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
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
in him that runneth but in God that sheweth mercie and cap. 11.35 who gaue vnto him first that he should recompence Hence 1. vve conclude that if God should choose to saluation for any thing in man it could not be but man should be the first in his owne election and God should come after him yea it would ouerturne all the order of God in his most wise proceeding and would place his second grace before the first for whereas the first grace namely the election of such as the Father is to giue vnto the Son by him to be saued in all good order should precede the second whereby such as are elected before all time are in time giuen to the Sonne called iustified graced glorified and so saued The Popish doctrine of Gods foresight of faith or workes placeth this latter in Gods counsell before the former Secondly election is of grace Rom. 11.5 There is an election of grace but if it were of foreseene workes it were at least partly of desert and then should it follow 1. that it could not be of grace any way because not of grace euery way ver 6. 2. that all our owne reioycing should not be excluded Rom. 3.27 3. that if the Apostle should aske againe who separated vs our answer might be we partly separated our selues Thirdly our Apostle Eph. 1.4.5 affordeth vs three grounds more 1. from the time of our election which is before the fouÌ„dation of the world before we had done either good or euill or were in the world to doe it 2. In that he maketh our workes effects of election and therefore cannot be causes of it he hath chosen vs in him not because he foresaw that wee would be holy but that we might be holy and vnblameable as in cap. 2.10 we are his workemanship created to good workes and because it might be said that yet God might foresee who would receiue grace and who not and consequently who would vse the same aright in ordering their liues The third conclusion in the 5. verse affirmeth that God respected nothing out of himselfe or in vs past or to come but according to the good pleasure which he purposed in himselfe as Beza readeth it he choosed vs to partake of his grace Fourthly I would aske a Papist whether if the Lord did foresee any thing to bring vs to saluation by whether that was not the couenant of grace rather then the couenant of workes by the which neuer was or could any man be saued 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes whether himselfe should not be the bestower of that grace and worke so as still not the worke if there were any but his grace shall be the first moouer 3. Whether God should be mooued if by workes by those before conuersion or after if they say by those after conuersion euen these saith the Prophet are as a stained clout If by those afore which their doctrine seemeth to tend to affirming that our vnregenerate wills haue a power to consent and coworke with Gods will and to prepare themselues to iustification then our text controlleth them which saith there was no such works at all which could mooue the Lord to take any pleasure in vs. Nay we were sinners saith Paul when God chose vs and such sinners as are described in the former verse blinded in mind rebellious in will and disordered in our whole conuersation Which shal serue for the ouerthrowe of all workes either preparatorie or foreseene or which any other way may obscure the free grace of God in our election and saluation Vse 1. To be sober minded and wise to sobrietie in the matters of Gods counsell inquiring into no reason further then his will which is euer iust although the thing may seeme strange and dazle our weak eyes the which one point would cut off many controversies and needles questions of sundrie diuines who in their platformes of election and reprobation will allowe the Lord no further libertie then themselues can deuise reason of for one the foresight of some good for the other of some euill which cannot but bring in an vniuersall reprobation because all are the sonnes of wrath by nature and God seeth them not out of this condition in themselues besides that the Lord shall be tied to conditions whereas he will haue mercie where he wil and whom he will he will harden 2. This doctrine is a ground of true humilitie for when all saluation from first to last is acknowledged to be of grace altogether out of our selues it shutteth all presumptuous mouthes who would gladly be sacrificing to their owne nets And this seemeth to be the Lords end in stablishing his free couenant that his people might remember and be ashamed and neuer open their mouth any more How carefull is he to take all such arrogant speaches out of their mouthes Deut. 7.7 and 9.5 Say not because of mine owne righteousnesse hath the Lord giuen vs this land and much lesse the heauenly Canaan and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others And the whole Scripture sheweth how he hath set his affection on such as were still the most vnlikely and in all outward respects least commendable the youngest for most part when the first bâ—rne seemed to carrie away all the priuiledge Abel before Caine Iacob before Esau Ephraim before Manasseh Ioseph and Dauid before the rest of their elder brethren his manner was alwaies and is to hide that from the wise which he would reueale to babes by foolish things to confound the wise and by weake