it is wrought by the grace of God but as it is in it selfe and in it own nature Such testimonies out of their writers were infinite but these as cleare inough shall suffice We teach the cleane contrarie vpon good grounds of which I will giue a tast briefly 1. If we be wholly flesh which is flat contrarie to the spirit then can there be no preparation to iustification before regeneration That which is contrarie maketh no preparation to the contrarie the flesh cannot make way but necessarily resisteth the spirit neither can any contrarie bring forth the effect of the contrarie no more then darknesse can either prepare to light or produce the effects of light 2. If before conuersion we be dead in trespasses and sinnes then can we rot away and consume in them but to know or performe the things of spirituall life we no more can then a man naturally dead can prepare himselfe vnto or performe the actions of naturall life But howsoeuer the Papists mince the matter and say we are like the Samaritane left halfe dead and wounded the Scripture saith plaine inough that we are dead in trespasses and like Lazarus dead and rotting in the graue to which purpose we might amplifie those many phrases of our quickning of our raysing of our new birth and of our new creation I hope they will blush to say that a thing not created can dispose it selfe to the creation of it selfe 3. In how many places are these things laid out of the power of man as where it is said â—e imagineth onely euill continually that is naturally Who can bring a cleane thing out of filthinesse can a blackmoore change his skinne or a leopard his spottes can euill trees bring forth good fruits how can ye speake well beeing euill I knowe saith Ieremie it is not in man to dispose his way and we are not able to thinke any thing of our selues and much lesse are we able to thinke any thing well and yet steppeth out a Popish spirit and saith yes by Saint Pauls leaue we can both thinke well and will well and dispose well and doe well without the speciall aide of God let them beleeue him that preferre Romish traditions before Apostolicall writings 4. How often is our whole conuersion for the beginning and proceeding the first middle and last of it attributed wholly to the grace of God None commeth to the Sonne vnlesse the Father drawe him drawe me and we will runne after thee without mee yee can doe nothing It is he that worketh both to will and to doe If the Sonne set you free ye are free indeede conuert vs Lord and we shall be conuerted we are his workemanshippe created to good works I will giue an heart of flesh But I may not be infinite in testimonies 5. We haue heard that the whole vnderstanding is corrupted and therefore much more the will which is nothing but a facultie of willing or â—illing that which is first vnderstood and iudged of in the minde yea indeede if either be worse then other it is the will hence is that speach the good that I see and approoue I doe not by the benefit of vnderstanding men often see their dutie but by rebellion of will performe it not although it want not direction sufficient Thus the obstinacie of the will of the Gentiles oppugned and darkened the light of the mind in them of whome Paul speaketh that they knewe God but glorified him not as God The maine obiections are briefly answered alreadie and we will spend no more time in them but come to the second point or degree of this corruption The second degree of corruption of will is that it serueth lusts and diuerse pleasures Sinnes are called lusts because they be indeede so many inordinate desires against the commandement And pleasures because of the imagination of them that commit sinne beeing carried away with the present pleasure and sweetnesse of them And diuerse pleasures 1. because they are many in themselues and though euerie man yeeld not seruice to euery one yet some serue this and some that and euery wicked man some Samson will be a slaue to his Dalilah in the lust of the flesh and vncleannesse Nabal to his wealth in the lust of the eye Herod to his vaine glorie in the lust of pride of life 2. because they diuersly carrie men euen as a man in the sea is carried backeward and forward and hurryed with diuerse waues for there is no stabilitie nor â—etlednes but in the feare of God the wicked are like the raging sea and there is no peace to them saith the Lord but as slaues hauing serued one lust they must presently be at the call and command of another and if it command they must obey although it call to the cleane contrarie course Vse 1. These two degrees lead vs further into our miserie then before when we see the will yet more rebellious then the minde was blind and yet more then
shoot forth buds and blossomes at all seasons both in 1. the affections 2. speeches 3. the actions of men First in affection when as men greiue at the good and greatnesse of an other and cannot looke vpon the prosperitie of a man whom they wish not so well vnto but with an euill eie and the more they looke vpon it the sorer still groweth their eie accounting themselues after a sort wronged by him if they cannot attaine to his estate If the virgins shall sing to Dauid his ten thousand and to Saul but his thousand Saul will be so incensed as he will carrie an euill eie to Dauid euer after Againe others in their hearts wish and desire the fall the harme and losse of some whom in some sinister respect they cannot brooke If the name of such a one be blotted or his estate weakened this fall of such a one is matter inough of their reioycing he is perhaps of the same trade or hath iniured him or standeth in his light one way or other but â—owsoeuer it is here is a brand of a bad and vngodly heart to reioyce in euill Be not glad saith Salomon when thine enemie falleth nor let thine heart reioyce when he stumbleth which is a needefull lesson in these times wherein