somewhat to offer God in the same person that such offring might be sufficient For the worke of our Redemption was performed by the Man-hood but the vertue and merite was from the God-head And here we haue found out the Reason why the Righteousnesse of Christ should be of merite sufficient and effectuall for thousand thousands euen all the Elect because it is the righteousnesse and obedience not of a méere Man but of God and Man in one person euen of God himselfe whose goodnesse and righteousnesse must néeds be as himselfe of infinite merite forre and vertue The righteousnesse then of Christ hath this aptitude or nature to make all beléeuing sinners righteous because it was so appointed of God It hath power and sufficienty is to doe because it is the righteousnesse of God Vse 1. To giue thankes vnto God for the Incarnation of our Lord Iesus Christ and our redemption by him and to take delight to grow in the knowledge of it according to the Scriptures For indéed how can he be a Christian or Godly who knoweth not his Sauiour nor the great mystery of Godlinesse concerning him 1. Tim. 3.16 Ioh. 8.24 1. Ioh. 5.10 Ibid. 11.12 as it is called Nay wholly to be ignorant thereof or to deny it is to deny our sinnes make God a lyar and to loose eternall life Vse 2. Is Christ God Then tremble all yée prophane wretches which despise his Word and Sacraments yea let all such tremble who teare his Body Bloud and Passion by their blasphemous oathes for he is God yea a iealous and reuenging God yea a consuming fire But let all such as feare him and trust in him be comforted yea let them be merry and ioyfull for he is God most true and able to performe all his pretious promises of saluation And though shame disgrace rebukes of men and cruell persecutions follow the profession of his Name Gospell shrinke not neither be ashamed he is able and will both beare thée out assist thée and reward thee in his Kingdome Remember Paul 2. Tim. 1.12 For the Gospell saith he I suffer but I am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue committed vnto him vnto that day Is Christ man Then be comforted thou which art afflicted in body or minde which beleeuest For wee haue a high Priest which is touched with our infirmities Heb. 2.17.18 4.15.16 and is full of compassion who was afflicted who suffered and was tempted that he might be able to succour them which are tempted Is Christ God and Man in one Person Then let thy soule by Faith rest on his obedience as sufficient yea of infinite price for thy Redemption c. Qu. I conceiue in some measure I thanke God the exceeding worthinesse of the person of Christ and that his righteousnesse is of a sufficient merite for all the Elect yea if it had so pleased God for a thousand worlds but what is this Righteousnesse of Christ for the which we are iustified Ans It is to speake properly his actuall obedience whereby he fulfilled the will of his Father both in perfect keeping of the Law and in voluntary suffering the punishment due to our finnes Rom. 5.19 Phil. 2.8 Explic. The Righteousnesse of Christ is two folde vncreated essentiall to the Godhead which is incommunicable and cannot be imputed and created being either the holinesse of his nature which improperly I would not deny to be imputed or Hebr. 7.26 of his actions which is the actuall obedience spoken of in the Answer which properly is imputed and comprehendeth his holy life and whole humiliation vnder diuers heads deliuered in the Créede Of the which I will not in particular inquire because there are diuerse Expositions of these things in euerie mans hand so plentifull and excellent that the Authors séeme to haue left nothing further to be spoken therein Vse It is the righteousnes of Christ for the which onely we are iustified in the sight of God not for our owne inherent righteousnesse either in whole or in part because it is vnperfect and wil not endure the rigor of the Law nor is proportionable to the iustice of God which is to be satisfied yea the maintaining of Iustification by workes ouer-turneth the foundation of Religion which whosoeuer obstinately and finally holdeth cannot possibly be saued Q. How shall I bee made partaker of this righteousnesse of Christ Ans Wee are made partakers of the righteousnesse of Christ by faith onely Ioh. 1.12 Ioh. 20.28 Act. 26.18 Rom. 3.22 28. and 4.6 Gal. 2.16 c. Expl. As the righteousnesse of our owne workes is not that for the which we are iustified so neither is it or the sacrifice of the Masse the Instrument of applying the obedience of Christ vnto vs but onely Faith And faith is that instrument not for any inward dignity or merit of it neither as it is a quality or good worke nor because it hath Charity ioyned with it but because it receiueth and embraceth Christ Ioh. 1.12 Rom. 1.17 And therefore we are iustified by Faith or through Faith but not for Faith When therefore we say Faith iustifieth it is