The Mirror or Miracle of Gods Love Unto the World of His Elect, Sermon

The Mirror or Miracle of Gods Love Unto the World of His Elect · Sermon

p. 1THE MIRROVR OR MIRACLE OF GODS LOVE VNTOUNTO THE WORLD OF HIS ELECT.

IOHN 3.16.

For God ſo loued the world, that hee hath giuen his onelyonly begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave euerlaſting life.

THERE is no wiſedome to bee compared with the knowledge of God in Chriſt.The excellency of the knowledge of Chriſt. This hath not a few Arguments to commend it. 1. Cor. 2.7. Ioh. 17.3. It is not ſimply wiſedome, but Gods wiſedome, in an eminent and high degree, wrapped and folded vp in a myſterie which all men cannot conceiue. It is a ſecret hidden wiſedome: and that not lately deuiſed, but thought on of old, reſolued and decreed by God, euen before his purpoſe to create the world, for a more ſpeciall aduancement vntounto glory. Yea, to know God in Ieſus Chriſt is life it ſelfe that life which is euerlaſting: which it bringeth vsus not onelyonly in a ſure hope and expectation; but in p. 2ſome fruition of it, in the foretaſte and firſt fruits therof. I hauehave therefore made choice of this place, as in which both God our louing Father, and Chriſt the gift of his grace are vnfoulded vntounto vsus. But before we come to handle the words themſelues, it is fit by obſeruing their coherence, to know the true ſcope they aime at, and if any thing bee obſcure to vnfould it.The coherence of the words. The dependance they hauehave on the former words is on this ſort; Chriſt in the verſe immediately going before gaue this out generally: That whoſoeuer beleeueth ſhall hauehave life euerlaſting. Now the Iewes giuen to emulation, might thinke much that the priuiledge of life ſhould bee communicated with the vncircumciſed Gentiles. Chriſt therefore meeteth with this corruption,Which come in to meete with a ſcandall of the Iewes. and confirmeth the vniuerſality of that propoſition, with this reaſon. What GOD propoſeth as his end, ſhall certainely be. My counſell ſhall ſtand, and I will do whatſoeuer I will. Iſay 46.10. But God hath ſet downe with himſelfe this end in giuing his Sonne; that whoſoeuer beleeueth ſhall hauehave life: Ergo Whoſoeuer beleeueth ſhal hauehave life euerlaſting. The Minor is in theſe words of my Text: the concluſion in the fifteenth verſe: the propoſition is from elſewhere to be gathered and ſupplied. In the words there is onelyonly one phraſe of ſpeech that doth neede to be vnfoulded; that is, what is meant by the world. Their ſenſe.Theophylact giueth two ſignifications of this word,What is meant by the world. in the eleuenth of Iohn, the one foreign, that is, the whole vniuerſe. The other, foreign, that is, men worldly minded. Some taking it in the former ſenſe very largely,Not all mankinde a… ſome thinke. though not for the vniuerſalitie of the creature, yet for all men vniuerſally, p. 3giuegive theſe two interpretations of it. The firſt, thus. God ſo loued all men, that he vouchſafed to giuegive and offer his Sonne in the preaching of the Goſpell vntounto all; according to thoſe places: Goe, teach all Nations, Mat. 28.19. Preach the Goſpell to eueryevery creature. Marke 16.15. A trueth, I confeſſe, but not meant in this place. For heere is not meddled with the Miniſterie: but the Decree of God, and manner of our Redemption, is manifeſted. And when wee come to handling of thoſe words of giuing the onelyonly begotten, we ſhall ſee that agreeably vntounto the context, they are to be taken in another ſenſe. The ſecond expoſition is, that God ſo loued all, that hee gaue his onelyonly Sonne to death, of purpoſe and effectually for all. But this is falſe. For euen this one reaſon ouerthroweth it.For God did not purpoſe the ſaluation of all mankinde by Chriſt. Whatſoeuer the Lord purpoſed, Chriſt perfectly performed. I hauehave finiſhed the worke thou gauest mee to doe. Iohn …7.4. But Chriſt did neither make interceſsion, nor dye for all. Ergo. The firſt is proued: Iohn 17.9.Since Chriſt did not intercede for all mankinde. &c. I pray not for the world. That is, ſay ſome, not that they ſhould continue in worldly courſes. Anſ. There is an oppoſition betweene the world, and thoſe that were giuen vntounto Chriſt; which plainely ſheweth that hee doth exclude the world from the benefit of his prayers, as being none of thoſe which were giuen him by his Father: which oppoſition doth alſo inferre and inforce thus much, that if in one member (as, for them which thou gaueſt me) perſons, namely Gods elect are meant, as is moſt euident: then in the other we are to vnderſtand not worldly courſes, not approued of God; but men, paſſed by & neglected of him.

But this prayer is not made by him as Mediatour.Euen when he prayed as Mediatour. p. 4Anſ. Thi… ſh ft is vtterly ouerthrowne by the context of this Chapter. For this was made when the houre of his offering vp approached; was as it were the ſanctification of himſelfe thereunto; was not made for a few godly, but all that euer ſhould beleeue, verſe 20. Which Cyril ſaith to be put in, leaſt that the high Prieſt and Mediatour of our ſoules ſhould not ſeeme to intercede for vsus.Pontifex & mediatar animarū noſtrarum pro nobis minime interrogare videretur. And the iudgement of Cyril is, that he maketh this prayer as Mediatour on the ninth verſe of this Chapter. Where hee hath theſe words; Chriſtus ſuos a non ſuis ſeparans, pro his qui verbum audierunt, qui iugum ſuſceperunt, rogat, quorum Mediator atque Pontifex eſt, iſtis tantummodo mediationis bonum non iniuria attribuens: that is, Chriſt ſeparating his from thoſe that were not his, doth pray for thoſe which heard his word, which had taken his yoke on them, not vniuſtly beſtowing the benefit of his mediation onelyonly on thoſe, whoſe Mediatour and high Prieſt he is.

Not did die for all mankinde, but his ſheepe onelyonly.The ſecond thing, that he died not for all, appeapeareth, Iohn 10. verſe 15. I lay downe my life for my ſheepe. Yea, but may it be ſaid, all are his ſheepe. Anſ. Not ſo. For his ſheepe hauehave their note and name giuen …em of ſeparation from others which are not ſo: Secondly, in the twenty ſixt verſe hee ſaith to ſome preſent, that they were not of his ſheepe. That is, wilſome ſay, becauſe they would not beleeue. Anſ Nay rather becauſe they were not his ſheepe, they beleeued not, as there appeareth. And at the laſt iudgement we ſhall know that there is difference betwixt goates and ſheepe.

Some third ſignification then is to be inquired: p. 5which wee ſhall ſee by comparing 1. Iohn 4.14. and Mat. 1.21. to be the people of God whom hee ſaueth in the world, and to note no more. Hee is the Sauiour of the world,But it noteth Gods people in the world. ſaith Iohn: and who or what is this world that he ſaueth? All men? Not ſo, but his people: as in Mathew is expounded; Thou ſhalt call his name Ieſus: For he ſhall ſaue his people from their ſinnes. Which all are not.But all are Chriſts people Anſw. If his Kingdome of power be conſidered, it is true: but not ſo of his kingdome of grace. His people in this regard are deſcribed, Tit 2.14. 1. Pet. 2.9.But onelyonly the Elect. to bee a peculiar and choſen people. Diuers Fa…hers call the diſpenſation committed to Chriſt Oeconomia, which noteth a domeſticall regiment ouer the houſ-hold of faith. And thus Auſten often conſtrueth the word world; pro mundo ſeruandorum, mundo redemptionis. For the world of the ſaued ones, the world of the redeemed, to which is oppoſed, mundus damnandorum et perditionis; the world of the damned or loſt wretches. And ſo on the ſeuenteenth of Iohn, verſe 23. that the world may know, &c. Tha… is, ſaith Camerarius foreign, thoſe which are ſaued in the world.Called the world for three cauſes. And there are three reaſons why the Church of God, the bodie of Chriſt which only belongeth to ſaluation, is called by the name of the world. 1. They hauehave their particular vniuerſalitie. For all kindes, and all times hauehave made vp this number. Secondly, now the fulneſſe of time approached that the Church was to become Catholique, in regard of place. The whole world after a ſort was to goe into it: not the Iew and Grecian only, but euen th… Scythian and Barbarian too. Thirdly, in reſpect of their ſtate, before they are effectually p. 6called, and actually made the ſonnes of God. For before this they walke after the courſe of the world. Epheſ. 2.2. So then, the true meaning of theſe words is this. God ſo loued his people choſen to ſaluation through the world, that he gaue his Sonne, that they ſhould not periſh, but hauehave life euerlaſting. The which vvords fitly caſt themſelues for matter into theſe three points.Three points of this Scripture. 1. The ſpeciall louelove of God toward his. God ſo loued the world. Secondly, the effect of his louelove, that he gaue his onelyonly begotten Sonne, Thirdly, the end, that whoſoeuer beleeueth in him might hauehave life euerlasting. Firſt, I will giuegive the inſtructions which offer themſelues to our conſideration in the two firſt members. Secondly, I wil come and peruſe the words more particularly.