charitie is growne so cold Secondly in mens speaches how doth Satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches what is more common speach then detraction and impayring from the iust praise of men no companie freeth it selfe but a man may obserue some mens names nibled at and gnabled vpon that euery mans mouth is become a verie moath vnto the good name of his neighbour And others a little prouoked speake nothing but swords as though they would with euerie word kill their brother and hence are such distempers as men in companies breake into if their patience be neuer so little assayled it is ground enough of disgorging without all respect of person or place truth or falshood whatsoeuer malice it selfe can mischieuously deuise here is a picture of a pure naturall man or if a Christian of one that hath too farre forgot himselfe 3. In the actions of life what a cloud of friuolous suites and yet firie inough witnesse the malice and enuie of mens hearts if a mans beast look but ouer an other mans hedge and so make but offer of a trespasse or any other such triuiall colour is sufficient to fire the gunpowder within and to carrie the controuersie with such violence as one must yeeld or both be blowne vp But the most fearefull and wretched worke of this inbred corruption is most apparant in the pursuit of good men because they are good for who be he neuer so good can stand before enuie which feedeth euen vpon vertue and goodnesse it selfe this was the deuills sinne tormenting himselfe because our first parents retained with their innocencie their place in paradise when himselfe by his sinne was throwne downe from his habitation A vile fruit of this sinne appeared not long after in Caine who cast downe his countenance vpon his brother and slewe him because his workes were good and acceptable and his owne euill then begun the persecution of the Church and hath continued till this day How this envie and malice of vnconuerted hearts wrought against Christ himselfe the historie maketh plaine The Pharisies were euer carping at his gracious words and glorious workes and at the last deliuered him for enuie to be crucified And how it is not idle at this day against his members experience prooueth Is it not the common sinne of this day to style all the profession of religion vnder the title of hypocrisie or precisenes or brand it with the affectation of a Saintish puritie How furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of God But alas what hath the righteous done for what good work do men lay such load on them why was Ioseph hated of all his brethren and sold and bought among them what had he done surely his carriage was so wise so dutifull and respectiue that his father could not but loue him aboue the rest and his life was a reall reprehension of all the rest so is it the verie light which is hated because it checketh the darkenes of the world which loueth her owne But how do these men iniurie them selues most of all what manner of men may we repute them who the better any man is the lesse they can abide him A good man the more of Gods image he espieth in an other the more as he is bound doth he loue and honour him Againe whereas euerie man should imitate the best examples and so walke more cheerefully to heauen together the malice of these towards them will not suffer them either to do good vnto them or take any good from them Which worke of malice is so bold as wee may reade it in mens foreheads and heare it from their mouths that they will take no good neither by the doctrine nor by the life of that minister whose light reprooueth their darkenesse But Ahab while he acknowledgeth Micha a Prophet of God will hate him notwithstanding and therefore will receiue no direction from him euen so we want not such as hearing the preacher rebuke and apply the word against their particular sinnes no sooner commeth the finger to the bile or the quicke touched but the carnall heart beginneth to boyle and saith this man meaneth me he hath some spite at me he hath heard something of me he spendeth some of his anger against me I will heare him no more whereas indeed it is the light of the word alone which ransaketh their consciences and it is no other but the natural malice of the heart against the truth and bringers of it which hindereth the entrance of the word for the time present and to come By this meanes thorough Gods iust iudgement a number lay the blocke in their owne way whereupon they break the necke of their soules and it is to be doubted that many of our meeke hearers would entertain vs our word as curteously as Herod did Iohn so long as we meddle not with their Herodias their damsell sinne but if Iohn shall meddle with that there is no way but one he must kisse the prison and buy his boldnes dearer then so Secondly this must teach vs that professe our selues to be the Lords to abhorre all the sinnes of this suite and to banish such filthy fruits of the flesh which God giueth them vp vnto who are of a reprobate mind and haue nothing to do with such wicked inmates which are euer plotting to set the whole tenement on fire and which bring rottennes into the owne bones bowels as well said a godly man of Cain he had halfe killed and consumed himselfe with malice before he killed his brother And not to