meant Correlatiuely or in regard of the obiect which it apprehends the Righteousnesse of Christ being hence called the Righteousnesse of Faith Euen as it is the Treasure which maketh rich the hand onely receiues it euen so our Faith receiueth the Treasure of the Righteousnesse of Christ whereby we are iustified and enriched to eternall life And because Faith onely hath this property and power to receiue the righteousnesse of Christ therefore we say that we are iustified by Faith onely not so to be vnderstood as that we exclude Loue and good Workes from Faith but from the act of iustifying and receiuing the promise for though Faith and good Workes agrée together in the conuersion and renouation and obedience of a Christian as the life and the actions of life the Trée and the Fruit the Cause and the Effect Yet in the particular of iustification they are as contrary as fire and water Rom. 10.3 and 11.6 and destroy one another The manner of our Iustification by Faith is thus God in the promise of the Gospell offereth the Righteousnesse of Christ and withall in the hearts of his children by his Spirit worketh a power whereby they receiue it which is Faith not onely belieuing the truth of the promise in generall but in particular applying to themselues which Faith by the sentence of God is then imputed to vs for Righteousnesse to Iustification Vse We are here admonished specially to labour for this same Faith without which Christ dyed indéed and was righteous but not for vs. The excellency of Faith cannot sufficiently be expressed By this the Word and Sacraments are profitable vnto vs our Prayers auaileable by this By this our obedience is acceptable we please God we stand we
hath added them to giue vs greater assurance euen as a Seale to a Writing makes it more Authenticall The Essentiall parts of a Sacrament are either outward or inward The outward hath the signe with the Ceremony ordained and the Word As in Baptisme the outward signe is Water the Ceremony is the sprinkling The word is the word of Institution and Promise Baptise them c. Whosoeuer beleeueth and is Baptized shall be saued Mat. 28.19 Mark 16.16 And the distinct pronouncing in the Mother Tongue of this forme I Baptise thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The meaning whereof is thus much That the name of the Father Sonne and Holy Ghost being called vpon the Person Baptized is through forgiuenesse of sinnes receiued into the fauour of God who is Father Soune and Holy Ghost and Adopted Receiued Sealed Initiated and Consecrated into the proper Goods Right Family Couenant Grace Worship Religion Faith and Fellowship of the Father Sonne and Holy Ghost God one in Essence thrée in Persons to liue wholly according to his Will The inward matter is the thing signified which is both the Bloud and Spirit of Christ and our Incision and Grafting and Incorporation into him by the Holy Ghost with all benefites following As imputation of Christs Righteousnesse Remission of sinnes Adoption Receiuing into the Communion of Saints Regeneration c. For as the Water washeth the filthinesse of the body so the Bloud of Christ washeth away our spirituall filthinesse through the Spirit which Spirit makes vs fruitfull in good workes and abateth our defires of earthly things euen as water maketh things fruitfull and quencheth bodily thirst And this so surely in regard of the true and Mysticall vnion of the Signe and Things signified by the bond of Faith that for our assurance the worke of the Spirit is often attributed to the Signe as Baptisme regenerateth and saueth because such is the relation and vnion of the Signe and the grace signified thereby in regard of the truth of God on the one side offering and faith on the other side receiuing that whosoeuer beléeueth may as verily be assured of receiuing the thing signified in his soule as he is made partaker of the signe in his body Vse 1. In as much as the Sacraments are Significations and Seales of such excellent things they are with all reuerence to be handled and estéemed euen as meanes which exhibite to vs and confirme the best blessings of God In regard therefore of their vse by institution they are things vnualuable though in regard of that which is subiect to the eye they bée of little price Estéeme then not according to their outward valew but according to the blessing annexed in their lawfull vse and looke more vnto the gift then the meanes or manner of giuing For God measureth our contempt or irreuerence in the Sacraments not according to the worth of the Elements but according to the benefite offered in and by them As the thing wherein Adam transgressed was but an Apple but the manner of sinning euen in that Apple was most heynous As therefore men estéeme of their Euidences not according to the value of the Paper and Waxe but according to their vse So are we to consider of the Sacraments The Water in Baptisme and