Doct. I. God doth beare a ſpeciall louelove to his.The firſt doctrine is intimated in the firſt word, So. So God loued the world. For heere is inſinuated ſo much: That the Lord regardeth his with an eſpeciall fauour. To vnderſtand this the better, wee muſt ſee how the compariſon ſtandeth. God loueth all his creatures, and hateth (as the Wiſeman ſpeaketh) nothing he hath made. For to louelove, is nothing but to will well, and to doe well to any. Now the Lords goodnes is ouer all.God is generally good to all creatures. More ſpecially to Man. For in him we liue, euerything hath life, motion, and being from him. Act. 17.28. He doth preſerue the very beaſt. Pſa. 36.6. But much aboue all other creatures doth hee louelove mankinde. The arguments whereof are;Foure ſignes thereof. Firſt, his long ſufferance toward vsus: Secondly, his indulgent grant of the vſe of his creatures, whereof we hauehave made our ſelues iuſtly vnworthy. Act. 14.17. Thirdly, that Chriſt took not the nature of Angels, but hath aſſumed into one p. 7perſon with his Godhead the ſeede of Abraham. Fourthly, that hee doth vouchſafe the Goſpell of his Sonne to all mankinde. But though his merciemercy is ouer all, and aboue other creatures ſhewed vntounto man: yet the louelove vvherewith theſe are embraced,But his louelove toward his elect is moſt entire & aboue al. compared vvith that louelove wherewith he hath his children accepted through Chriſt, is called hatred: and therefore CHRIST ſetting down this, doth by this word (So) make a diſtinction of this kindneſſe and louelove from all other.foreign. Paul who ſounded deepely both our miſerie in our ſelues, and happineſſe in Gods louelove, when hee commeth to conſider this louelove to his in CHRIST, doth raiſe his ſtile, as if no vvords were ſufficient to expreſſe it: as may bee ſeene, Epheſ. 1.6. But ſpecially Epheſ. 2.4. & 7. where this his kindneſſe toward vsus in Chriſt, is called great louelove, rich merciemercy: Yea, and more, the exceeding riches of Gods grace.Moſt rich. And ſpeaking of Gods louelove in Chriſt (for this and the louelove of Chriſt, becauſe God was in Chriſt, may and doth ſound all one: as Rom. 8.35. The queſtion being asked, Who ſhall ſeparate vsus from the louelove of Chriſt: The anſwere is, nothing ſhall ſeparate vsus from the louelove of God which is in Chriſt, verſe 39. making them to bee the ſame) ſpeaking, I ſay, of this louelove, he doth wiſh, the Epheſians might be able to know the ſame, though indeed paſſing knowledge.Paſ…ing knowledge. Ephe. 3.19. where he maketh it to be a louelove incōprehenſible, much more vnſpeakeable. It is therfore compared with the louelove of a Father. Pſa. 103.Moſt affectionate. 13. As a father hath cōpaſsion on his children; ſo hath the Lord compaſsion on them that feare him. And preferred before the moſt tender bowels of a mother. Eſa. 49.15. p. 8Can a woman forget her childe, and not hauehave compaſsion on the ſonne of her wombe? Though they ſhould forget, yet I will not forget thee. And as it is moſt rich and aboundant, ſo it is a louelove no leſſe ſure and conſtant:And conſtant. for it hath for its ground onelyonly the good pleaſure of God, Rom. 9.11.15. and therefore ſhall neuer change, nor can be altered.

Vſes. 1. From gods louelove to vsus we muſt learne the louelove of our brethrenFor the vſe hereof; Firſt, Gods example in morall duties is eueryevery where made to vsus a patterne of imitation: Be ye holy, for I am holy. 1 Pet. 1.26. Wee therefore from this louelove of God toward vsus, muſt learne to louelove one another, as Iohn doth vrge it on vsus, 1 Iohn 4.11. Beloued, if God loued vsus, nay, ſo loued vsus, that is, with ſo admirable and ſuperaboundant louelove, wee ought to louelove one another: For what? are wee too good to louelove there where God himſelfe doth louelove: and that with maruellous louelove aboue all creatures? or doth God beſtowe ſuch ſingular louelove on any man, who is not thereby made worthy of our louelove? As nothing doth more become a ſort of beggers children whom ſome rich and noble perſon ſhould ſo louelove as to adopt them his ſonnes and fellow-heires, then to louelove dearely and intirely among themſelues: ſo is it a moſt ſeemely thing that we ſhould follow God in this louelove, and imbrace them with true and feruent louelove whom he hath made fellow-heires with vsus; yea, and in our louelove we muſt keepe the ſame order which the Lord obſerueth; Be yee mercifull as your Father is mercifull. Our louelove ought to reſemble Gods for kinde and order.Luke 6.36. ſaith our Sauiour. As the ſame mercy is to be ſhewed by vsus not for meaſure & degree, but for kinde, which God ſheweth: ſo muſt wee tread the ſame ſteps for order, wherein our heauenly Father p. 9doth goe before vsus. There is no creature ſpecially of thoſe that are ſeruiceable to vsus, but we muſt be louing and kinde thereto.Shewing kindneſſe to beaſts, more to men: moſt … the godly. A righteous man doth regard the life of his beaſt: Prou. 12.10. Next, all men muſt be loued: but as God doth embrace his elect with a ſingular louelove aboue other men; ſo muſt wee be more eſpecially affectioned toward the godly, as Paul doth direct vsus, Gal. 6.10. Doe good to all men, but eſpecially vntounto them which are of the houſ-hold of faith. 2 Our louelove to God a… our … neighbour …p… get… …rom Gods louelove to vsus.Secondly, this point touching Gods louelove toward vsus, doth ſhew whence it is, that our louelove to God & our neighbour is engendred; euen hence doth it proceed from Gods louing of vsus. Saint Iohn, 1. Iohn 4.12.16. doth proue and conclude that wee are in God, and hauehave the knowledge and faith of Gods louelove to vsus, euen from our louelove to God, and our Brethren. For God is louelove: yea, that maine and vaſt ſea of louelove, from whom all thoſe ſtreames and riuelets of louelove that are in men do iſſue and flowe.

If vvater bee vvarme and doe heate,We are this way key cold vnleſſe God warme vsus. it is not of it ſelfe (for it is an extreame cold element) but by vertue of fire in ſome ſort dwelling in it, which the Philoſopher cals the exceſſe of heate: So the holy louelove of God and our brethren, cannot kindle of it ſelfe in our hearts, which are moſt auerſe there from, but muſt come from God, who is louelove himſelfe, dwelling and reſiding in vsus, and our taſte of this infinit fauour vntounto vsus. As Saint Iohn ſaith plainely, 1. Ioh. 4.19. that we louelove God, and ſo our neighbours, becauſe he loued vsus firſt. The cold and frozen earth cannot cheriſh the trees and plants with any kindly heate and iuice, except it firſt bee thawed and warmed with the p. 10aſpect of the ſunne ſhining on it, and approaching to it. And ſo the louelove of God looking out vponupon vsus in Ieſus Chriſt, muſt firſt melt our frozen, and warme our cold hearts, before we can ſhew and put forth any affection, or worke of louelove to God and our brethren. Nor is this point needleſſe to be knowne.A point needfull to bee knowne. For if we know it not, we ſhall neither giuegive praiſe to God vvhen this affection ſparkleth in vsus: nor know when it is frozen whither to repaire, that it may bee reuiued and inflamed in vsus.