things the mightie and why 1. in regard of himselfe because his good pleasure was such no other reason but his owne will mooued him 2. in regard of vs that no flesh should reioyce before him 3. Hence we haue also a ground of thankefulnesse when we heare of such a free choise and that the Lord enquired not what we were or what we were worthy of but loued vs before we were or the world was when nothing could be conceiued either preuenting or meeting this goodnes of God And indeede neuer can we come to see the bottomelesse sea of this grace vnlesse we behold it in this glâ—sse which our Apostle setteth before our eyes of our free election and saluation meerely by grace the which once if we come to behold how can we but magnifie his grace confesse his name feare to offend him tender all obedience vnto him yea in way of loue and thankefulnesse giue vp our selues to liue and die in his seruice who hath so freely so highly advanced vs vndeserued loues are great binders It is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes I can neuer make such a man amends for such or such fauours and yet this boundlesse loue
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
deserued or good things which we would abuse or els positiue and these either generall and more common as giuen to elect and reprobate such as the gift of tongues learning prophecie miracles c. or more speciall whereby onely they that are to be saued are distinguished As namely that first and eternall grace of election and that second grace whereby such as are elected and giuen to the Sonne are in due time by effectuall vocation iustification and sanctification lead vnto glorie and saluation All these are of his grace whome Peter calleth the God of all grace But there is yet another grace of God which is no gift infused into vs but resideth in God himselfe which is his free fauour and grace by which he loueth and accepteth his elect in Christ his beloued and this is the first and cause of all other subsequent graces Which is both to be distinguished from the former because the Scripture doth alwaies distinguish them in the doctrine of iustification Rom. 11.6 If of grace then not of workes and more plainly chap. 5.15 much more the grace of God and the gift by grace hath abounded to many As also must be applied to this text not only 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God but 2. because the Apostle by mentioning of grace againe secludeth all that prevision of works formerly mentioned which might be motiues vnto God for the bestowing of his grace that all causes and occasions of the free grace of God out of God might be excluded and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it For how doth the Papists wind themselues when they meete with this and such like places that with them they may hold their blasphemous doctrine of iustification by workes and humane satisfactions you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle that we are iustified freely by his grace as though they were of his minde and of ours and as if no difference were betweene vs in this maine matter which I dare say if we were agreed in we should not long dissent in any matter of great moment but they speake in their owne sence and retaine a tricke of their mentall reservation which both destroyeth the text and ouerthroweth the foundation of religion For 1. by Iustification they meane not that compleat righteousnesse of Iesus Christ which the Lord imputing vnto vs accepteth vs in but a kind of righteousnesse which God putteth into vs to make vs iust which is nothing else but a physicall change of the heart from euill to good or a motion from iniustice to righteousnesse at the first imperfectly begunne and needeth a second iustification to eke it out 2. By Grace they meane nothing lesse then this fauour of God in Christ accepting his elect but certaine gifts of grace bestowed of fauour or habituall graces of faith hope and charitie which are daily perfected by the daily exercise of them And what is this els then to say that we are iustified that is made iust before God by the inherent righteousnes which he bestoweth vpon vs the which righteousnes not of Christ but of our owne infused into vs not imputed vnto vs doth formally iustifie the sinner in the sight of God But this evasion 1. offereth great violence to the text wherein as we haue heard the Apostle opposeth these two grace and good workes as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it and it is to be marked that what the Apostle here calleth grace he giueth three titles vnto it in the former verse all of them without our selues and peculiar vnto God himselfe 1. bountifulnesse 2. loue 3. mercie and not only this place but sundrie such paralel places shew plainely that by grace cannot be meant any thing infused into vs but only a free fauour in God accepting vs as righteous 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes marke by the way that exclusiue but according to his owne purpose and grace giuen vs but when before the world was Let now any man of common sence say whether this grace whereby we are saued be any gift of grace infused vnto vs vnlesse it could be infused before the world was or we were in it Secondly this conceit confoundeth two distinct things namely our iustification and sanctification which the Apostle distinguisheth 1. Cor. 6.11 and Rom. 5. are noted two