of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation as which is founded in the election of God by grace and is therefore more firme then the frame of heauen and earth whereas were it founded in our selues or put in our owne hands to keepe we could haue no assurance of it no though we were renewed to our first innocencie as appeareth in Adam but seeing our life and salvation is hid with God none shall take it or vs euer out of his hands Obiect But if it be laid so farre out of our reach that we neither haue it in our hand nor any hand in it but it is all in the mercie of God how can we haue any euidence or assurance of it in our selues vnlesse we should climbe vp into heauen Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs nor such a mercie as saueth vs without our selues but such a mercie as 1. calleth vs by the Gospel 2. Tim. 1.9 who saued vs and called vs with an holy calling 2. mooueth vs to answer that call seeing the sheepe of Christ heare his voice and followe him 3. giueth and encreaseth the grace of sanctification and prouoketh to newnesse of life so as thou shalt not neede to go aboue the clouds to get assurance of this mercie but the word is neere thee looke how thou carriest thy selfe vnto it how thou hearest the voice of Christ how thou followest it how thou proceedest on to the fruits of a new life such as are the hatred of sinne and an endeauour to please God in all things here are the seales of thine assurance 5. Here is also another ground of moderation and meekenesse toward such as are not yet called because the change is of meere mercy the difference betweene vs is not naturall nor deserued we were in time past no better then they they may in time to come participate of free grace as well as we doe By the washing of the newe birth We are now come to the instrumentall causes or meanes whereby we are set into this newe condition And these be two First outward wherby we are brought into the visible Church and that is the washing of the newe birth or baptisme Secondly inward whereby we are truely set into the bodie of Christ and that is the renewing of the holy Ghost who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne as after we are to make manifest For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration as also why God is said to saue vs by it we must conceiue that in euerie Sacrament there be three essentiall parts the absence of any of which destroy the whole 1. the signe 2. the thing signified 3. the analogie betweene them which is the vnion of them both the first is some outward and sensible thing the second inward and spirituall the third mixt of them both As in baptisme the signe is water the thing signified the blood of Christ the analogie or vnion standeth in this resemblance that as the former outwardly washeth the filthinesse of the bodie so the latter inwardly purgeth the soule from all sinne By reason of which relation and neere affection betweene the signe and the thing signified it is vsuall in the Scriptures by an improper but Sacramentall speach 1. to call the signe by the name of the thing signified and contrarily And thus baptisme is called the washing of the newe birth because it is a signe seale and instrument of it Secondly to ascribe that to the signe which is proper to the thing signified and so baptisme is here said to saue as also 1. Pet. 3.21 which is indeede the proprietie of the blood of Christ 1. Ioh. 1.7 but by the neere affinitie of these two in the Sacrament it is said so to doe to note vnto vs 1. not to conceiue of the Sacramentall elements as bare and naked signes so to growe into the contempt of them 2. as vve may not conceiue them idle signes so neither idoll signes by insisting in them as though they vvere the vvhole Sacrament for they are but outvvard vvhereas the principall matter of a Sacrament is spirituall and invvard 3. that then we trueliest conceiue of a Sacrament when by looking at the one of these we see both neither making the signe a vaine symbole nor yet ascribing any thing to it transcending the nature of it such as are the peculiars and prerogatiues of God but in the signe and action which is outward be led to those which are spiritual and inward Doctr. God in baptisme not onely offereth and signifieth but truely exhibiteth grace whereby our sinnes are washed and we renewed by the holy Ghost for therefore is it called the washing of the new birth both because it sealeth vp the washing away of sinnes by the blood of Christ Act. 2.38 Be baptised for the remission of sinnes as also in that it betokeneth and is a meane of an other washing by the spirit of Christ and this is the sanctification of a sinner imperfect in this life but which shall be perfected in the life to come But the doctrine will remaine obscure if we shall not open two points before we come to make vse of it 1. how 2. to whom baptisme is the lauer of regeneration For the former therefore 1. how it is not 2. how it is First this effect is not ascribed to the worke wrought as the Popish doctrine teacheth 2. Neither by any extraordinarie eleuation of the action whereby it is made able to conferre the benefit of renouation for this were both to make euery baptisme a kinde of miracle as also to encroach vpon the clause following wherein the worke of renewing is ascribed to the holy Ghost 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience as to wash the filth of the bodie they wrong conceiue it that shut vp any such power in it as is in a physicall instrument as thogh it as properly washed as an hearb healeth if applyed 4. Neither because grace is tied by any promise or meanes vnto the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispense it with the action For 1. grace is not tied to the word therefore not to the Sacrament 2. They were separate in the first and greatest minister of baptisme Iohn himselfe who confessed that he indeede baptized with water but it belonged to him that came after him to giue the grace 3. If these opinions were true or any of them then should euerie baptized partie be truely regenerate the contrarie whereof appeareth in Simon Magus in many manifest wicked ones and close hypocrites in all ages 4. The falshood
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