3. The folly of the world, which hateth moſt whom God loueth.Thirdly, from this louelove of God to his, we may take notice of the folly of the world. For they hate there moſt, where the Lord loueth moſt. I (ſaith our Sauiour) Iohn 17.14. hauehave giuen them thy word, and the world hath hated them, becauſe they are not of the world, &c. The more louelove God doth manifeſt vntounto any in giuing them his word and grace, to obey and imbrace it, the more the hatred of the world doth boyle and breake out againſt them. Water for the contrarietie that it hath with fire,A note of their comitie againſt God and the godly. doth hiſſe, ſpet and ſputter, not onelyonly vvhen fire falleth into it, but if any thing throughly heated with the fire catch it. And whence is this in worldly men, but from their aduerſe diſpoſition to and hatred of God, that they hate the deareſt people of the Lord, and thoſe in whom his grace is moſt apparant? In Princes Courts are not they rebellious ſpirits and fooliſh men,And the next way, that profeſſe open and mortall hatred to the greateſt Fauorites of the King? Doe they not take the right way to ruinate themſelues and their eſtates? Such as are politiquely wiſe, and intend to riſe to any matters or eſtate in the Court, will rather obſerue the Kings ſpeciall fauourites, p. 11louelove them, and inſinuate into their acquaintance: So is it a moſt ſottiſh folly in men of the world, to hate the Lords holy and deare children. For be they ſure that the Lord vvill hold them (as they are) enemies to him;to k…ep th mſelues from all bleſsings. that they ſha…l want many a ble…sing from the King of Heauen, which the prayers of the godly vvould obtaine for them. Yea,N…y to ruinate themſelues. many plagues will light vponupon them in this reſpect. If they will be wiſe for their ſoules and bodies too, it is their beſt vvay to louelove and embrace with all kindneſſe the people of God, which God vvould take as a token of louelove to himſelfe, and they ſhould hauehave the benefit of their prayers, vvhichwhich can obtaine great things from God.

It followeth, that he gaue his onelyonly begotten Sonne.

Doct. 3. Gods deareſt louelove is manifeſt not in outward things, but in Chriſt giuen vsus.OBſerue heere wherein the ſpeciall louelove of God conſiſteth: not in health, wealth, honours, countenance, libertie, and ſuch like, but in the gift of Chriſt. As his louelove towards his was exceeding great, yea infinite; ſo hee had no better way to euidence this louelove, but by the gift of his Sonne. By this therefore doth the word of God in ſundry places commend to vsus the louelove of God. God ſetteth out his louelove vntounto vsus (ſaith Paul, Rom. 5.8.) that while we were ſinners, Chriſt died for vsus. So 1. Iohn 4.9. In this appeared the louelove of God toward vsus, becauſe God ſent his onelyonly begotten Son into the world, &c. God did manifeſt and magnifie his louelove in nothing ſo as in the gift of his Sonne vntounto vsus: All his other louelove in diſtributing vntounto vsus wealth,No other louelove at he laſt comfortable without it. libertie, honour and pleaſures, is more then we are p. 12worthy of: but it h…d beene poore and cold louelove in reſpect of any good and comfort to vsus-ward, without Chriſt giuen vsus. Wherin therfore doth Paul place, Epheſ. 2.7. the exceeding riches of Gods grace and kindneſſe, but in Ieſus Chriſt? that is, in this that he hath giuen vsus Chriſt: without whom notwithſtanding all the worlds good and glory,B… we moſt miſerable. there is no brute beaſt, nay, there is not the vileſt and baſeſt creature on the earth, but it is in more happy ſtate and condition then we are.

Vſes. 1 We erre to doubt of Gods louelove vnderunder the Croſſe.The vſe of this briefely is, to take away the ſcandall of the Croſſe, and comfort vsus therein. For vvee, when euill doth whip vsus, the Croſſe lies heauy on vsus, and ſome bitter cup is meaſured out vntounto vsus morning by morning, beginne to queſtion Gods louelove, and thinke that vvee are not beloued of him. But wee goe by a vvrong line, and falſe rule. For wee muſt looke off from theſe things, and examine whether hee hath giuen CHRIST vntounto vsus or no. If wee finde this onelyonly begotten Sonne reuealed in vsus,Specially if wee know & hauehave Chriſt, wee may then aſſure our ſelues, that vvee are loued of GOD, and that euen with this ſpeciall louelove.Who is the ſole …r…eſt of Gods louelove. CHRIST is the ſureſt, yea, the onelyonly pledge of Gods louelove; whom, if wee hauehave beſtowed on vsus, let other matters goe as they may, wee neede not to doubt, but that wee are of Gods beſt and deareſt fauourites.

2. They dream who preſume on Gods louelove for their worldly proſp…ritie.Secondly, this may ſerue to quell and pull downe that vaine prefidence that is in many: vvho, vponupon the bare enioyment of outward things in great plenty, preſume themſelues to bee moſt deepely in the Lords fauour, and before others in that point. p. 13For this is a moſt fond preſumption and meere deluſion, to build our hopes of Gods louelove, on ſuch ſandie grounds. No man can know whether GOD louelove or hate him by theſe outward things, Eccleſ. 9.1.In … ir …uffe without Chriſt they are but as traitours without a Pardon, frolick ng it by the King… patience. Were it not fond for a Traitour to preſume of the Kings MercieMercy that hee doth let …im in the Tower take his reuenues, enioy his Lady and children, ride his great Horſe, and vſe what Lordly ſports hee pleaſe? Can any thing aſſure him of this gracious mercy of his Prince, but his pardon ſent vntounto him vnderunder the Kings hand and Seale? So hauehave thou as much of this vvorldly happineſſe as thou canſt wiſh: be thou for outward things the mirrour and enuie of the vvorld, yet art thou neuer the farther in the fauour of GOD. Thou ſtandeſt but as a condemned Traitour before him, vnleſſe thou finde that hee hauehave giuen CHRIST vntounto th…e, to bee thy peace and thy attonement. OnelyOnly ſo farre as thou haſt the knowledge of of this Iuſt One imparted to thee, as thou doeſt louelove him and his Goſpell, as by faith hee is become thine; ſo farre canſt thou hauehave any aſſurance of Gods louelove and mercy.

All other things notwithſtanding,No better th… Cain. without Chriſt giuen to thee, it is no better with thee then Cain or Iudas, nay, then vvith the Diuell himſelfe,Nay, then the Diuell. who is the Prince of the world, and hath the glory and happineſſe of it aboue the greateſt Monarch of the earth.