the Bread and Wine in the Lords Supper are but small matters Yet no Bread or Wine in the world none the most precious water that is or can be distilled though a drop were worth a Kingdome may be compared vnto these but in the like vse Adamah and Pharphar Riuers of Damascus fairer then Iordan yet cannot cleanse the leprosy So there are many waters which comfort the heart but none but this cleanseth the soule saueth it Wherefore all Ministers Parents and People are reuerently to cary themselues in or at the administration of the holy Sacrament of Baptisme and if they slightly reckon thereof as in too many places is vsed they are to be reproued as heinously guilty before God Vse 2. Thankefully receiue the holy things of God for the confirmation of thy faith for though not in themselues yet by Institution they haue singular vertue hereunto I am perswaded we often want comfort because we do not wisely vse the Sacraments to their vse for the which they were appointed Wherefore doubtest thou or wantest thou comfort Remember thy Baptisme as Dauid when he went to fight against Goliah incouraged himselfe by his Circumcision and go with confidence to the Lords Table the Lord will be present with his owne Ordinance he is able to make them effectuall and cannot faile by them to conuey comfort and assurance to thée if thou canst do him this honour as to beléeue that he is able and true to fulfill all his Word For God is faithfull and all his promises are sure and as Bernard said Neither doth his Word differ from his Meaning because he is all Truth nor his Deed from his Word because hee is all Power and Strength c. Vse 3. Art thou baptized then know that thou art bound ouer to all manner of obedience to God and to the continuall practise of Repentance which if thou dost not Rom. 2.25 26. thy baptisme is voyd God promiseth in Baptisme to be our God but not so to be though we liue as we list but we for our parts promise also to renounce the Diuell the World and the Flesh and to serue him Kéep thou thy part and be sure the Lord will not faile to kéepe all his couenants on his part But wholely breake thou thy promise and thou shalt neuer taste of the good blessings of GOD promised to thée There is nothing more profitable then Baptisme yet it profited not Simon Magus because he wanted the inuisible washing of the Spirit therefore if thou wouldst make the best profite of thy baptisme walke then in all holy obedience and vnfainedly repent of thy sinnes yea thou arte bound vnto it Euen as the Souldier by his preast money to serue in the warres so thou by this holy marke and character which thou hast receiued of God art bound to his seruice Thou hast solemnely before God his holy Angels and Saints protested as much so as thou must néedes be guilty of treacherous falshood if thou performest it not Men thinke their words binds them to men and Herod séemes to make conscience of an vnlawfull oath make thou conscience much more of thy oth to God the breaking whereof bringeth vpon thy soule an eternall guilt Shalt thou by thy sinnes blot out the stampe of God which thou hast receiued Shalt thou vow seruice to GOD and be the Diuells slaue Hast thou Gods marke in thy fore-head and the diuels in thy heart and life Dost thou receiue the badge of a Christian and liuest like an Infidell Thy Baptisme shall not saue thée but condemne thée rather for thy sinnes are the greater euen as Balthasars drunken feastings were
ouercome the world resist the Diuell and through this we are made partakers of the righteousnesse of Christ and are kept to the saluation promised No maruell then if it be called 1 Pet. 1.7 More pretious then gold For the vnualuable righteousnesse of Iesus Christ which is not attained by siluer and gold or pretious pearles is made ours by faith How therfore should we prize it when we haue it When we want it how should wee séeke it It is wrought by hearing the word confirmed by prayer the vse of the Sacraments and true obedience Q. Tell me then what is Faith Ans Faith is the gift of God wrought by his Holy Spirit in the hearts of the elect by the Ministery of the Word ordinarily whereby they take knowledge of the doctrine of saluation Ioh. 3.8 Ephes 2.8 Tit. 1.1 Rom. 10.9 are perswaded it is true and that it belongeth to them in particular and wholly relye thereon Expli As all other good gifts so Faith is of God Iam. 1.17 In which we are to consider thrée things First Knowledge Secondly Consent Thirdly Confidence Which thrée are requisite to this Iustifying Faith The first may be without the second the first and second without the third but the third cannot be without the first and second A man may know that which he belieues not to be true and a man may beléeue a thing to bée true which yet he may be perswaded belongs not to himselfe and therefore relies not vpon it Diuers wicked men know many things in the Scriptures which they like wretches belieue not to be true and many beléeue that to be true which they make not their owne by application euen as many Hypocrites the Diuels themselues for they goe thus farre but Gods children go further they know the promise beléeue it to be true and vpon good grounds are perswaded it belongs to themselues from whence comes confidence If the Diuell could do this or if Iudas could haue done this they might be saued There are then to be obserued three kindes of Faith First Historicall to know and acknowledge the truth of the Bible Secondly Temporary when there is also a perswasion but not grounded that the promise belongs to vs. The third True Iustifying Faith when vnto our knowledge is ioyned acknowledgement and to this good and warrantable perswasion from whence comes confidence And this last kinde of faith hath three properties First it is certaine Eph. 3.12 Heb. 11.1 1. Ioh. 3.2 yet there may be and are doubts as the man in the Gospell Lord I beleeue helpe my vnbeliefe but doubt commeth from the flesh certainty from faith which in the end ouer-cometh Secondly Luk. 22.32 Rom. 11.29 Eph. 1.13.14 it continueth yet it may be ecclipsed as it were raked vp in the ashes and wonderfully shaken but not totally and finally extinguished and lost Rom. 5.1.2.3 1. Pet. 1.8 Gal. 5.6 Iam. 2.17 1. Tim. 1.6 Thirdly it is liuely and working inwardly and out wardly Vse 1. Deceiue not thy selfe thou mayest be learned in the History of the Bible in the grounds of Religion in Controuersies and yet thou may foward true Faith for so far do the Diuels goe which are irrecouerably dammed The Diuels beléeue and tremble Iam. 2.19 And therefore whatsoeuer Papists or 〈◊〉 obiect hold thou it to be no presumption to go beyond the Diuell and Reprobates in beleeuing if thou wouldst be saued Vse 2. Here is comfort to those of poore estate if they beleeue Iustification is by Faith onely and Faith is the gift of God on the which the poorest is as 〈◊〉 as the richest yea and in the bestowing of it there is no respect of persons with God The spirit bloweth wherein 〈◊〉 And many times the Lord passeth by Rich Noble and Mighty and honoureth the poore and dispised In the things of this world he that is rich hath all she poore hath the least or no part but it is Faith that obtaineth fauour with God A King not prefected to haue part in the righteousnesse of Christ because a King if hee want faith nor a Beggar reiected because a Beggar if he haue faith c. Vse 3. True faith iustifies thee before God by the righteousnesse of Christ see that thou iustify thy Faith to bee true by the workes of righteousnesse and true obedience before men and to thy owne conscience c. Quest You said that Christ was annointed to be our Prophet Priest and King What meant you by it Ans I meant the three Offices of Christ First the Office of his Prophetship whereby he hath plainely opened to vs the counsell of his Father Deu. 18.18 Esa 61.1 Mat. 17.5 concerning our saluation 2d. The Office of his Priesthood whereby hee hath fully satisfied the Iustice of God for vs and maketh intercessiō at the right hand of his Father Psa 110.4 Heb. 7.5 3d. his Kingly Office whereby hee giueth vs his Spirit and by the same gouernes vs protecteth vs from our enemies Psal 2.6 and bringeth vs to Eternall Life Expl. In the times of the old Testament thrée sorts of persons were Annointed Prophets Kings and Priests 1. Reg. 19.16 Ex. 30.30 Which was a Type or Figure of the annointing of Christ which title signifieth Anointed is a name of his Person of Mediatorship Dan. 9.25.26 not of either of his Natures He was called so not the he was annointed with materiall Mile but as Prophets Priests Kings were by the annointing deputed to such Offices and fitted for the same So Christ tooke not those Offices by intrusion but was annoynted that is appointed and also of his Father by the Spirit fitted for the same When you reade that hee is called A Shepe-heard The Preacher of Peace A Witnesse these note his Prophet-ship when hée is called Iesus Sauiour Redeemer Mediator Lambe Sacrificer Intercessor Aduocate c. these note his Priest-hood And when he is called Lord King of Righteousnesse King of Kings These note his Kingly Office His Prophet-ship is in the teaching of his people in his owne Person while hee liued on the earth and in the continuance of the heauenly doctrine to his Church by the Ministery ordaind to the end of the world His Priest-hood implies two things First The satisfaction performed to his Father by his obedience euen to the death of the Crosse Secondly his Intercession making request for vs at the right hand of his Father Rom. 8.33 Heb. 7.25 Heb. 9.24 not by bowing his Body but by appearing before his Father for vs presenting the Merite of his Obedience and willing that it may alwaies bée effectuall for the reconciliation of his Elect. The Authority of his Kingly Office may bée either vniuersally considered by which all creatures are subiect to his Rule euen the deuils or specially whereby hee effectually calleth his Elect deliuereth them from the deuill iustifieth them continueth them in grace confoundeth their enemies in the last day
glorifieth them and whereby he will condemne the Deuils and Reprobates Vse 1. Is Christ our Prophet Mat. 17.5 then Here him Rest in the doctrine hée hath deliuered respect not Reuelations or Traditions or any thing that agréeth not therewith Yea Gal. 1.8 if an Angell from heauen teach otherwise let him be accursed Is Christ our Priest who hath taken vpon to satisfie for thee and to make intercession for thée in heauen Then trust neither to Saint Angell or thy selfe but trust perfectly on his Grace 1. Pet. 1.13 and bee of good comfort for he is a High-priest which is full of compassion and it is his Office and he is able perfectly to saue thee seeing he liues for euer to make intercession for thée Heb. 7.25 Is Christ the King of his Church Yes of heauen and earth then let the 〈◊〉 of the earth be confounded For Christ is King who shall stay all 〈◊〉 before 〈◊〉 face Luk. 19.27 that refuse to bee 〈…〉 his Word and Spirit 〈…〉 in her King for euermore 〈◊〉 Vse 2 Learne héere why thou art called a Christian Thou art called so of Christ because all the Elert tereme of his Annoynting that is of his Spirit Heb. 1.9 Hee was annoynted with the Oyle of Gladnesse aboue his Fellowes Ioh. 3.34 For he receiued the Spirit not by measures and to this end Ioh. 1.16 that wee of his Fulnesse might receiue Grace for Grace So that as the oyntment powred vpon the head of Aaron ran downe to the skirts of his cloathing so wee 〈◊〉 of the 〈◊〉 of Christ and of him are called Christians by the which is meant that we are made Priests and Kings to God therefore called a Royall Priest hood Reu. 1.6 1. Pet. 2.9 If this were well vnderstood and men would examine their Christianity by this it would soone appeare that many are not true Christians which glory in the Name If thou béest a Christian then where is thy knowledge whereby thou art as a Prophet to thy selfe and to others Grosse Ignorance cannot stand with this Title If thou béest a Christian then thou art a Priest and a King If a Priest then thou must offer Sacrifice Prayers Alines yea thy Body and Soule to the seruice of God If a King then thou must rule and governe thy passions affections thy selfe according to the rule of the Word If thou dost not thus if thou neuer or seldomo prayest if thou art without compassion toward the néedy if thou béest profane in thy life not sanctifying thy body and soule by Faith and Obedience to God but by drunkennesse swearing filthinesse cruelty pride lying c. to the devill If thou mournest not for thy corruptions and resists them but yéeldest cowardly to the wicked motions of thine owne vile minde being a very slaue to sin and the deuill then thou must needs conclude against thy selfe that thou art no Priest and King to God and so no good Christian in very deed whatsoeuer thou esteemest of thy selfe Quest Is there nothing else necessary to bee knowne concerning Christ Ans Yes as namely his Resurrection Ascension Sitting at the right hand of his Father and his comming to Iudgement which things may well bee referred to the Kingly Office of Christ Expl. Christ teacheth vs as a Prophet saueth vs by his Merite as a Priest and maketh his heauenly Doctrine and Obedience Effectuall as he is a King and to this his Efficacy are those seuerals in the answere to bee referred of the which there are plentifull expositions extant and therefore I spare the particular opening of them Thus much of the first speciall worke of God toward his Church which is Redemption Now followes the second called Sanctification Quest What is Sanctification Ans It is the worke of God by his Holy Spirit Deut. 30.8 Ier. 31.18 32.39 Iob. 6.44 Act. 5.31 11.18 whereby the Image of God is renewed in the Elect called also Conuersion Regeneration Repentance c. Expl. There are two principall benefits which wee obtaine in this life by Christ Iustification by Faith and Sanctification by the Spirit Who is called the Holy Spirit both Essentially and Effectually because as he is God holy in himselfe so he maketh holy whom he pleaseth 2. Thess 2.13 1. Pet. 1.2 which worke is therefore called the sanctification of the Spirit This worke is wrought in the minde will and affections yea in the whole man not by altering the substance of body or mind or abolishing any naturall Faculty or Affection as Vnderstanding Loue Hate Ioy c. but by putting away and purging out the euill quality in these and the like and by creating a new holy quality in them acceptable to God and agréeable to his word that now the vnderstanding should be capable of good things and the streame of our affections turned to the right obiect as to hate euill to loue goodnesse and to reioyce in it Wée are to vnderstand also that this in nature is after Iustification as Paul reciteth them Whom he iustifieth Rom. 8.31 hee glorifieth that is he gloriously reneweth which is begun here perfected in the life to come yet I cōfesse the repentance is sometimes put before remission of sinnes not that in Nature but because in our sense and feeling it is first For first we feele the burden of our sinnes Marke 1.13 Actes 5.31 and then we are eased and refreshed by the mercy of God And also repētance is named in the first place because it is first to bee taught that wee may desire the mercy of God Yet in nature Faith which purifieth the heart is first though in time there bee no difference For our Vnion with Christ and our partaking of his merit to Iustification and of his Spirit to Sanctification are wrought at the same time euen as the Sunne and his beames Vse 1. As the Sunne is declared by his light the trée by his fruits so by thy sanctification demonstrate thy iustification c. Vse 2. Boast not of thy heart while thy life is profane neither content thy self with an outward shew of holines hauing an euill conscience Rom. 12.2 2. Cor. 7.1 c. for Sanctification is the renewing of the minde yea of the whole man and therefore labour to grow vp into a full holinesse of the flesh and of the spirit Quest Is Sanctification Conuersion or Repentance so the worke of God that we can not of our selues by the power of our free will 〈◊〉 or repent Ans Iverely beleeue that since the fall of Adam 1. Cor. 2.14 2. Cor. 3.5 Rom. 8.7 Iohn 15.5 there is no free will in man vnto things Spirituall and pleasing to God Expl. For the vnderstanding of this we are to consider of Man as he was before his fall or as he is now since the fall Free will you may call a facultie or power of the Soule whereby it doth fréely without compulsion force chuse or refuse
deserue it by our good workes no not by our faith but by reward is meant a frée gift or a gift due by couenant or promise For there is a double reward Due or vndue and frée the first properly the second improperly so called That which is due by order of iustice for the dignity of the worke is properly a debt or due Reward That also is so called which is due by fauour and by promise To our good workes is eternall life as a reward due not the first but the second way For God hath made himselfe our debter not by receiuing from vs but by promising to vs. So that if you take debt or reward properly we affirme that nothing is due to our best works for there are foure things necessary to make a worke meritorious in the first acception of debt First that the grace whereby we do it be our owne for if we receiue it from another it is against reason that he that giues should thereby be indebted to giue more 1. Cor. 4.7 But wee haue no grace but we haue receiued it Secondly it must not be due or duty to performe it for that is contrary to merit but all that we are able to doe if it were more is due in regard of Creation and Redemption Luk. 17.10 Thirdly it must be profitable to him to whom it is done But God is not benefited by vs. Psal 16.2 50.11.12 13. Rom. 8.18 Fourthly it must be proportionable to the reward but so are not our best workes Therefore it is well called of the Apostle A free gift of God Rom. 6.23 This further remember that we teach good workes to be necessary to saluation but not as causes thereof but as the way thereto as Bernard said Q. What is eternall life Ans Eternall life is that glorious and most happy estate Mat. 25.46 Ioh. 17.22.23.24 Rom. 2.10 1. Cor. 2.9 Ioh. 10.28 Heb. 13.14 1. Ioh. 2.25 in which the soules of the elect are in heauen after this life and in which their bodies and soules shall bee at the day of iudgement the contrary whereof is eternall death Q What is eternall death Ans Eternall death is the most horrible condition in which the Reprobate shall be for euer in Hell Luk. 16.22.23 Mat. 25.41 2. Tess 1.4 with the Diuell and his Angels in their soules presently after their bodily death and in body and soule together in the day of Iudgement Expli There are thrée kindes of life First Naturall of the body in the vnion of body and soule Secondly Spirituall of the soule in the vnion of it with God and Christ Gal. 2.20 Eph. 2.17 whereby Christ is said to liue in vs. Thirdly Eternall of body soule whereby the elect liue and reigne for euermore in the kingdome of Heauen The first is common to the Reprobates with the Elect the other two are proper to the Elect. Eternall death is also thrée-fold First naturall of the body in the separation of body and soule called naturall not that it doth properly procéed from nature for it is the effect of sinne but because it is according to corrupt nature by the iustice of God Secondly spirituall in the separation of the soule from God whereby sinne liues and reignes in the wicked being said also to be dead in sinne Thirdly Eternall whereby body and soule shall be for euer separated from God and Christ and liue with the Diuell in eternall torments which kinde of life is called death because it were ten thousand times better not to liue at all in respect of themselues then in such endlesse easlesse and remedilesse misery For eternall life may be considered either in respect of the creature as it is and continueth by the power of the Creator so the wicked shal liue eternally in hell or in respect of the adiuncts of life or the affection which the creature shal haue toward the Creator and the fauour of God in Christ and so the Elect shall only liue for euer In a word the happinesse of the one estate and the misery of the other is such as no tongue is able to expresse no heart able to conceiue Al the glory and splendor of this life being scarce a shadow of the glory to be reuealed the first fruits whereof are in this life in the peace and ioy of a good conscience Rom. 14.17 which though it be vnspeakeable and as a Heauen vpon Earth yet is no more nor so much to that which shall be then a handfull of corne is to a field of a thousand acres 1. Ioh. 3.1.2 So also the torments which we can any wayes deuise to bee inflicted vpon man in this world being but a flea-biting to Hell and a sparke of that flame which the damned there shall endure and yet when wicked men féele the flashings of it in their consciences in the middest of all their worldly pleasures they are horribly confounded as in the example of Caine Saul Balthasar Iudas Pro. 18.14 and as Salomon signifies As there are but two Estates so but two places Heauen and Hell As for a third place called Purgatory neither doth the Scripture mention it neither can the Deuisers and first Founders of it the Papists tell what to make of it and therefore wee acknowledge it not Vse 1. Séeing such torments remaine for them in Hell which repent not of their sins vse all possible care that thou come not there Helpe thy selfe against sin and all damnable security in it by thinking of the torment following In regard of thy selfe it had béene better thou hadst neuer béene borne then to haue thy abiding with those vgly Fiends in that same euerlasting Fire and Brimstone Let not therefore the bitter pleasures of sinne deceiue thée Knowest thou not it will be bitternesse in the end The end of thy Drunkennesse Whooredome Lying Pride Sabaoth-breaking Negligence in the seruice of God Contempt of the Gospell c. will be more bitter then Worme-wood or Gall when the very Dregges of the Wine of the fierce wrath of God shall be powred out against thée for those thy sinnes Is sinne swéete But death is bitter remember it Thy sinne and the pleasure of it is short but the shame and torment following is without end and that in Hell where one minute of torment shall swallow vp the very memory of all fore-past pleasures Labour to thinke often of Hell it will bée some meanes to kéepe thée from thence c. Vse 2. Is life Eternall such a happinesse then liue godly 1. Tim. 4.8 Rom. 2.7 for that is the way to it It is our duty to liue godly though no reward were propounded but when our endeuours which yet are weake shall bee so beyond all proportion rewarded with such an eternall weight of glory how should it whet on our care and spurre vs forward to please such a God who is so rich to them which feare him How should it prouoke
also best stoppeth the mouth of Reprobates and taketh away all reasoning from them as was said when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam So doth this best set forth the rich grace of God to the Elect the vessels of Mercy then they shall consider that there was 〈◊〉 in them deseruing Reprobation And me thinkes when I consider that 〈◊〉 are elected in Christ it must néedes follow that they are to be considered salin for Christ presupposeth sinne which Christ was to satisfie for the elect For the second Proposition that God considered not man good is plaine because all promises of Gods eternal fauour both before the fall and after the same are made in the Scriptures to them which are good either by Creation or Regeneration and which continue in the same To conclude Election and Reprobation may be considered eyther absolutely as that God elected or reprobated these or that he elected or reprobated these and not these If you aske why God elected these I answer that his sole will without any the least respect in the Creature was the cause of it If you aske why God elected these and not those as Iacob and not Esau I answere after the same manner If you aske why God reprobateth these rather then these I answer as before that there is no cause thereof in the Creature but onely in him which is his will If also you shall aske why did God reprobate these I answere that his will also is the onely cause thereof in this sense namely that it was in Gods frée power notwithstanding sinne to elect or not elect to reprobate or not reprobate For God was not compelled by the sinne he considered in man to reprobate him for he might haue elected the same man in Iesus Christ if he had pleased And yet this we adde that in reprobation of these God had respect to mans sinne not actuall infidelity or sinne but originall not as a principall efficient or as a cause first moouing for God might haue not reprobated if he had so pleased but as a cause deseruing reprobatiō or as a necessary condition in the obiect without which GOD will not reprobate any For neither doth God in time deny his grace to any but to those who deserue to be denied neither decrées he before time to deny it but vnto such And whereas some will say An vniuersall cause bringeth forth an vniuersall effect If then sinne be vniuersall why is not Reprobation I answer that an vniuersall cause bringeth forth such effect actually if it be not hindered by a superiour ouer-ruling cause And so I yéelde that it is the natrue of sinne to depriue all of Grace and Glorie Rom. 3.23 and would haue this effect vpon all mankind if God should shew no mercy and the reason it hath not is because God is pleased out of his botomlesse mercie to accept of some and to elect them in Christ Vse 1. Beware of searching too farre into this déepe without the light of the Word The plaine way is the safest and in as much as the Scripture hath more sparingly spoken of Reprobation then Election Doe thou labour more to make thy election sure vpon good grounds then to conceiue euery quiddity of men concerning Reprobation Vse 2. If thou findest vpon good grounds that thou arte elected for euer acknowledge the rich mercy of God vnto thée who wert déepe enough in Adams transgression to be damned if God had not of his frée loue discerned thée therefore let it bind thée to all humilitie séeing thou hast receiued all and all thankefulnesse to him that hath shewed thée such mercy Vse 3. Beware of that damnable speach of profane men who say If I be predestinated and Gods decrée must take effect then I may doe what I will for if I be appointed to saluation I shall be saued and if to damnation I shall be damned whatsoeuer I doe Which is all one as if one should say God hath decréed that I shall liue or die If he hath appoynted life I shall liue though I eate not at all or though I eate poyson if he hath appoynted death t is not eating or not eating will saue me therefore I will either not eate at all or I will eate poison then which collection there can bee nothing more sottish If a man be reprobate he shall certainly be damned doe what he can T is most true But yet remember such an one can nay will doe nothing but that which shall more and more bring his damnation vpon him For the horrible disease of finne not being healed by Christ as it is only in the Elect must néeds bring forth fruit vnto death Indéed if a Reprobate had power to doe good and to repent and yet for all that and doing so he should be damned by the necessitie of Gods will there might be some colour but to reprobate is to be left in originall sinne which is the fountaine of all transgressions and the persons so left are iustly so left because they are left guilty in Adam and can do no good vnlesse God did giue them new grace which he is not bound to doe and they haue deserued not to receiue Likewise if a man be elected hee must néedes be saued not that God hath elected to saue any absolutely without grace but whomsoeuer he hath elected to saue he hath elected also to beléeue and repent that they may be capable thereof For God did as well decrée the meanes whereby we should be saued as that we should be saued which meanes are the merite of Christ effectuall calling Iustification Faith Repentance c. which whosoeuer attaineth may certainely conclude that he is elected and shall be saued as he that wanteth them to the end may certainely conclude that he shall not be saued and therefore neuer was elected Wherefore by the workes of Sanctification make thy Election sure as Peter aduiseth thée 2. Pet. 1.10 Phil. 2.12 c. And make an end of thy Saluation with feare and trembling as Paul councelleth thée Qu. Are then all which are in the Church of God on Earth predestinated to life eternall and effectually sanctified Ans No onely those are predestinated to life Mat. 13.24 25. Mat. 22.10 and effectualy sanctified which are of th'inuisible church many are in the visible which are hypocrites and profane Quest Are there then two Churches one which can not be seene and an other visible which may be seene Ans No there is but one Church which in diuers respects is said to be Inuisible or Visible Mat. 22.18 Rom. 2.28 29. 9.7 Expli Whosoeuer are of the Inuisible Church are holy not all that are of the visible Church which two tearmes of Visible Inuisible are in diuers respects giuen to the Church which is but one euen as if you should say the same man to be inuisible in regard of his soule and visible in regard