things which befell vs by Adams sinne 1. the guilt of that sinne 2. the natiue corruption or pronenesse and propensitie to any other sinne as a iust punishment of the former and accordingly he distinctly noteth two things that by the second Adam are restored vnto vs the former is freedome and absolution from that guilt which is our iustification before God and the latter is the repairing of Gods image which is called regeneration which is here imperfect but shall be hereafter raised to that legall righteousnesse from whence we fel implying vnto vs that as we must retaine the distinction betweene the guilt and corruption of sinne so also must we betweene the freedome from the one the other which this popish interpreattion confoundeth Thirdly this interpretation of the phrase by the Romish teachers maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it 1. whereas the righteousnesse of God is made manifest without the law Rom. 3.21 this shall be false for the law reuealeth that righteousnes which is by inherent qualities gifts of grace or the habit of loue 2. whereas the iustification of a sinner is by a righteousnesse which satisfieth the iustice of God such a righteousnesse as this cannot doe so for our best inherent righteousnesse is mingled with corruption is verie imperfect farre from that which the lawe requireth and 〈◊〉 from that which God accepteth who neuer accepteth but such as bring perfect righteousnesse either of their owne or of the Mediators All which I haue propounded for the right interpretation of this phrase because it nippeth in the head all that Popish deuise of iustification by workes so derogatorie to this Apostolicall iustification by grace as they can no sooner be reconciled then can fire and water light and darknesse and that abandoning such tricks of mens braines we might come to conceiue the truth of this fundamentall doctrine as the Scriptures haue taught vs to conceiue of it Doctr. The righteousnesse of a sinner before God is not any qualitie in the beleeuer but that which the Lord imputeth and accepteth through his sonne For 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth yet ascribeth not their righteousnesse thereto but attributeth it wholly vnto grace And if we speake of the righteousnesse of a
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
vs nearer himselfe and draweth him nearer vnto vs according to that gracious promise that in sixe troubles he will be with vs and in seauen he will not forsake vs. What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works whereas if we consider the beginning of all our good which they call the first iustification the Lord is found of vs who sought him not his skirts couered vs when our father was an Amorite our mother an Hittite and we in our blood And for the encrease of our good which is that second iustification which they dreame of and is indeede nothing else but the increase of our sanctification he beginneth and perfecteth he is the author and finisher of our faith by which we stand and hold on vnto saluation 1. Cor. 1.8 who shall confirme you to the ende that yee may be blamelesse in the day of our Lord Iesus Christ. Vse 2. If this be a doctrine bringing saluation then must we embrace it as we would saluation it selfe there is no man but would lay hold on saluation yet no man almost claspeth hold on the Gospel to make it his portion many a one can make it his talke and his pretence but scarse any maketh it his portion by yeelding himselfe to be cast into the mould of it Now for the right entertaining of it two things are required 1. To acknowledge that this word of saluation is by God sent vnto vs as the speciall token of his loue This Paul vrgeth on the Iewes his hearers Act. 13.26 men and brethren to you is the word of saluation sent this the Iewes knewe well enough but Paul would haue them acknowledge the benefit which a verie fewe at this day doe 2. To be thankefull for such a mercie not onely by accounting their feete beautifull that are the bringers of such tidings but by holding forth this word of saluation as we are commanded Phil. 2.16 And this is done 1. by beleeuing it in the heart to iustification 2. by professing it with the mouth to saluation 3. by teaching and propagating it to others by holy speach and example â—nd thus onely it becomes vnto vs as it is in it selfe a sweete sauour of life vnto life And this dutie is rather to be thought vpon because this doctrine although it be in it owne nature a word bringing saluation yet may it by accident through our default become though not a cause an occasion of destruction and a sauour of death vnto death and what a wofull thing were it so to sinne against the Gospell as it should become working according to the nature of the subiect a killing letter vnto vs how fearefull a sinne were it to turne this grace into wantonnes or to neglect and yet much more despise so great saluation seeing this is to sinne against the neerest and immediate word of saluation and if those escaped not vengeance who despised the word spoken by angels much lesse shall such as despise the word vttered by the Sonne himselfe Many men when they see the lawe broken especially those precepts wherein humane societie is more disturbed as by theft murther adulterie periurie c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them but yet the same men liue in a greater sinne then any oâ— all these and see it not namely the neglect or contempt of saluation offered in the Gospel which is more dishonourable vnto God and much more preiudiciall to his owne soule Let the Iewes be our glasse herein in whom the Lord suffered many contempts of his lawe and yet neuer vtterly cast them off but no sooner almost had they refused this corner stone but he scattered them into all windes and would haue no more to doe with them vnto this day Let other famous Churches of Corinth Ephesus Galatia Colossus Thessalonica the seauen flourishing Churches in lesser Asia to whom Iohn writ his Epistles in the reuelation teach vs that neuer did any Church wilfully refuse this grace but ere long God gaue them ouer into the hands of Christs greatest enemies and so of persons it will be true that whosoeuer loue not blessing the curse of God shall befall them and runne into their bowels like water To all men These words may be expounded 1. without exception and then it must be conceiued by way of publication or manifestation of this grace which in the generall promises of the Gospel is published and offered to all excepting none whosoeuer beleeueth shall be saued 2. with restraint when this grace bringeth saluation by way of exhibition not offring only but conferring the same And the restraints are two 1. it bringeth saluation to all men namely that are elected and saued for whosoeuer are saued must passe by this doore and come to the knowledge of the truth neither can this be thought strange of him who considereth that the Scriptures acknowledge such a generalitie yea a world of the elect onely God was in Christ reconciling the world vnto himselfe that is the beleeuers who onely are reconciled and Christ is the lambe that takes away the sinnes of the world that is of his elect see also Ioh. 14.31 2. It bringeth saluation to all men that is all kinds and conditions of men not to euerie particular or singular of the kinds but to all the sorts and kinds of men to seruants as well as masters to Gentile as well as Iew to poore as rich Thus is it said that God would haue all men saued that is of all sorts of men some so Christ healed all diseases that is all kinds of diseases and the Pharisies tithed all hearbs that is all kinds for they tooke not euerie particular hearb for tithe but tooke the tenths of euerie kinde and not the tenth of euery hearb And hence we note a third difference betweene the Law and Gospel That doctrine of the law brought not saluation no not by way of manifestation to all men no nor yet to all sorts and conditions of men that was a more restrictiue doctrine to the Iewes only and in that couenant was alwaies a difference held and a wall of partition was set vp between Iew and Gentile and betweene people and people Before the flood were the sonnes of God and the sonnes of men After the flood before the law there was the promised seed and the seed of the flesh the sonnes of the freewoman and of the bond woman after the law before Christ was held the distinction of Iew and Gentile with the former God made his couenant them he tooke into his teaching and passed by the other to these pertained the adoption the glorie the couenant the giuing of the law the seruice of God the oracles the promises these had his Temple his Prophets ordinarie and extraordinarie This difference Dauid implied Psal. 147. Hee sheweth his word vnto Iacob his statutes and
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
the partie is recouered and safe we speake truth although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse which shall certainely follow the former because it is not another recouerie but a further degree of soundnesse the principles of which he hath alreadie attained and is in possession of euen so is our case God looking vpon vs in his Christ accepteth vs as perfectly saued our selues are freed from the imputation and damnation of sinne and so perfectly iustified our reliques of sinne by the spirit of God are daily mortified and so our selues in good measure sanctified it must needes be granted that our saluation is in our hands and that sinne death hell and the graue cannot hinder vs from the highest degree of it nay rather we must certainely expect death the graue and the iudgement day to set vs in full fruition of our perfect glorie Vse 1. Whosoeuer would be saued hereafter must be saued here a Saint hereafter a Saint here the gate of heauen is here below and the suburbs of that great citie into which the iust doe enter Christ is the doore by him we must enter into the paradise of God Laie hold on him with his merits by the beleefe of thy soule thou hast gotten saluation alreadie and in not beleeuing in him thou art condemned alreadie Fearefull is the estate of men that neuer acquaint themselues with saluation before the end of their daies and then they will be other men and dreame of another condition But Saints in heauen must be the same men they are vpon earth and change not their condition but onely in obtaining a further degree of grace glorie holinesse life and happinesse which they had beginnings of euen in this life they purchased heauen while they were vpon earth treasured in heauen while they wandred in the earth conuersed in heauen while they liued vpon the face of the earth Alas how few are acquainted with such a life as this which is the beginning of all happinesse and saluation We call men to forsake the world in affection as the Saints in heauen haue actually done to flie the corruptions that are in the world through lust as they haue put off all corruptions and sinnefull lusts to haue no fellowship with the vngodly ones of the world no more then they whose sole conuerse is with God and his Saints But how knocke we as they say at deafe mens doores the most haue no portion no treasure but below and therefore their hearts must be below where their treasure is As for the auoiding of sinne whereby as the elect of God they might shine in vnblameable and vndefiled conuersation and so reprooue the darknesse of this euill world they say they cannot be Saints here where all men are sinners and because they cannot be so their lusts are let loose and are at all manner of libertie As for the societie of the vngodly they must goe out of the world if they would auoid it it is inough if in heauen after the finall separation they haue nothing to doe with them but while they are in earth mixed with them they settle themselues to runne with them into all riot and excesse of wickednesse Is this now a beginning of the kingdome of heauen or is it not rather a course that tendeth to nothing else but destruction And as we call men from earth earthly courses and companie so also we call them vnto the beginnings of fellowship with God with the Saints of God to a perpetuall Sabboath or rest from sinne and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate because in the perfection of these consisteth the heauenly life of the Saints But how vnwelcome is our counsell it seemeth to seeke their torment before their time How many be there that cannot abide the least shew of heauenly life in themselues how many scorne it in others and how many who thinke it more necessarie then vtterly to neglect it yet are content to cast the care of it into their last accounts as if they were loth to be saued before they be dead or as if they would leape into the perfect libertie of the sonnes of God at one iumpe But let it be well remembred that he that is not saued before death shall neuer be saued after death and that he that findeth not heauen vpon earth looseth it for euer The Apostle maketh two degrees of the vision of God the former is as in a mirror or glasse and that is here vpon earth in the word Sacraments and meanes of his worshippe the latter is face to face in heauen when the kingdome in regard of these meanes shall be giuen vp to the Father and concludeth that we must knowe in part before we can come to knowe as we are knowne Vse 2. Whosoeuer would haue assurance of saluation let him haue recourse to his sanctification and change of heart and life doest thou finde that the word hath beene powerfull to subdue thy rebellion and frame thy soule to a sanctified condition and thy outward man to an holy conuersation in part here is an assurance and seale of saluation vpon which thou maist ground good hopes for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion where shall be no faintnesse but where all the remainders of sinne and rellickes of corruption and mortalitie shall be put off In this regard is the worke of our sanctification called the first fruits of the spirit because as the offring of the first fruits was the sanctification of the whole field so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie This blessed change is called also the first resurrection which whosoeuer haue part in haue alreadie escaped the second death It contracteth the Christian soule as a pure spouse vnto Iesus Christ so as it may with boldnesse and much reioycing expect the mariage of the lambe Where come to be controlled those blind hopes of presumptuous men they are perswaded of their saluation and as sure as any man can be by hope of life eternall yea but where is your assurance oh no I am not sure nor I thinke can any man be but I haue a good hope but whence is this hope of yours because I loue God aboue all I will doe no man any wrong I will pay euerie man his owne I serue God and goe to Church am good to the poore that a man would verily thinke he had a Papist in hand who will be saued by his good deedes rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God But the doctrine we haue
were ashame that such Popish notes should be recorded 2. The darke deliuerie of this doctrine hath bred vp another no lesse Popish that seeing grace is so tied to the Sacrament therefore the infant baptized is washed from all originall sinne and that by the concomiâ—ant grace of the Sacrament euery infant is so pure as there is nothing in it which God can hate A doctrine fearefully derogatorie from the blood of Christ and contrarie to the Scriptures which teach that originall sinne is taken away to those that are set into Christ by baptisme 1. in regard of the forme the guilt 2. the fruit the punishment 3. the raigne and dominion of it 4. in that the remainders and relliks of it are in daily consumption but in regard of the matter of it of the act of it of the molestation of it it is present in the most sanctified nature the earth beareth The Apostle saith of such there is no condemnation to them but he saith not there is no damnable thing in them 3. From the misconceit of this doctrine and the extolling the outward worke of baptisme the which imposters and deceiuers of mindes haue still delighted to dwell in hath sprung vp that dangerous error of baptizing by women as also the priuate nimbling vp of the matter in corners by some Priest or minister Whereas for the person we know that the Minister in his ministerial actions sustaineth the person of Christ which a woman cannot doe Againe those that are called to baptize are called also to preach for the Sacrament without the word is a dumb ceremonie and as a seale to a blanke And Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any woman haue beene accessarie to this grieuous sinne let her seriously and seasonably humble her selfe for it in that without yea and against the commandement of God shee hath polluted such a sacred ordinance If any man should set the Kings broad seale to any instrument but the Lord-keeper his fact were no lesse then high treason and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant As for the due place of baptisme it is the publike assemblie as beeing a part of publike worship annexed vnto preaching Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it yet might it not be administred in priuate houses but the partie must be brought before the Lord and much more here where after a more glorious manner the partie is to be receiued not into his fathers family but the family of God the visible Church And is it not a farre greater indignitie for the Sacraments to be brought into priuate houses then for ciuill iudgement the nature of which is to be open and publike in the gates As for the pretended case of necessitie there is no such as vrgeth is to transgresse the commandement and to make priuate places publike Why should we not rather with the auncient who euen in most ignorant times could conceiue that in defect of baptisme with water if it could not conueniently as without the debasing of Gods ordinance be had a sufficiently supply might be made by the other two either of the holy Ghost or of martyrdome and that God in case of necessitie accepteth the will for the deede which also some of the auncient applyed to this purpose and that not the want but contempt of baptisme is damnable Fourthly from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace for marke the man that staggereth in the former he will be nibling and fumbling at all these as far as he dare for if euery child receiue grace as a thing tied vnto baptisme what becommeth of that grace when children growing in yeares growe also extreamely flagitious and wicked necessarily it must be lost and vanished which is both against the Scriptures and the doctrine of our Church For if the child be borne of God in baptisme he sinneth not because the seede of God is in him and if the infant be come vnto Christ in baptisme he neuer casteth him off Ioh. 6.37 he shall neuer hunger ver 35. he shall not be lost 39. he shall liue for euer 50. If the infant be once of the Church it remaineth in the Church and can neuer be a limbe of Satans synagogue Lastly as all error is fruitfull so hence also is grounded that fancie of Popish penance which they make a Sacrament to restore such by as are fallen from the grace of their baptisme and a second table to saue such as by vertue of their first couenant cannot be restored as though the couenant of God were not eternall and vnchangeable or as if God married vs not to himselfe for euer or as if the force of baptisme lasted not beyond the action and administration of it Vse 2. To teach parents 1. to be present to present their children with ioy vnto holy baptisme What a comfort is it for a father to see his child washed with the blood of Iesus Christ cleansed from sinne set in to the visible Church yea into the bodie of Christ in the right vse of this Sacrament wherein a parent ought more to reioyce then if he could make it the heire of the world 2. diligently vpon the occasion of their childrens baptisme to examine themselues whether they be in couenaÌ„t with God or no that so their children may be entred into the same couenant yea and seeing their often faylings with God to enter now a newe league and renew their couenant with him by renewing their faith by making vp againe through true repentance their former breaches yea by solemne prayer and invocation to vrge the Lord to call to minde his couenant made to the iust and their seede and make it good vnto himselfe and his child now to be entred into the Church But what a generall fault of Parents is it to content themselues in bringing their children that the outward worke may be performed vpon them spending no small time in circumstances of solemnitie as costly banquets and feasting which in moderation I condemne not but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme which great error is worthy reformation in the most in the best Vse 3. To the congregation that seeing this is such a solemne ordinance as wherein the Lord signifieth sealeth and exhibiteth sauing grace to euery worthie receiuer that therefore euerie on in the congregation continue together vntill the ende of the Sacrament and not runne out as the manner of most is For 1. it is an ordinance not belonging only to the infants parents and sureties who are often left in a manner alone with the Minister but to all the congregation seeing Baptisme is a receiuing of a member into the congregation and in this
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
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
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