Doct. 3. God doth louelove his, before Ch iſt be giuen to die for them.Thirdly, ſince God out of louelove to his, giues Chriſt for their redemption, obſerue that there is a louelove of God to his now in miſery, before Chriſt himſelfe cometh p. 14in as Mediator for them. LoueLove, though in God it is but one moſt ſimply, as himſelfe is moſt ſimply one:Gods lo…e twofold. A latter enſuing of Chriſts de…th. M…nifeſt in our iuſt…fi…ation. yet for the change that it maketh in the creature, and to help our weake vnderſtanding, a former and a latter louelove and grace may be conſidered. For there ariſeth a grace of God vntounto vsus from the bloud of Chriſt, in which mercy this new teſtament of giuing to vsus beleeuing iuſtification vntounto life, is ſtricken. Therefore Chriſt is called the Mediatour of the new teſtament. Heb. 9.15. & 12.24. his bloud, the bloud of the newe teſtament: Mat. 26.28. And of this grace, that place in the third to the Romanes, verſe 24. may bee vnderſtood, where the Apoſtle ſaith, that wee are iuſtified freely by his grace through the redemption that is in Chriſt Ieſus. And reconciliation.And in this reſpect the ſcripture putteth our reconciliation to God, in the death of Chriſt. 2 Cor. 5.19. Eph. 2.16. Rom. 3.25. and elſewhere. But now theſe places muſt not be ſo vnderſtood, as if the Lord within himſelfe before entirely hated vsus; but therefore theſe phraſes are vſed, becauſe that in Chriſt that former louelove of God ſpringeth forth, which while iuſtice was vnſatisfied, might not bud out, but lay hid and couched.A former louelove ſhewing it ſelfe in the gift of Chriſt. For there was a louelove to vsus before Chriſt, of which here is ſpoken; and the effect whereof, the giuing of Chriſt himſelfe, is heere affirmed. A kinde-hearted father doth oft beare a ſecret and inward affection toward an vngratious ſonne, whom he hath caſt out from him: as Dauid toward Abſalom, 2 Sam. 13.39. & 14.1. &c. though he will not ſuffer it to appeare, till by the ſuit and requeſt of ſom friend whom perhaps himſelfe ſuborneth, he bee reconciled to his ſonne: no leſſe was there in God a hid louelove toward vsus p. 15before Chriſt, which the Lord would not ſuffer to break forth to our knowledge, till Chriſt by his death had made our peace for vsus. Neither need we feare the putting of contrary wils in God by this meanes:Before whom God was eſtra… ged from vsus in regard of ſin: but did louelove vsus as foreknowne of himſelfe. for though, as we were in a ſort our owne worke through ſinne, in regard of iuſtice hee did ſtand ſeparated and eſtranged from vsus; yet as wee were his worke, or rather as he had of his gratious pleaſure foreknowne vsus, he loued vsus, and in louelove elected vsus, and therefore nothing hindreth, but that his immutable fauor in theſe reſpects might be ſtill continued toward vsus, and ſo it was. For as his iuſtice for ſinne held vsus vnderunder wrath and death: ſo his louelove worketh another way, taking vsus out of the hand of iuſtice by giuing his only begotten, in whom iuſtice and mercy doe kiſſe each other. And to ſay that the Lord altogether hated vsus in himſelfe, vntill Chriſt made interceſſion, is ſuch an aſſertion as we ſhall be eaſily inforced to reuerſe. For Chriſt made intercesſion, called or vncalled: if called, there was great louelove in the Father, calling him to do ſuch a kinde office for vsus. If we ſay vncalled, we goe againſt the Scriptures of the old and new teſtament, in which nothing is more euidently taught then the calling, anointing, and the ſending of the ſonne by God the father.The vſe to commend Gods louelove as very antient. This now ought to make Gods louelove the more deare and pretious vntounto vsus, as being very antient, and freely borne toward vsus: antient I ſay, for we are loued of God before Chriſt was appointed our Mediatour, who yet was ordained before the foundation of the world. 1 Pet. 1.20. Wherefore Gods louelove hath been toward vsus from all eternity. Now louelove, as wine, doth receiue the greater prayſe by the age of it: old wine is the beſt p. 16and antient louelove is the moſt approued. How much doe we eſteeme of ſuch a friend as hath borne vsus good will for ſome twenty or fourty yeares together? The more reckoning ſhould we make of Gods louelove, which hath been eternall. Then alſo it is moſt free;And moſt f…ee. for before Chriſt wee were enemies to God, there was nothing to be ſeene in vsus but ſinne and miſery, nor any thing to draw Gods affection toward vsus, but his own free and good pleaſure: now that louelove which we hauehave deſerued, we the leſſe eſteeme; but ſuch louelove as is freely conferred on vsus, we do make more ſtore of. And this is the excellency of Gods louelove vntounto vsus, that it is moſt free and gratious; no way procured by our ſelues who were children of wrath; no nor by Chriſt himſelfe in the firſt motion of it: but it did giuegive Chriſt as a pledge thereof, and a meane to make way more plen…ifully to poure out it ſelfe vponupon vsus. Fourthly, 4. Doct. Our redemption by Chriſt doth beſt of all manifeſt Gods louelove.Whereas God louing vsus giueth Chriſt vntounto vsus, wee are to obſerue that this courſe of redeeming vsus by Chriſt is moſt anſwerable & agreeable with the louelove and grace of God. True it is, if Gods abſolute power be conſidered, and the freedome wherewith hee inclined to all, which from eternity he decreed, we may ſay,Another way was poſſible, but this moſt fit. hee could hauehave taken another courſe for our redemption. But if a way be conſidered wherein his iuſtice e…pecially his louelove might be made manifeſt, this is of all moſt fit and expedient. For it followeth (as he…re you ſee) on Gods louelove, as if louelove it ſelfe had deſigned it, and he hath choſen this way: who as hee is moſt powerfull; ſo is not his wiſdome any whit inferiour to his power. And that this point may bee the more cleared, as alſo that we may ſee that when Paul p. 17falleth into the argument of Gods louelove, hee doth not without cauſe ſpeak ſo loftily, we will ſift theſe words ſomewhat more narrowly.Setting ou… Gods louelove in foure circumſtance…. Wherein foure circumſtances are to be noted, whereby the louelove of God is much amplified. Firſt, the partie louing: Secondly, thoſe that are loued: Thirdly, the thing giuen: Fourthly, the manner of giuing.

Firſt, in this that God loueth,1. In …o… who firſt ſought louelove, when wee gaue the …ſt offence. his exceeding grace is not a little commended. For when two men are at variance, if the partie wrongfully offended do ſeeke him, who gaue him the offence, how is his meekeneſſe and gentleneſſe thereby declared? Euen thus the caſe ſtandeth twixt God and vsus: we had prouoked his diſpleaſure; he procureth our reconciliation and attonement. And for this cauſe our righteouſneſſe and Redemption is ſaid to be made of God to vsus. 1. Cor. 1.30. Saint Iohn, alſo expending and weighing this thing, doth from it magnifie the louelove of God. 1. Iohn 4.10. In this is louelove, not that wee loued God, but that he loued vsus. Secondly,2. In the perſons loued: v…z. our ſelues being ſinners, & his enemies. to conſider the perſons loued, is no leſſe argument, whereby this louelove may be extolled For whō loued God? VsUs, ſaith Iohn. Being now like the world, no better then the Reprobates; when our deeds, words, and wiſeſt thoughts were enmitie againſt him; then I ſay, did God regard vsus. From hence Paul bringeth in the louelove of God moſt gloriouſly cloathed, ſaying, that it was great louelove and rich mercy in God, that he did then quicken vsus, when we were dead in ſinnes and treſpaſſes. Epheſ. 2.4.5. And Romanes 5.7 from hence alſo doth hee extoll it. In this God ſetteth out his louelove vntounto vsus, that when we were his enemies, Chriſt died for vsus. The third p. 18circumſtance is the thing giuen,3. In the thing giuen: viz the onelyonly begotten Sonne of God. & that is in this word, the only begotten: which is a vvord putting a difference betwixt this perſon, and any other. EueryEvery where in Scripture excellent priuiledges are beſtowed on Gods children: but ſo that Chriſt hath ſtill the preheminence. Wee call God Father, as Chriſt teacheth vsus, Mat. 6.9. and this Abba Father is the voice of the Spirit which is in vsus. Gal. 4 6. Yea, ſo did the Church, when this ſpirit of adoption was not ſo plentifully powred out. Iſay 63.16. Thou art our Father, though Abraham be ignorant of vsus, and Iſrael know vsus not. But Chriſt calleth God, as the Iewes rightly gather, Iohn 5.18. foreign, that is, his owne, his proper father,VntoUnto whom God is a proper father. in ſuch a ſort as no man elſe did or could; otherwiſe they would not ſo hauehave ſtormed at him. So wee by nature are the ſonnes of wrath, yet by faith we hauehave this priuiledge to be the ſonnes of God. Iohn 1.12. But Chriſt is called his owne proper Sonne,He is Gods proper Sonne. Rom. 8.32. who ſpared not his owne Sonne. So, we are begotten not of bloud, nor of the will of the fleſh, Iohn 1.13. but God of his owne will by the word of trueth hath begotten vsus. Iam. 1.18.And one…y begotten: Not becauſe of the ſtrange framing of his humane nature. As Seruetus falſely. But Chriſt is the only begotten euen from the Father. Ioh. 1.14. Where by the way, we may not vnfitly conſider Seruetus his expoſition, who ſaith, that Chriſt is ſaid the onelyonly begotten of God onelyonly in regard that his humane nature was framed in a ſort proper to himſelfe. But this is but a fiction. For firſt, conſider what it is to beget, and Chriſt cannot in regard of the humane nature be ſaid begotten. To beget, is ex ſubstantia gignentis proferre ſimile ſecundum ſubſtantiam, that is, Out of the ſubſtance of the begetter, to bring forth a like thing according p. 19to its ſubſtance. But now the humane nature, and diuine eſſence are wholly different. Secondly, he ſhould rather in this reſpect be the onelyonly begotten of the holy Ghoſt. For that perſon immediately and determinatiue, did frame of the ſubſtance of the Virgin, that immaculate maſſe, and vnite it to the diuine nature. Thirdly, Adam and Eue might thus as well be ſaid the onelyonly begotten of God, who were after a proper manner made of God. Fourthly, Chriſt as man hath alwaies beene held as without father, and (ergo) vnbegotten. For theſe two ſtand in relation one to the other. Fiftly, the Scripture auoideth this phraſe, ſaying of Chriſt, Iohn 1.14. that he was made fleſh; and Rom. 1.3. made of the ſeede of Dauid: and Galathians 4.4. made of a woman. foreign is ſometime vſed; but it ſignifieth nothing but foreign to be borne: Mat. 2.1. and ſo Ialad is vſed anſwerably with the Hebrew. If this foreign bee further vrged, as it may, it muſt bee onelyonly to proue that Chriſt was not in Maria onelyonly, but ex Maria alſo, againſt Marcion. So then if you aske what this thing borne in and of the Virgin was, I anſwere, the onelyonly begotten Sonne of God. If you aske how; I anſwere;But becauſe of the perſonall vnion of it with the onelyonly begotten Sonne. not becauſe the humane nature vvas thus ſtrangely framed, but becauſe it was perſonally vnited to the onelyonly begotten of God. Now then wee may fitly come to conſider what this is that God beſtoweth; in a word, his only begotten made fleſh, God with vsus. Immanuell. A great gift.A wonderfull gift: For the Father after a ſort hath giuen himſelfe. For he hath giuen that perſon, in whom he is wholly, and who altogether is in him. But if wee will view the rich pieces p. 20in this Iewell, what rare matter can we wiſh, which is not heere included? Wee are (as Zophar ſpeaketh) borne like wilde Aſſe colts. Iob 11.12. Would wee hauehave wiſedome?Wherein we hauehave wiſdome, Heere is the eſſentiall wiſedome of the father, the obiect of all true wiſedome, which tendeth to ſaluation: yea, in him is our wiſedome, not onelyonly while wee walke by faith at home in this body, but alſo when we ſhall walke by ſight with the Lord, ſeeing him as hee is. All the treaſures of wiſedome and vnderſtanding are hid in him: Col. 2.3. Would you hauehave Righteouſneſſe?Righteouſnes, Hee is eſſentially righteous, as God; in our nature habitually and actually righteous: He is Iehouah our righteouſneſſe, the Sunne of righteouſneſſe, that perſon which hath brought with him euerlaſting righteouſneſſe. Would you hauehave Redemption?Redemption, With him is great redemption. Pſal. 130.7. Through him hauehave wee redemption, that is, forgiueneſſe of our ſinnes: Col. 1.14. By him wee doe waite for the redemption of our body: Rom. 8.23. and laſtly ſhall hauehave the redemption of the inheritance purchaſed vntounto the praiſe of his glory. Epheſ. 1.14. Would you hauehave Sanctification?Sanctification, He is our ſanctifier. The ſpirit is giuen to him, not by meaſure, that wee might draw from him grace for grace. Iohn 3.34. & 1.16. The fulneſſe of the Godhead dwelleth perſonally in him, that in him we might bee compleate. Coloſ. 1.9, 10. Which place ſpeaketh not ſo fitly of any thing imputed to vsus, as of thoſe graces which from him are infuſed. Would you hauehave life?Life, Hee is the reſurrection and the life: Iohn 11.25. Both the firſt and ſecond reſurrection come from him: And we doe not now liue, but it is p. 21Chriſt who liueth in vsus; Galat. 2.20. Yea, eueryevery parcell of that glorious life wee leade in the heauens muſt come from him. For this life is hid with Chriſt. Col. 3.3. Would you hauehave any thing? Why this onelyonly begotten is heyre of all things;and plenty of all things for ſaluation. thoſe that beleeue on him, are coheires with him, and hauehave intereſt to that new heauen, and new earth which ſhall ſtand before the Lord for euer. Hence it is that the Church ſeeketh out the comelieſt, the ſweeteſt, and the richeſt things to reſemble him. This ſhould excite vsus, who ſeekeWhom wanting, ſeeke we to enioy him. things tranſitorie and vaniſhing, with great care, to giuegive our temples no reſt, nor our eye-lids no leaue to ſlumber, vntill we hauehave intereſſed our ſelues in this onelyonly begotten, in whom as a common treaſurie and conceptacle all bleſsings ſpiritual, from all eternity purpoſed, and in time giuen vsus, are repoſed. And on the other ſide, ſuch as hauehave this rich pearle of the Goſpell ſhould with the Apoſtle, 2. Cor. 6.10. in heauineſſe be reioicing;And hauing him to reioyce in him. in pouertie making others rich; and when they hauehave nothing, be as thoſe which poſſeſſe all things.