enioy fulnes of pleasures at Gods right hand alluding to that Paradise planted by Gods own hand to make it a delight for the innocent estate of man And Abrahams bosome wherein the Saints receiue refreshing which is a borrowed speach taken from fathers whom as they carrying and cherishing their little ones in their bosome euen so the elect freed from the miseries of the world are cherished as in the bosome of the father of all the faithfull And the ioy of the Lord into which the faithfull seruant shall enter And for the glorie of this estate Paul can scarce tell how to expresse it but calleth it the riches of the glorie of the inheritance it is called a kingdome of the Father prepared for his children and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole and all of them partakers of the same incorruptible crowne of glorie as here they be 1. Pet. 5.4 Secondly the present tenure of this inheritance is by hope for our inheritance is not so much set before our bodily eyes as the eyes of our faith which is not of things present but of things to come And yet although it be an estate to come the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein such as are faith hope and patience Now hope signifieth two things 1. the thing hoped for Rom. 8.24 hope which is seene is not hope Eph. 1.18 What is the hope of the calling 2. For the gift whereby we hope and expect good things promised and this must of necessitie here be meant because life eternall of which we haue spoken is the thing hoped for This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised the which shall cease when they come once to see that which they now hope for seeing hereafter can be no hope not in heauen for the godly shall enioye all blessednesse their hearts can wish not in hell for the damned can neuer hope for any good Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne is to haue the priuiledges of Gods children and to become heyres of eternall glorie This honour haue all his Saints whō he rayseth from the dust and dunghill to set them among Princes and the reason is because he hath giuen them his Sonne in with merits for their righteousnesse he hath giuen them the gift of faith which is the very portall of heauen and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage The doctrine beeing the verie words of the Apostle here and in so many places we will rather labour in the excellent vse then in the further proofe of it Vse 1. That which the Apostle specially aymeth at is that heauen is not merited but a free gift here it is called eternall life which is the gift of God Rom. 6.23 It is called here an inheritance in that the elect are called heyres it is against the nature of an inheritance to come any way but by free gift legacies we know are most free without desert without procurement and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance it is said here further that we are made heyres that is adopted not borne to the inheritance and therefore it is so much the more free And lastly it is here called an eternall inheritance which if it so be how can it be merited beeing so far disproportionable to any thing we can doe What place in the Scripture can more effectually exclude the merit of life and yet what part of Apostolicall writing is it not most consonant vnto The Apostle Peter speaking of this inheritance calleth it the grace of life 1. Pet. 3.7 The Apostle Paul through the whole Epistle to the Galatians opposeth these two to be heyres by the law and heyres by promise and faith whosoeuer are Christs are Abrahams children and heyres by promise that is we who are Gentiles must receiue the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heyre by promise and not by merit and so must we Obiect But we are Gentiles how can we become Abrahams sonnes Answ. Christ was Abrahams sonne and we beeing in Christ are one with him and so in him become Abrahams sonnes and therefore must inherit by promise as he did The like we read Rom. 4.4 Those that will be heyres by the law make the promise of none effect as the Papists doe by their two iustifications the former of mercie by grace the latter by the merit of workes Obiect But life eternall is a reward great is your reward in heauen Behold I come shortly and my reward is with mee Moses looked for the recompense of reward Answ. Not to stand vpon that why it is so called namely by resemblance beeing giuen in the end of the life and labour as the reward in the end of the worke It may truly be called a reward but 1. a free one in regard of vs due no other way vnto vs then by vertue of Gods promise for God is no debter further then he promiseth 2. Neuer due to any worke for the merit of it but vnto the worker for the merit of Christ in whom he is and through whome the imperfection of his obedience beeing couered his person first and then his work findeth acceptance 2. It teacheth vs if we would haue right to life eternall to become the sonnes of God and consequently heyres seeke to be resolued that thou hast a childs part in heauen Quest. How shall I come to know this Answ. A man may know himselfe an heyre of grace by two things 1. by the presence of faith for this intitleth into the Couenant Heb. 11.7 Noah by faith was made heyre of the righteousnesse which is by faith Faith in the sonne of God is it which maketh thee the Kings sonne and free borne this is the meanes of thy freedome here commeth in thy title if thou reliest only vpon the mercie of God in Christ for thy saluation which proper worke of faith casteth out the bondwoman with all her sonnes who shall not be heyres with the sonnes of the freewoman for whosoeuer will be iustified in whole or in part by the workes of the law as Turkes Iewes and that Romish Agar with all her obstinate children are by this one doctrine if there were no moe in the Scripture disinherited 2. By the presence of sanctification of heart and sanctimonie of life for as only iustified persons are intitled and written heyres of heauen so only
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous