by nature Ephes. 2. And the of God wrath abides upon them Iohn 3 36. They live under the covenant of workes and so under the curse for breaches of the Law Wee may gather hence the wofull condition of the Iewes that have stumbled at the stumbling stone they are enemies for the Gospell sake because they refuse Christ Iesus Rom. 11. They dye in their sinnes Iohn 8. without pitty and mercie And so of the Turkes of whom wee cannot conceive better than a company of damnable creatures for any thing wee know left to perish everlastingly they waiting on lying vanities forsake their owne mercie they worship they know not what millions of men going to hell in death because not receiving Christ the onely Saviour the Salvation of God In a word in no religion but the Christian in no Christian religion but the reformed is salvation to be found Papisme saves none though some among Papists may bee saved Bulling in Apoc. 7 10 Such as hold the foundation and overturne it not 2. Such as erre of simplicitie not of special vengeance for not loving the truth 3. Such as are from their hearts obedient to the truth they see and are desirous to understand teachable ready to imbrace the truth in Christ Iesus being revealed unfeinedly repenting their unknowne errors But otherwise as papisme is that Apostasie spoken of by Paul the head of which defection is the man of sinne it saves none it leades into perdition the head of that apostasie is called the child of perdition And it is a deceiveable unrighteousnesse among such as perish their damnation who in the just judgemeÌ„t of God are delivered up to beleeve such lyes because they received not the love of the truth that they might be saved 2 Thess. 2. Papisme overthroweth the fundamentall doctrine of Christian religion therefore it saveth not 1. In the point of justification Whittak de ecclesia Q. 6. Pag. 459. They have not that way of justification which the Lord hath set downe in his word They erre in the efficient matter and forme And as there being one way to a Citty they that have not that way cannot come into the Citty so there being but one way for justifying of a sinner if they have not that they are not justified and so not saved Iustification is before glorification Rom. 8 30. For the efficient cause the Scriptures put God of his love grace and mercie Iohn 3 16. It is God that justifieth Rom. 3. 24. Titus 2 11. Ephes. 2 4 5. The Papists teach that God justifieth but inclined and commoved thereunto by workes of preparation done by us merit of congruitie 2. The Scripture ascribes the efficacie of grace unto our calling and justification to God determinating the will by infusion of grace to will conversion which it willed not before The Papists denie physicall determination and affirme that God onely by morall perswasion excites the will and giveth sufficient grace to convert but leaves it in the power of the will to choose or to put away and make ineffectuall that grace In quo insignem dei gratiae iniuriam faciunt et uniâ—um nostrae salutis principiuâ—â—ollunt Concerning the matter of our justification the scripture puts onely the obedience of Christ unto the death Rom. 5 19. Rom. 8 3 4. The obedience of the Law and the obedience of the crosse Rom. 10 4. for full satisfaction and righteousnesse The Papists though they grant Christ to bee in himselfe most just and that hee fulfilled the Law and satisfied God most perfectly yet they deny this obedience to bee our justice They teach besides Christs satisfaction other satisfaction either in their owne persons by penall workes or by indulgence a remitting thereof for the satisfaction of others made theirs by bargaine and sale The foundation of which indulgence they make the treasure of the Church of the superfluous workes and satisfactions of the Saints They for this consider in the workes of the just a double valour one of merit which they say cannot bee applyed to another a second of satisfaction which is in some more than they need for themselves either having no actuall sinne as they say of the Virgin Mary and as some of them count piously beleeved that she had not originall sinne yet suffered much for God Luk. 2. A sword also shall pierce thine heart Iohn Baptist filled with the Spirit from the womb and lived innocently yet put himselfe to great ansteritie of life under hard pennance They suppose that such need not for their owne satisfaction therefore as superfluous to him it is laid up in the treasurie of the Church for such as want where with to satisfie God for their veniall sinnes and the temporall punishment of mortall sinnes Thus they adde to Christ helps to save from sinne and punishment on false ground 〈◊〉 There is no more reason why one mans satisfaction may with God pay another mans debt than his merit of workes procure for another man reward neither of them can properly be found in any sinfull man as every mere man is 2. It is blasphemie to say that godly mens sufferings are superfluous more than their sinnes require They have their fruit 1. In righteousnesse 2. In glory Heb. 12. Rom. 8 18. 2 Cor. 4. 1 Cor. 15 ult It were against justice in God The best cannot answere one of a thousand All whatsoever they can do or suffer for God according to his will is their duty Luke 17. And therefore can neither merit reward nor satisfie debt much lesse bee superfluous and aboue that they need for their owne use Math. 25 9. Virtus proximi mei vix sufficiet illi ad defensionem tantum abest ut et mihi Theophylact. 2. They make the matter of positive righteousnesse wherein wee stand just before God to bee inherent in our persons which because it is ever imperfect in this life and not without mixture of sinne never satisfying the Law we are necessarily under the curse if we trust to it to save us Gal. 3 10. Gal. 5 4. Ye are abolished from Christ whosoever will bee justified by the Law c. The forme of justification the Scripture puts in Gods gracious imputation of the obedience of Christ to us upon our faith in him Rom. 4 5 9 23. So faith is said to bee imputed to righteousnesse righteousnesse imputed without workes 2 Cor. 5 19 21. The scripture putts our justification in not imputing our sinnes Papists make the infusion of righteousnesse the forme of justification and merit of person and workes by Gods commutative justice deriding the true faith as a phantasticall apprehension imputed justice a new no justice or a putative justice 2. The Papists hold not Christ the head because they make other mediators as Angels and Saints which they trust in and worship Coloss. 2 18 19. 3 They have another Priesthood than Christs and another sacrifice propitiatorie and impetratorie Seeing salvation of the lost is onely the
Iohn 18. 6. Hee saith to Peter that if he would bee delivered hee could obtaine of his Father more than twelve Legions of Angels and we reade of one Angell that in a night sâ—ote an hundred fourescore and five thousands that became dead corpses He saith Ioh. 10. 18. that his life was so in his own power that none could take it from him if hee would resist Secondly hee is said to powre out his soule unto death which is more than simplie to dye it is from his heart and of his owne will to give himselfe to death Isay. 53. 12. which appeares in his expression of a great desire to dye for mans salvation Luke 12. So How am I straitned till it be accomplished Which hee expressed also in his desire to eat the last Passover with his Disciples before his death Luke 22. 15. when he was upon the Crosse at his time of his owne will when hee would conserve his bodily nature no longer in vigour he bowed his head and gave up the ghost dyed sooner than they that were crucified with him and so soone as Pilate not knowing the mysterie marveiled at it as extraordinary and the Centurion obserâ—ing his yeelding up the ghost instantly upon a lowde cry concluded that surely hee was the sonne of God There was some thing divine in him for when men breath their last commonly they utter either none or a very weake and low voyce Thirdly hee died in love and obedience to his Father laid downe his life as he had received commandement of his Father Iohn 10 18. So his Father is said to deliver him to death for us all Rom. 8 32. First ordaining his passion for mans salvation Hee is said to have beene delivered by the determinate counsell and foreknowledge of God Act. 2 23. and Herod Pilate the gentiles and people of Israel are said to do what his hand and counsell determined before to be done Act. 4 28. This way in which God declared his wisedome to bee just in the forgiving of sinnes Rom. 3 25 26. And to set forth his bountifulnesse love and mercie to man in appointing a satisfier for him was ordained before the world unto our glory 1 Cor. 2 7. Secondly though as God hee delivered himselfe to death with the same will action with his Father yet as man his Father inspired the willingnesse and love of which he yeelded himselfe to leath for it was repugnant to his naturall will whereby hee declared some desire to decline it Abba Father â—l things are possible to thee take away this cuppe from mee Yet submitted himselfe to his Fathers will neverthelesse Not what I will but what thou wilt God so made him for a little time inferiour to the Angels for suffering of death Heb. 2. 9. and that the world might see how hee loved his Father and as hee commanded him so hee did even went to meet the Prince of the world comming to him having nothing in him and in this respect hee is called Gods servant the Chosen of God to raise up the tribes of Iacob to restore the preserved of Israel to bee a light to the Gentiles his salvation to the end of the earth Isayaâ— 49. 6. In which service hee employed himselfe and tooke the forme of a servant assumed our nature to unitie of person for the worke of the mediatorship and became obedient to the death even the death of the crosse According to the will of his Father fulfilling the ceremoniall Law in his sacrifice and the morall in fulfilling all righteousnesse by the which will of God wee are sanctified through the offering of the body of Iesus Christ once for all Heb. 10 9 10. Fourthly hee died of his owne love to man Pro. 8 31. Whose delights were with the sonnes of men hee gave his life for his friends in the greatnesse of his love Iohn 15 13. So his love is set before the gift of himselfe for us Gal. 2. 20. To wash us from our sinnes in his blood to make us kings and Priests to our God Revel 1. 5. As his Father loved him and appointed him to be the mediator in whom whosoever were received into favour should bee received and no otherwise so hee loved us and gave himselfe a ransome for us that the Father might love us with the love wherewith he loved him and that love also bee in us Iohn 17 23 24 26. It was expedient that his death should bee voluntary First for mans justification that as by one mans disobedience many were made sinners so by the obedience of one many might bee righteous as wee were sinners in Adam by imputation of his disobedience before wee had inherent sinne so in Christ by faith wee might bee righteous by imputation of his obedience before wee have inherent righteousnesse as sinne reigned unto death even over theÌ„ that sinned not after the similitude of Adams transgression so grace may reigne through righteousnesse by Iesus Christ unto eternall life Rom. 5 14 19 21. Thus was Adam the figure of Christ. Thus was Christ Gods righteous servant in his obedience righteous in himselfe and the righte ousnesse of them that effectually know him Esay 53 11. Secondly it was expedi ent for his sacrifice that his death should bee in obedience not onely for innocencie not to need to offer for himselfe as the priests of the Law did Heb. 7 26 27. But because obedience with God is more than all burnt offering and sacrifice this being the obedience of such a person being the Sonne hee learned obedience in the things which hee suffered The Lord of the Law willingly submitting himselfe to the Law it did greatly please God His sacrifice was a sweete smelling savour Ephes. 5 2. His father loved him because he laid downe his life for his sheepe such as were given him of his Father Thirdly it was meete also for his victory that his death should bee in obedience and voluntary that as death and the Divell who had the power of it reigned by disobedience so hee by obedience might overcome and tryumph in his Crosse where hee shewed obedience hee spoiled principalities and powers disarmed them and made a shew of them openly and tryumphed over them so they have no more power to accuse them that are in Christ or to require them of Gods justice to punishment for their disobedience Sinne is put out of authoritie in the flesh of Christ and the whole right of the Law fullfilled in them that walke not after the flesh but after the spirit Rom. 8 3 4. Because Christs obedience or righteousnesse which is reall and inherent in him is so imputed to them as if they had done it themselves Which well knowne and digested may be a great encouragement to come to Christ for salvation seeing hee gave himselfe so willingly and with such great desire to death in obedience to his Fathers will to save the world by him and salvaton being
hearts Ier. 29 11 13. If when we were enemies Christ reconciled us to God much more being reconciled shall hee save us from wrath He giveth by his Spirit to us to seeke by requests of God such things as wee need for which same hee in heaven makes intercession for us To stirre up our love and care in seekeing men that are lost or fallen in common dutie of charitie or speciall charge and office The first implied in that speech Cant. 8 8 9 10. The Church of the Iewes speakes to Christ for the Gentiles yet uncalled who destitute of the word and ministery not having thâ— true doctrine whereby to nourish others as a virgin that hath no brests not yet mariageable so unfit yet to receive Christ desiring that they may be brought to the acknowledgement of Christ askes what shall bee done for them in that day of their calling to him when there shall bee treatie of their mariage to him The Church joynes her selfe to Christ in this care of doing something for the calling of the Gentiles because though the power be his and he be the author of all heavenly blessings yet hee useth the faithfull in this worke as his instruments The answere of Christ implieth his good liking of that care for the Gentiles calling according to the Prophecies If she be a wall if she be constant and continue firme in expectation of her promises and the profession of that truth which shall bee revealed wee will build upon her a silver pallace wee will build upon him a silver pallace beautifie and strengthen her with further grace make her a costly pallace fit to entertaine my spirit and if shee be a dore we will keepe her in with boordes of Cedar if she give free passage and good entrance to my word and grace wee will make her sure and safe from corruption and reserve her to immortalitie Christ joynes the Church still with him in this as an instrument voluntary Ezech 18. Returne and cause one another to returne Hos. 6. Come let us returne to the Lord. Zach. 8 21. They that dwell in one Cittie shall goo to another saying Vp let us goe and pray before the Lord of hosts and seeke him I will go also like that Esay 2 2 3. Come let us goe up to the Mountaine of the Lord c. Ioshua 22 19. If the land of your possession be uncleane come over unto the Land of the possession of the Lord where the Lords tabernacle dwelleth and take possession among us but rebell not against the Lord c. This is the nature of faith to breed love to God and those that belong to him even such as they never saw that were long before them and shall be long after them This love brings forth desire and endevour to procure their salvation Wee pray thy kingdome come our indevour must proue the truth of our desire The successe may provoke to the duty Psal. 51. I will teach thy wayes to the wicked and sinners shall be converted to thee a man shall have joy of the answere of his lippes Prov. 15 23. It is to such a fruit as a righteous man hath not a greater Prou. 11 30. Let him know it hee saveth a soule from death and covereth a multitude of sinnes Iam. 5. Seeke them then by prayer stand before God and speake good for them wee love little if wee will not speake a good word for a man The feareful condition of the world is noted in that Christ loved them not so much as to pray for their salvation Iohn 17. Thus Paul sought Israel of God Christ those that crucified him of ignorance 2. By teaching and admonishing them of the error of their way Ezra 7 25. 3. By doing good unto them and conversing honestly and with winning behaviour before them Waiting for God to succeede all If we must do thus of charitie wheÌ„ we also have charge to do so publike or private how should wee not apply our selves to seeke mens soules wherewith wee are charged how shall wee free our selves from guiltinesse of their blood that perish without our indevour to save them When a man hath done that which appertained to him and they will not returne but dye hee hath delivered his owne soule How woefull is their case that seeke not to recover the fallen but draw them into sinne And to save Consider wee the action to save 2. The propertie hee hath in it hee came to it as appointed of his Father The state of the persons to whom he performes this lost To save hee was appointed Esay 49 6 He is called the Salvation of God mine eyes have seene thy Salvation Luke 2. Hee hath his name Iesus of that Hee shall save his people from their sinnes he saith of himselfe that hee came to save mens lives not to destroy them Luke 9 56. Not to condemne the world but to save the world Iohn 12. Hee came to save sinners 1 Tim. 1 15. God hath lift him up to bee a Prince and a Saviour Act. 5 31. Q. How doth he save us A. By his merit and spirit merit of his life and of his death fulfilling the Law for us expiating all our sinnes by the Sacrifice of himselfe making intercession for us Not onely was hee without sinne as Iohn 8 46. 2. Cor. 5 21. 1 Pet. 2 22 23. Heb. 4 5. That hee needed not to offer as the high Priests under the Law for his owne sinnes Heb. 7 27. Neither did he fulfill the Law perfectly onely for himselfe and so is called that holy thing in respect of nature sanctified from the conception Luke 1. The holy Child Act. 2 27. Holy one Act. 13 35. And the just 3 14. But hee fulfilled the Law for us as many as hee came to save Rom. 8 3 4. Rom. 10 4. As Adams disobedience is imputed to all his progenie so the obedience of Christ is to all that are in him as their roote Rom. 5 19. As by one mans disobedience many were made sinners So by the obedience of one many are made righteous We may be said in a sort to be justified by the righteousnesse of the Law but inherent in Christ imputed to us Iustification by faith imports two things the not imputing of sinne imputation of righteousnesse which is called the righteousnesse of God not onely by Gods appointing it or by his accepting it but by his working of it in Christ his obedience being the perfect full entire obedience of his person God and man not onely of his nature humane to bee a holy and a just mâ—n whence it commeth to bee meritorious The Apostle teaching that wee are justified by faith saith that in so teaching he establisheth the Law Even by that Doctrin because the righteousnesse which it requires for matter is performed by Christ and offered to God as our righteousnesse and imputed of God to us it requiring unto life do this man by faith findes it in Christ. If it
not justified by the workes of the Law but by the faith of Iesus Christ even we I say have beleeved in Iesus Christ that wee might be justisied by the saith of Christ and not by the workes of the Law Gal. 2. 15 16. Philip. 3. There is no sinne that can be repented that a man may despaire of pardon of Mark 3. 28. All sinnes shall be forgiven unto men and blasphemies Consider all sorts of sinners that have bel 〈…〉 ed upon this ground th 〈…〉 â—od hath concluded all undâ—â— sinne that he might have mercy on all That Christ Iesus came thâ—â— the world might be saved by him and such chiefe sinners are made patterns to others It appeares that grace being offâ—red there is no other let but the refusall of grace What could I have done more that I have not done Esay 5. For God beseecheth us to receive it willing to conferre it 2 Cor. 5. Christ will put none away that come to him Iohn 6. 37. Doubt you of the sufficiency of Christs sacrifice to obtaine peace with God for you because your sinnes be so many and great It is sufficient for the sinnes of the whole world 1 Iohn 2. Or feare yo 〈…〉 God will not pardon y 〈…〉 destroy you Hearken to him avouching the contrary 2 Pet. 3. 9. Yea swearing for confirmation of your faith As I live I have no pleasure in the death of the wicked Ezech 33. 10. 11. Seeing all are lost even the elect as well as the reprobate Rom. 3. 23 There is no difference for all have sinned and are deprived of the glory of God only this odds there is some are children of perdition by eternall iudgement of God Vessels of wrath prepared to destruction for whom Christ would not so much as pray they were not given him to save but appointed to wrath forewritten to condemnation children of the curse 2 Pet. 2. 14. But others though they were by nature 〈…〉 ildren of wrath as well as otheâ—s yet they were not appointed to wrath but to obtaine salvation by the meanes of Christ Iesus to whom they shall every one of them come not one of them be lost Iohn 6. 37. 39. It should move men to recount with themsâ—lves often what they were and that for diverse uses 1. Thâ—t well instructed in the particulars of our misery and that doctrine one time after another laid upon our hearts we may runne to Christ still with singular affection 1. Pet. 2. 2. 3. 4. It is noted the constant act of beleevers to come to Christ their living foundation 2. To keepe themselves humble and abased in themselves because of all that they have done remembring their wayes and workes that were not good Ezech. 16. 63. and 20. 43. You shall iudge your selves worthy to be cut off Eze. 6. 9. They that seriously repent they doe not sleightly acknowledge their faults but recount with themselves how many wayes how long and with what pertinacy they have provoked the Lords anger and stirre up themselves to a detestation of their former led life and become ab hominable to themselves The Lord would have us so taste his goodnesse in pardoning and purging us as that our sinnes truly displease us and we remember them with bitternesse The Apostle abasing himselfe because of his former life ascribes all the good in him or done by him to Gods free grace 1 Cor. 15. 9 10. And puts other Christians in minde of that which they were when God called them 1 Cor. 12. 1 2. Yee know you were Gentiles and were carried away unto the dumble Idols as ye were led that they might magnifie the compassions of God in their change and not to use their gifts to ostentation but to the praise of Christ 1 Tim. 1. 12 14. Ephes. 2. 11 12. Iâ— serves to sâ—irre us forward to righteousnesse and to bee as earnestly carried to that as ever wee were to sin Rom. 6. 19. 2 Peâ— 1. It is sufficient to have spent the time past c. To preserve from Apostasie and to hold us to God with study if it could be to make him amends by standing full in all his will for the injurie wee have done him It helpes to faith in God for the continuance of his good wâ—l and pardoning our sinnes of weakenesse seeing when we weâ—e enemies hee r 〈…〉 d us of his great love and abundant mercy Rom. 5. 9 10. It helpes to condole and be compassionate toward sinners consideing the Lords compassion towards us to pull us out of that woe FJNJS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iphier Quâ exâ—â—sationâ— purgamus qui dâ—â—boli servis â—â—inoâ—es sumâ—â— Christo prâ— sanguinâ—â— pretio viceâ— noc in modicis rependimus Cypr. de oper Eleem os Iob 38. 41. O si posse 〈…〉 excitare homines cumipsis pariter excitari ut tales essemus amatores 〈◊〉 permanentis qualeâ— sunt homines â—matores â—itae suâ—ientiâ— Aug. de doct Christ. Quanto propinquius sinemmundi diâ—bolus videt tanto erudelius â—ersecutâ—â—nes exerâ—eâ— ut qui se continuò damnandum consp 〈…〉 〈◊〉 socios multipliceâ— cum quibus gehexnae ignibus addicatur Isid de sum bon * Aâ—dentius ab illis defenditur 〈…〉 esis quam a nebis oppâ—gnatur Hieron epist. ad Theoph. * NusquaÌ„ faciâ—â—us profi 〈…〉 quam â—n castris rebell um Tersul de praescript advers â—aereticos obser 1. Mat. 26. 53. 2. King 19. 35. Marke 15. 44. Marke 14. 36. Iohn 14. 30 31. Phil. 2. 7 9. Iohn 10. 17. Coloss. 2. Vse 2 Vse 3. Vse Caut. Iosh. 6. 26. 1 King 16. 34. Obs. 2 Iohn 12. 21 Ezra 4. 2 3 4 5. Iohn 4. 9. Iohn 4. 40. 41. Gal. 1. 17. Reason 1. 2. 1. Vse Act. 18. 10. 2. Verse 2. â—bser 1. Psal. 111 2. 〈◊〉 Vse Obiect Sol. Disâ—â—nt diâ—ites â—on in fa 〈…〉 crimen â—arâ—re sed in ijs qui 〈◊〉 â—esciant facâ—â—tatibuâ— Amb. Luke 6. â—24 Iam. 5. 1. Luke 16. 13. 14. Luke 12. 19. Revel 18. 13. 1 Tim. 6. 10. 2. Pet. 2. 15. Phil. 3. 19. 1 Sam. 22. 7. Psal. 127. 2. Eccles. 2. 26. Luke 13. 28. 2 Chro. 17. 5. Heb. 6. 10. Diviâ—ia ut 〈…〉 dimenta improbiâ— itâ— bâ—â—iâ— sunt adjumenta virtuâ—io Aâ—b 2 Sam. 7. 11. 3 Iohn 6 7. Iob 29. 11. 22. Vse Marke 15. 43. 2 King 14. 3. Luke 3. 8 9 11. 1. Obs. Rom. 8. 26 27. Mat. 21. 1. Vse Quest. Ans. 〈◊〉 ur 〈◊〉 gratia praevenâ—em in quantum ipsaÌ„ voluntatem facit bonam ideâ— praeâ— venit quia non est a liâ—ero arbitrio sed infunditur ab â—â—so Deo Magist. sent 〈◊〉 2. dist 20. D. 1 Cor. 8. 3. Math. 20. 30. 31. Marke 10. 3. Heb. 12. 1. Vse Verse 4. 1. Obs. Iob. 32 6. 18 19. 1 Thess. 2. 17. 3. 10 11. 1. Vse vse 2 Vers. 5. 1. Obs. Psal. 9. 18. Prov. 10. 24 28. Esay 45. 19. Esay 8. Esay 6. 4. 5. Esay 65. 1. Vse Iohn 14. 2. Rom. 8. 26 27. 2. Obs. Gen. 17. 18. 19 20 21. Gen. 32. 10. Iohn 4. 47. 53. 1. Vse 2. Obser. Marlâ— 3. 20 21. Vses Iob 23. 10. Iob 36. 7. Vse 2. 2 Pet. 3. 8. 〈◊〉 Obs. Esay 40. 28. 31. Psa. 103. 4. 1 Iohn 4. 7. Past. Present Future 〈◊〉 Iohn 5. 28. 1. Cor. 10. 13. Vse Cant 1. 10 11. Psal. 23. 1 2 6. 2 Tâ—m 4 17. 18. Caution Cant. 4. 8. Verse 6. Caution Esay 42. 10. Act. 18. 6. Vse 2. Mat. 10. 20. 2 Thess. 1. 11. Veâ—uâ— obediens moram â—â—scit nâ—◠〈◊〉 〈◊〉 oculos parat visui cor â—ussioâ—i â—ures â—â—ditui ma 〈…〉 operi â—eâ—itinerâ— sese totum reâ— colligit iâ—â—â—s 〈◊〉 〈◊〉 â—ussionem Domini impleâ—â— Bernar. 3. Gen. 17. Mat. 2. 14. 1 Tim. 3. 2. Vse 1. Vse 2. Vse Rom. 5. 11. Ioh. 1 12. Vse 1 Cor. 11. Obiect Answer Mich. 7 24. Esay 30 18. Vse 4. Vse Maâ— 24 12. 2 Tim. 4 16. Rom. 16. 17. Vse Iohn 9. 41. Q. A. Phil. 2. 15 16. Tit. 3. 2 3. Prov. 15. 26. Prov. 15. Rom. 7 15 22. Esay 51 1. Esay 32. 8. Vse Esay 19 19. Object Answ. Est modus in dando quid â—ur cui quomodo quando 1 Thess. 5. 13. Esay 32. 8. Vse Vsâ— 2. Vse 3. Proverb 1. 〈◊〉 S 〈…〉 â—1 Vse Quest. Ans. Rom. 13. Vse 1. Quest. Ans. Vse 2. Deut. 28. Object Sol. Object Sol. Object Sol. 1 Cor. 11. Vse Vse 1. Marke 6. Object Coloss. 2 16. Vse Vse Vse z. Rom. 1 6. Vse 3. Vse Rom. 16 10. Obser. Vse Vse 2. Vse 3. Obser. Reason Vse Vse 1. See 〈…〉 donat iâ— Mat. 8 20. 〈◊〉 〈◊〉 Vse 2 Vse 3. Vse 4. Mat. 1. 21. Object Sol. Rom. 3. Object Sol. Heb. 9 24. Gal. 5. Vse â—ames 4 7. Iohn 16. Vsâ— Vse 3. Vse 1. Rom. 1. 20. Rom. 2. 15. Hos. 2 4. Whittak Vse Coloss. 2. Vse 3. Rev. 17. 14. Vse 4. Vse 1. Vse Acts 13. 38. 39. 1 Cor. 6. 10. 9. Vse 3 Iohn 17. 12. 2 Thess. 2. 3. Rom. 9. 1 Thess. 5. 9. 1 Pet. 2. 8. Iude v. 4. Vse 1. Vsâ— 2. Vseâ— 2. 3.
faith is not of all onely his sheepe beleeve in him Iohn 10. And in Gods gracious acceptance of our faith not for the grace it selfe it is in this life imperfect but as it is relative so faith is imputed for righteousnesse and righteousnesse is imputed without workes Rom. 4 5 9 11. Imputation is three fold 1. Acceptation of a thing as sufficient though insufficient in it selfe so some falsely define our justifycation to be nothing else but Gods gracious acceptation of our faith in Christ though in it selfe unperfect for our perfect righteousnesse It is certaine God receives no righteousnesse from us unto our justification in whole or in part but giveth righteousnesse unto us and imputes it for our owne as if wee had wrought it our selves 2. For accounting that righteousnesse which in it selfe is perfect and reckoning it to us as ours though not done by us 3. When the righteousnesse so perfect in it selfe wrought by Christ not by us is so reckoned ours as if wee had done it our selves one shall say Surely in the Lord I have righteousnesse c. It is questioned betweene us and the Papists not whether by faith but by what faith wee are saved By faith ye are saved is the expresse word of God Eph. 2. Iustification is unto life Rom. 5. Therefore that faith which justifieth is lively dead faith doth not justifie They professe to differ from us in the question of faith In the object subject act The object they make to bee onely the whole word of God Which wee deny not but thâ—s faith the Divels have which giveth no peace but leaveth them trembling at their owne damnation which is set downe in the word of God 1. The object of faith is the whole truth propounded in the Scriptures called faith of the truth King Agrippa beleevest thou the Scriptures I know thou beleevest That Christ is He that commeth to God must beleeve that God is so that Christ is The Iewes beleeve not this but count that Iesus the Sonne of Mary who is the Christ of God to have beene a deceiver and looke for the Messiah to come The things spoken of Christ in the Scriptures all that Iohn spake of this man was true Iohn 10. The Turkes beleeve that Christ is and that hee was for his time a great Prophet but not all things the which Christ hath spoken written of him Iohn 14. Beleeve me that I am in the Father and the Father in me To rest and stay on Christ for the benefits brought by him This is the faith that is given on the behalfe of Christ. The faith of Gods Elect peculiar to the sheepe of Christ it is called receiving of Christ Iohn 1 12. We teach that the proper object of justifying faith is Christ with promise of mercie in him as forgivenesse of sinnes reconciliation c. Gal. 2 16. Even wee I say have beleeved in Christ that wee might bee justified by the faith of Christ that say the Papists is as by a disposition to justification but that is false for that putts a space betweene justification and faith but they are together in time contemporarie every one assoone as hee beleeves is just Paul opposing in the point of justification beleeving and doing faith and worke therefore it doth justifie not as it is a worke but as an instrument to receive Christ and in him righteousnesse unto justification of life imputation of righteousnesse without workes The Israelites stung of fierie Serpents were cured without doing any thing but looking upon the brasen Serpent and so with faith of the promise of God were healed so we fixing our eye of faith upon Christ and the promise of speciall mercie in him are justified and saved Iohn 3 16. We are commaunded to beleeve the Gospell the Gospell is the tydings of good things that betyde us in Christ as forgivenesse of sinnes the favour of God restoring to heaven adoption to be the children and heires of God and these without our labour or workes onely of the free grace of God Theophylact Math. Evangelium secundum Matthaeum Evangelium de eo quòd nunciet nobis res prospâ—ras bene se habentes Eoc est bona nempe remissionem peccatorum justitiam reditum in coelos adoptionem in filios dei nunciat autem quod facile et gratis haec accepimus neque nostro labore assequnti sumus hac â—ona neque ex nostris acceperimus bonis operibus sed gratia et misericordia dei talia bona consiquutisumus Thus the object of faith is the speciall mercie of God to me in Christ in whom I receive these good things 2. Christ saves that which was lost by Sanctification of the Spirit unto this they were Elected in Christ Eph. 1 4. 2 Thess. 2 13 14. 1 Pet. 1 2. And this is glorifycation and salvation begunne whom hee justified them hee glorified 2 Cor. 3 18. Wee all behold as in a mirror the glory of the Lord with open face and are transformed into that image from glory to glory as by the Spirit of the Lord. The Apostle notes three things great benefits which all we the whole body of beleevers do receive by the Gospell as the Spirit makes it quickening to us 1. The revelation of God 2 Cor. 4 6. The light of the knowledge of the glorie of God 2. Transformation into the image of God by glorious sanctification whereby they become like unto God the Spirit of glorie which is the Spirit of God resteth upon you 1 Pet. 4 14. Called peculiarly the glory Esay 4 2 3 5. Vpon all the glory shall be a defence set forth in earthly similitudes Psal. 45 9. A vesture of gold Esay 54 11 12 13. v. 8. Iuory palaces beautie for Christ to be pleased and delighted in ornament much set by of God 1 Pet. 3. God is infinitely glorious in holinesse they are partakers of his nature by Christ not essentially as the naturall sonne but by similitude 2 Pet. 1 4. Adoption giveth them the dignitie of the Children of God heires with Christ. Adoption belongs to glorification Christ giveth the glory that his Father gave him Iohn 17. Vnto them the effectuall knowledge of Christ reneweth a man according to the image of God in the truth of holinesse and righteousnesse so as he is the glory of God as hee is his image Some excelling in holinesse are in a speciall sort called the glory of Christ 2 Cor. 8 23. In whose persons the glory of Christ shines forth as in some image 3. There is a proceeding in this glorification from one degree of glory to another which in respect of the soule is made perfect in death 12 23. This increase in glory is set forth by outward things Cant. 1. 8. When the Churches spirituall ornament is set forth by rowes of stones and chaines of gold she is promised to be made still more glorious v. 10. Wee will make thee borders of gold with studds of silver Richly decked alreadie
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is