The fourth4. In the manner of giuing him. and laſt thing is the manner of giuing. This that wee may more fully conceiue, may fitly be conſidered in three degrees.That was three waies. Firſt, Chriſt was giuen in the moment of incarnation: Secondly, in the whole courſe of his life, to fulfill obedience on our behalfe: Thirdly, hee was giuen to ſuffer death, the accurſed death of the Croſſe, that wee might be deliuered. The firſt of theſe is cleare many waies; 1.Firſt, in his very birth. by ſcripture, 2. by the confeſsions of the antient Churches, 3. by reaſon: and in the fourth place, the contrary hath beene condemned of hereſie. We muſt not conceiue p. 22Chriſt to come into the world as for himſelfe and his owne buſineſſe,Our ſaluation being his onelyonly errand, and not his owne aduancement. and to take the work of our redemption as a matter by the way: but we are ſo to take him in the moment of his incarnation, as beſtowed on vsus by God the Father: as is plainely affirmed, Eſay 9.6. Luke 2.11. Rom. 8.3. Heb. 2.14. And in this laſt alleaged ſcripture the Authour plainely ſheweth, as the incarnation of Ieſus Chriſt,And he being incarnate. ſo the cauſe and end for which Chriſt tooke fleſh. Becauſe (ſaith he) the children were partakers of fleſh and bloud, he alſo tooke part with them, that through death he might deſtroy him that had the power of death, that is, the Diuell. In which place two things are very obſerueable; 1.1. That he might dy for vsus. that Chriſt tooke fleſh, that in this nature which was capable of ſuffring, through death hee might obtaine victory. 2.Be like to vsus. Mark, that the fleſh of Chriſt is made reſpectiue to a former type, to wit; the nature of the children, the worke of whoſe redemption was commended to him. And this point is to be laid vp againſt ſuch, who holding the coming of Chriſt in the fleſh, though man had not fallen, make him the firſt in intention, though the laſt in execution. If that Chriſts fleſh and bloud had beene firſt intended, then the children ſhould hauehave reference to him as the firſt ſampler; who are now made the patterne of his humane nature, as for whom it was onelyonly vndertaken. And ſo all the Confeſsions, the Nicen, that of Damaſus, the Epheſine, the Chalcedon, run perpetually in this ſtile, Propter nos, nostramque ſalutem, propter nos homines, et ad implendas ſcripturas, deſcendit à Patre, natus ex Maria, homo factus eſt; that is, For vsus and our ſaluation, for vsus men, & to fulfill the Scriptures, he came downe p. 23from the Father, was borne of the virgin, and made man: And none conſider Chriſt as coming for himſelfe, but as giuen to vsus in his firſt entrance. And in the hymne of Saint Ambroſe, Te Deum, thus much wee ſtill confeſſe, when wee ſay, that Chriſt taking on him the redemption of mankinde, did not abhor the virgins wombe: namely, that his conception & birth was for our auaile. Laſtly, antiquity did oppoſe no other thing to Marcion and the Manichees, then this defence. For when they obiected, that it beſeemed not the ſuper eminent excellency of the diuine nature, who would not take the nature of angells, to aſſume fleſh conſubſtantiall with ours, who are but duſt and aſhes: and when againe they replyed, that ſeeing the Angels appearing did not vſe in their miniſterie true but imaginary bodies; and if true, yet they neuer tooke them into vnity of their perſon; it was vnlikely that the Son of God would euer perſonally vnite our nature vntounto him: To theſe I ſay, and ſuch like humane conceits, the ancients oppoſed this ſimple confeſsion, that though Chriſt for himſelfe need not, yet for our ſakes he did not eſchew the womb of the virgin. Thirdly, in reaſon this is conuinced as a truth. For, when incarnation is a degree of humiliation vntounto God, what had the Son of God done, that hee ſhould by putting on the veile of fleſh empty himſelfe of glory, and become of no reputation? And therefore the Authour to the Hebrewes putteth all the decency of Chriſts afflictions and abiection in this, becauſe many by him were to bee aduanced. Heb. 2.10. Neither was there any cauſe why he ſhould become God-man before the fall.There was no cauſe on Chriſt of his incarnation but for vsus, nor no need our before the fall. It is ſaid that elſe he could not be a fit head. I anſwer; p. 24How was he a head to all the Angels before their fall, and is ſtill to thoſe elect ones that hauehave kept their firſt eſtate? when yet their nature is not aſſumed. Laſtly, Cyril taketh this in his third book of his Theſaurus, as a concluſion of Artianiſme, that Chriſt magis vt ipſe exaltaretur, nomenque maximum conſequeretur, quam pre noſtra ſalute, homo factus eſſet: that is, was made man rather that he might be exalted, and obtaine a great name, then for our ſaluation. And afterward asketh why he ſhould be called our Sauiour, if hee did more for himſelfe then for vsus. There is ſomewhat, Phil. 2.9. that ſeemeth to make for this, that the end of Chriſts humiliation was that he might be exalted. But the illatiue particle, wherefore, there notes not the end nor any cauſe, but the euent and conſequent of his humiliation; tis taken foreign, cōſecutiuely, not foreign, cauſally. It is true indeed, that Chriſt could not recouer glory to vsus, but that it muſt bee firſt receiued in him, as who is the head and common conceptacle of all his members:Chriſts coming for himſelfe obſcureth gods grace. but to holde Chriſt in his coming and humiliation, ſeeking himſelfe, may well bee reputed erroneous. For it obſcureth that grace which the Apoſtle extolleth, 2 Cor. 8.9. You knowe the grace of our Lord Ieſus Chriſt, how that hee beeing rich, for your ſakes became poore, that ye through his pouerty might bee made rich. What words can more plainely ſhewe that Chriſt of himſelfe needed nothing; but that it was only to ſupply our need, that hee did humble and abaſe himſelfe?

2. In his life to obey the law for vsus.Secondly, He was giuen in the whole courſe of his life, to fulfill the lawe in our behalfe. Of this is ſpoken, Gal. 4.4. When the fulnes of time came, God ſent his p. 25Son made of a woman, and made vnderunder the law. Where though his ſubiection vntounto the penalty of the law bee moſt fitly vnderſtood, yet his other obedience muſt not be excluded. For Chriſt euen in his circumciſion teſtified, that he was ſubiect to the whole obedience of the law, aſwell actiue as paſsiue; as which did not onelyonly declare him to be a true man,To which …e be…e ful… fit for the miniſtery; but made him alſo for our ſakes debtour to the whole law (as Paul teacheth, Gal. 5.3. that the circumciſed perſon was bound to keepe the whole law) for our ſakes I ſay, not his owne.Not of …. For Chriſt by nature was a ſonne ouer his Fathers houſe, and not tied to the ſelfe ſame tenour of obedience, whereunto we are obliged. If it be obiected, that as he was the ſonne, ſo he was a creature alſo, and therefore ſubiect to the law: the anſwer is ready;Though he w… m…. that a reaſonable creature muſt bee conformable to the righteouſnes of the law, but not ſubiect to this or that obedience; becauſe that ſuch ſubiection dependeth not on creation, but on the will of the Creator. Adam was not ſubiect to that prohibition concerning the eating of the fruit, vntill it pleaſed the law-giuer to impoſe it on him. Ob. But Chriſt was in Adams loines, with whom the couenant of works was ſtricken; and therefore hee muſt fulfill the lawe for himſelfe. Whereto I ſay; 1. That the couenant was ſtricken with thoſe who were not onelyonly in Adam, but were by him alſo: but our Sauiour came not by him through carnall propagation, as do other men, howſoeuer hee were in him taking his fleſh of the virgin. 2. The hypoſtaticall vnion, whereby his humane nature did growe into one perſon with the Son of God, did exempt him from this ſubiection: but that it pleaſed p. 26him for our ſakes to ſubmit himſelfe thereunto;B…t by his own will for vsus. whoſe cauſe as hee had vndertaken, ſo was hee to performe our obedience:He b…coming our ſurety. which this one reaſon may further ſhew and confirm. What we ſtand charged with, Chriſt was bound to diſcharge: For hee became our ſurety, whoſe office is to pay all the bonds of the poor debtour for whom hee doth vndertake. But wee are charged,Who are bound to keepe the law. not onelyonly breaking the law, to vndergoe the curſe; but to doe it alſo vntounto life. For thus Moſes deſcribeth the righteouſneſſe of the lawe; Hee that doth theſe things ſhall liue in them. Doe this, and liue. It is excepted; This ſtands in force onelyonly while the couenant of works obtaineth and taketh place; which is now aboliſhed. To which I anſwer; that ſo the law is changed, that it remaineth as a rule of righteouſnes: and this order, that the righteouſnes of the law muſt be fulfilled, ere life bee obtained, in it ſelfe is not altered.And this order being immutable, that right… ouſnes muſt be fulfilled, ere life be obtained. Heauen and earth ſhall paſſe away, but one iot or tittle of the law ſhall not paſſe vnaccompliſhed. Mat. 5.18. This, the phraſe of the ſcriptture teacheth alſo: it ſaith the curſe is taken away, not the law; Ye are dead to the law. Rom. 7.4. And, I am dead to the law. Gal. 2.19. It doth not ſay, that any particle of the lawe is dead or aboliſhed: teaching hereby, that the alteration is in vsus who are variable, not in the Lords order which is immutable. Wherefore, Do this, and liue, muſt be fulfilled, and ſo it is. But here is the difference, that the accompliſhment of this righteouſnes which the law preſcribeth, in the goſpell is tranſlated to the perſon of a Mediatour.In the law by our ſelu…, in the goſpell by our Mediatour I come (ſaith our Sauiour, Mat. 5.17.) not to aboliſh, but to fulfill the law and the Prophets. And therefore Paul doubteth not to ſay, that the righteouſneſſe p. 27of the Law is ſtill fulfilled in vsus. Rom. 8.4. Namely Euangelicè and applicatiuè, according to the tenour of the Goſpell, & by application; but in Chriſt, legaliter and inhaeſiuè, according to the Law inhaeſiuely in himſelfe.3 Cauſe… w…y in Scrip…r… ſo ſmall mention of C…ſt… act…ue ob…d… e…ce. Why then (will ſome ſay) doth the Scripture ſpeake ſo little of this kinde of obedience, and ſo much of his paſsion? There are ſundry cauſes of it. Firſt, becauſe That of his Paſsion was moſt ſenſible and expoſed to the eyes of all. Secondly, becauſe that the Ceremoniall types had in that, their accompliſhment. Thirdly, becauſe his Paſsion hath in it the chiefe actuall obedience. See Chryſostom in the ſecond homily on the Acts.

The third degree of the giuing of Chriſt,3. In his death to ſuff r for …. w^ch ſtandeth more agreeably with this place, is the giuing of him to be lifted vp vponupon the tree, that there in his bodie hee might beare our ſinnes. 1. Pet. 2.24. For in his lifting vp (which phraſe noteth the manner of his death) hee anſwereth to the type of the brazen Serpent; Iohn 3.14. Which as whoſo looked on had cure for the ſtings of the fierie ſerpents; ſo wee looking on Chriſt by faith, are cured of the ſting of that old ſerpent, ſinne and death. Of this giuing, Paul ſpeaketh, Rom. 8.32. He hath giuen his own Sonne for vsus all.Which i… the height …f God… lou…. And the Epitaſis and height of Gods louelove is made manifeſt in it, that our hearts ſhould burne within vsus. Yea, with the Spouſe in the Canticles, Cant. 2.5. we ſhould ſwoone to conſider it. For what vnſpeakeable louelove is it that Almightie God a father ſo glorious, and full of Maieſtie, ſhould giuegive his onelyonly Sonne, a ſonne like and equall to himſelfe, for his enemies, to be made vnderunder the Law, p. 28yea, the curſe of the Law, and to be deliuered vp to the powers of darkneſſe. This doctrine hath foure vſes.

Vſes. 1. To make vsus mourne for our …nnes,Firſt, it ſerueth to ſhew vsus how horrible ſinne is, to engender in vsus godly griefe, and to make vsus ſtudiouſly auoide it. Such Epicuriſme is in vsus, that wee count ſinne a light hurt, which any thing will ſalue. But whoſo duely weigheth this, that ſinne ere it could bee done away and ſatisfied, hath made the Lord of glory to empty himſelfe of his Maieſtie, the Son of God to walke as a ſeruant, God himſelfe to ſhed his bloud; this will make his heart to melt & bleed within him for his ſinnes, and to water his cheekes with teares, no leſſe aboundantly, then he hath before laughed merrily and blithely. I will poure (ſaith the Lord, Zachary 12.10.) vponupon the houſe Dauid, and vponupon the inhabitants of Ieruſalem the ſpirit of grace and compaſsion, and they ſhall looke vponupon mee whom they hauehave pearced, and they ſhall lament for him as one mourneth for his onelyonly ſonne, and be ſorry for him, as one is ſorry for his firſt borne, &c. If once the Lord make vsus turne our eyes to Chriſt, and to regard what he hath ſuffered for our ſinnes, nothing will more then that humble vsus with godly ſorrow, and bruiſe our hearts for them. For what ſorrow can we thinke deepe enough, what teares ſufficient, for our ſinnes which hauehave pearced the Sonne of God vvith extreame ſorrowes, and put him to moſt baſe, vile and painefull ſufferings! And this grace alſo will curbe a man moſt effectually from breaking forth into euill.and …o curbe vsus from ſinne. As Tit. 2.11, 12. The grace of God which bringeth ſaluation vntounto all men hath appeared, and teacheth vsus that wee ſhould deny vngodlineſſe p. 29and worldly luſts. What is this grace of God? but that fauour and louelove vvhichwhich God hath ſhewed vsus in the ſufferings of Chriſt; then the vvhichwhich there is no better maſter to teach vsus, and to preſſe vponupon vsus this leſſon of vſing all endeauour to ſhunne ſinne. For therein as in a cleere glaſſe may we contemplate and behold what Chriſt hath endured to free vsus from it: what fearefull torments it deſerueth: how odious and hatefull it is to God, which he would ſo ſeuerely puniſh in his owne Sonne: And laſtly, into vvhat horrible miſery, it will eternally plunge vsus, if we doe not ſhake it off, and abſtaine therefrom.

2. To comfort in temptation.Secondly, it is comfortable in temptation. For when Sathan ſhall trouble our mindes, and charge vsus with our ſinnes and vvant of righteouſneſſe, there is nothing in the world that can quiet our mindes, and ſtop his mouth but this, that Chriſts righteouſneſſe and ſatisfaction is ours;Shewing Chriſt to be ours. and that by his death we are acquitted from our ſinnes, and by his righteouſneſſe made righteous before God. But how is Chriſts righteouſneſſe and ſatisfaction made ours? Euen by the gift and donation of God. For, as wee hauehave heard,By Gods gift. God hath giuen vsus his Sonne: and if Chriſt himſelfe be giuen vsus, doubtleſſe vvith Chriſt wee hauehave all the merits of his obedience conferred on vsus by the ſame gift. And what better right and title can we hauehave to him and his righteouſneſſe then this, that God who is the ſole owner & poſſeſſour of him, hath beſtowed him on vsus?

3. To make … truſt to God …or all other good things Rom. 8 3….Rom 8:3Thirdly, it is a ground of hope in all our vvants, that God vvill ſupply vntounto vsus all things good and needfull. For hath God giuen vsus Chriſt his Sonne? p. 30How ſhall hee not with him giuegive vsus all things alſo? No man, vvhoſe kindneſſe and louelove to vsus hath beene ſo great as to beſtow on vsus the beſt and deareſt thing he hath, vvill hold backe any thing that ſhould make that gift ſure and behoouefull to vsus, or ſee vsus in diſtreſſe for want of ſmaller matters. Loe: God hath giuen vsus his Sonne, the moſt excellent, deere and precious thing he had. And can wee thinke that his louelove is ſo cold, as that hee vvill ſticke to beſtow vponupon vsus earthly things, that are toyes and trifles to this great gift, if he ſee them fit for vsus? or that he will not giuegive vsus faith and other graces, whereby this gift ſhould be made certaine, and of vſe vntounto vsus?

4. To …ſſu…e vsus of the continuance of …o…s louelove her…a …er.Fourthly, it doth aſſure vsus of Gods louelove for the time to come. If when we were enemies, vvee were reconciled to God by the death of his Sonne, much more being reconciled, ſhall wee bee ſaued by his life. Rom. 5.10. If a man out of louelove hauehave ſought the friendſhip of his enemie, and vſed meanes to be reconciled to him, is it not likely that he will be conſtant in this louelove, and take all waies to maintaine it vntounto the end? But howſoeuer it fall out with man who is variable; moſt ſure it is, that GOD ſince his louelove was ſo wonderfull toward vsus when wee were enemies, that hee gaue his Sonne for vsus, to reconcile vsus to him, will now much more freely exerciſe his louelove toward vsus, and firmely abide in his good vvill vntounto vsus, that enmitie being vndone and diſſolued.

Now the end followeth in theſe three things. Firſt, the meanes, whoſoeuer beleeueth on him. Secondly, the ſtate from whence wee are deliuered, ſhall not periſh: Thirdly, the condition to which wee are reſerued, p. 31but ſhall hauehave euerlaſting life. In the firſt, viz. the meanes, I conſider theſe three things. Firſt, that the beleeuer hath a benefit aboue others. Secondly, the vniuerſalitie of this benefit, whoſoeuer beleeueth. Thirdly, the obiect which our faith muſt reſt vponupon; beleeue on him. Theſe remaine to bee handled, and then wee will proceede to the ſtate from vvhence we are deliuered, and condition whereto we are reſerued. Firſt, then Chriſt maketh this the end of Gods giuing him, that eueryevery one beleeuing ſhould not periſh, &c.

Doct. 5. All of wha… ſort ſoeuer, beleeuing are ſaued.The point which wee are heere to obſerue, is, that without regard of any outward circumſtance, as well one as other, is by faith iuſtified, and ſhall bee ſaued: All ſorts of people that beleeue, are made thereby heires of Saluation. Which is plaine by teſtimony of the Scripture, and euident by reaſon: The grace of God hath appeared, and doth bring ſaluation vntounto all mon. Tit. 2.11. So Rom. 3.22, 23. The righteouſneſse of God is now made manifeſt by the faith of Ieſus Christ, vntounto all, and vponupon all that beleeue. For there is no difference: There is in this caſe, no Nation before Nation; no preheminence of any ſexe, ſort, kinde or degree aboue other: but as well the Gentile, as the Iew; the poore, as the rich; vnlearned, as learned, eueryevery one that beleeueth is an heire of life, and child of God. For thus is it expounded, Rom. 1.16. The Goſpell is the power of God vntounto ſaluation to eueryevery one that beleeueth; to the Iew first, and alſo to the Grecian.

Reaſons. Reaſon 1.Now the firſt reaſon of this vniuerſalitie in the ſubiect of ſaluation, Paul doth ſet downe, Rom. 3.29. For hauing laid downe this generall propoſition, that a p. 32man, euen eueryevery one is iuſtified by faith; leſt the Iew (as he was apt to doe) ſhould ſtomacke and diſdaine this equality and fellowſhip of the Gentile in the matter of ſaluation, doth adde a reaſon for it. What (ſaith he) is God the God of the Iew onelyonly, and not of the Gentiles alſo? Yea, of the Gentiles alſo. If then you aske why the world beleeuing doth inherit the bleſsing: we anſwere, euen becauſe God hath pleaſed to be the God of all without difference; of Gentile as well as Iew, of one as well as other. So againe, Rom. 10.11, 12. Whoſoeuer beleeueth on him ſhall not be aſhamed. What? Gentile as well as Iew? Yea ſurely. For there is no difference betweene them: and hee that is Lord ouer all, is rich vntounto all that call on him.

Reaſon 2.A ſecond reaſon is opened, Rom. 11.32. from the purpoſe of God in ſhutting the Gentiles vp in vnbeliefe. And what was that? Not that they ſhould bee vtterly & finally reiected, but that he might at length ſhew mercy on them; his iuſtice miniſtring and making way vntounto his mercy: euen as now he dealeth with the Iewes whom hee hath caſt off for a ſeaſon, to receiue them againe with the greater mercy.

Reaſon 3.Thirdly, it is neceſſarie that it ſhould be ſo, that the Lord might cleere and manifeſt his equitie, as moſt free from acceptation of perſons; that it might bee ſeene that neither Iew found acceptance with him as a Iew; nor the Gentile was the leſſe accepted vvith him as a Gentile. Wherefore Peter when he ſaw in a manner the firſt fruits of the Gentiles, ſaith; Act. 10.34, 35. Of a trueth I perceiue that God is no accepter of perſons: But in eueryevery Nation he that feareth him and worketh righteouſneſſe is accepted with him.

p. 33Reaſon 4.Fourthly, this was prefigured in Abraham; Rom. 4.10, 11. who by faith obtained the account of righteouſneſſe, euen when hee was vncircumciſed, as well as after circumciſion.

Reaſon 5.Laſtly, it was forepropheſied, that in the ſeed of Abraham all the Nations of the earth ſhould be bleſſed: Gen. 22.18. that is, hauehave the bleſsing of righteouſnes, and life through faith.

But now when was this ſpecially accompliſhed,Saluation was impa…te… to …ll ſo…ts of people moſt ple…tiful y vnd…r the Go…pell. that the world through faith did receiue righteouſneſſe? euen in the day of ſaluation, in the acceptable yeere which was forepropheſied of, and which the Apoſtle applyeth to the times of the Goſpell: 2. Cor. 6.2. and beganne from the Aſcenſion of Chriſt to receiue generall execution. Act 13.46, 47. Wherefore this vniuerſalitie of beleeuers is heere made to follow the lifting vp, and giuing of Chriſt, as procured thereby: as alſo he ſpeaketh elſewhere. Iohn 12.32. when I am lifted vp, I will draw all men vntounto me. In Chriſt then is the world reconciled; in his death the wall of partition broken downe, and both Iew and Gentile created into one new man. The Iewes onelyonly were, before, the people of God. And no wonder is it that ſauing knowledge was ſo ſtraitly confined: For they had Chriſt but in the ſhaddow onelyonly; and the light which did ſhine to them was as the light of a Candle, and might eaſily bee bounded in little compaſſe: but when the Sunne of righteouſneſſe appeared, it was impoſsible but that the beames of it ſhould be ſpread through the face of the earth.

Vſes. 1. An helpe to explicate ſome Scriptures ſpeaking of the ſaluation of all.Firſt, this helpeth for the vnderſtanding of many Scriptures: as of that 1. Ioh. 2.2. that Chriſt is a reconciliation p. 34for the ſinnes of the whole world; and Heb. 2.9. that hee taſted death for all men; with the like. 1. Tim. 2.6. 2. Cor. 5.15. What is in theſe Scriptures the world? What all men? Muſt wee vnderſtand thereby, as ſome would hauehave it, the whole body of mankinde, and eueryevery particular perſon in the world? There is no ſuch thing. But theſe vniuerſals muſt be vnderſtood, as in this place, All that beleeue. So there is a threefold vniuerſalitie:A threefo…d vniue…ſilitie. firſt of all in generall, both good and euill, we muſt all appeare before the iudgement ſeate of Chriſt, &c. 2. Cor. 5.10. Secondly, of all euill and vnbeleeuing perſons, expreſſed by the world, Iohn 17.9. Thirdly, of all beleeuing ones, as in the former Scriptures; a ſpeciall vniuerſalitie, as Ambroſe doth call it.

2. A lig…t to ſhew vsus our happineſſe aboue the Gentiles before Ch…iſt.Secondly, this teacheth vsus our happineſſe aboue the Gentiles of former times, who foure thouſand yeeres almoſt were no people, without God, and eſtranged from the life of God: but wee now beleeuing are become conſederates with God. We ſee his ſaluation; as they who liue in the acceptable time which hee ordained. When the holy men of God looked vntounto this time, with what ioy were they repleniſhed? As it is ſaid of Abraham, that he ſaw this day of Chriſt, and reioiced thereat. Iohn 8.56. And if the contemplation of it before hand made them to reioyce; How much more ſhould wee reioyce in this grace of God, and in this day of ſaluation, vntounto whom it is riſen, and who enioy the comfortable and bleſſed preſence of it?

3. An exhorta…ion to imbrace the preſent grace offred vsus.Thirdly, it is a ground of exhortation to vsus, that wee put not the grace of God from vsus. EueryEvery one p. 35that beleeueth ſhall be ſaued. That is, no condition, no not of the greateſt excepted, of whom this is not required, To beleeue. Look to me all …ee Nations of the earth, and be you ſaued.

Be men what they will be, neuer ſo rich, noble and great, they muſt looke and goe to Chriſt if they will hauehave ſaluation. What happineſſe is this then, that …hriſt is come vntounto vsus, and this grace is offered vsus? It is iuſt with God that wee periſh, if on any worldly confidence we neglect this ſaluation, and do not with both armes embrace and lay hold of it, being thus brought vntounto vsus.

Doct. 6. The onelyonly obiect of our faith as it iuſtifies vsus, is Chriſt.Now it followeth, eueryevery one beleeuing on him.

This doth teach what is the obiect of our faith: that is Ieſus Chriſt, whom onelyonly faith doth looke vntounto and reſpect, as it doth make vsus righteous in the ſight of God: which other Scriptures plentifully confirme. To as many as receiued him hee gaue this priuiledge, to bee the ſonnes of God, euen to them that beleeue in his name. Iohn 1.12. A worthy honour to be made the Sonne of God, which faith onelyonly can aduance vsus to; and that onelyonly as it doth beleeue in Chriſt, and receiue him. And ſo Acts 16.30, 31. What ſaith the Iayler muſt I doe to bee ſaued? Beleeue, doth Paul and Silas anſwere him. But on whom? on the Lord Ieſus: And Acts 26.18. that they may receiue forgiueneſſe of ſinnes, and inheritance among them that are ſanctified through faith in mee. It is therefore called the faith of Chriſt, becauſe Chriſt is he whom faith doth apprehend to righteouſneſſe and life; according to that in the twenty ſixt Verſe of this Chapter; Hee that beleeueth on the Sonne p. 36of God hath life. And righteouſneſſe is eueryevery vvhere tied vntounto faith, euen to faith in Chriſt, whom onelyonly it doth and can looke vntounto as it iuſtifieth vsus. It is true, that a iuſtifying faith may worke a miracle, may beleeue an hiſtorie: but it doth not iuſtifie vsus, as it is occupied this way; neither in theſe things doth it onelyonly eye Ieſus Chriſt. For there are thoſe who may beleeue the hiſtory of the goſpell, yea, and worke miracles alſo, who were neuer iuſtified: as wee may reade, Mat. 7.22.23. But this matter will bee better cleared, if we conſider what it is to beleeue on Chriſt. The papiſts ſay, it is to giuegive credit to the doctrine touching Chriſt his perſon, offices, paſsion and merits: we ſay, it is confidence of mercy in Chriſt,Which faith is a confidence of mercy in Chriſt touching pardon of ſinne, and life. In handling of this point I will firſt cleare the truth, then anſwer what may bee obiected againſt it. This then, that faith is an affiance of mercy, is proued by the nature of the phraſe; ſecondly, by the interpretation of ſcripture; thirdly, by reaſons.

As is manifeſt by the phraſe.The phraſe, to beleeue on Chriſt, notes confidence & aſſurance: as may eaſily be conuinced. For ſo theſe three phraſes, Credere de Christo, credere Chriſto, et credere in Chriſtum (To beleeue concerning Chriſt, to beleeue Chriſt, and to beleeue on Chriſt) muſt bee diſtinguiſhed, that the former two include a bare knowledge and aſſent, and may be where there is no iuſtification; but the laſt containeth confidence in it, and euer doth iuſtifie. This phraſe, foreign, or foreign, anſwereth to theſe Hebrew phraſes, foreign or batach, in conſtruction with beth. foreignFor theſe referred to God are all one,…ſal. 18.22. vſed ſometime in way of exegeſis and expoſition the one to the other. That theſe anſwer to this p. 37greek phraſe, is apparant both by comparing the Syriacke, and by the tranſlation of the Septuagint, who ſo tranſlate it; foreign, or foreign, out of the 28. of Eſay, verſe 16. as Paul citeth it, Rom. 10.11. Looke now how the Scripure expoundeth theſe phraſes.2. By the Scriptures expoſitiō. In the 50. of Eſay 10. you hauehave one expounded. Truſt in the Lord, the meaning whereof is giuen vsus in the next words, and reſt vponupon him. So Eſay 31.1. the ſame phraſe to truſt, is expounded by ſtaying, euen as a man would ſtay himſelfe on a ſtaffe, wherewith he is vnderpropped: So alſo Ier. 17.5. To trust in man, is to make man his arme, letting the hart go back from God. In Pſal. 62.7. To truſt on the Lord, is to place our ſtrength in the Lord. And Pſal. 37.5. To truſt in him, is for a man to roule himſelfe and his actions on him. If to beleeue on God, were to holde dogmatically this or that reuealed of him, then this beleefe were common to other things with him, and wee might as well beleeue in creatures as in God. For what doth let, but that we may without ſin holde and aſſent to thoſe dogmaticall truthes, which are taught concerning them. Adde to theſe things the iudgement of Augustine on the 77. Pſal. **Ho… eſt credere in Deum. credendo ad …a…ere ad benè cooperandum bona operant. Deo. Aug. in pſal. 77.This (ſaith he) is to beleeue in God; By beleeuing to cleaue vntounto him. And more largely on Ioh. 7. tract. 29.bbSi creditis in eum creditis ei non autem continu… qui credit ei, credit in eum, &c. De Apoſtolis poſſumus dicere, credimus Paulo, ſed non credimus in Paulum; credimus Petro, ſed non credimus in Petrum, &c. Quid eſt ergo credere in eum? credendo amare credendo diligere, credendo in eum ire, & eius membris incorporari. Auguſtine in Iohannem: cap. 7. tract 29. If ye beleeue in God, ye alſo beleeue God; but not forthwith doth he beleeue in God, who beleeueth God. Againe we may ſay, we beleeue Paul and Peter, but not wee beleeue in Paul and Peter. What is therefore to beleeue in him? it is by beleeuing to affect him, by beleeuing to louelove him, by beleeuing to goe into p. 38him, and to bee incorporated into his members. In which ſenſe & words alſo Lumbard: **Credere in Deum eſt credendo amare, credendo in eum ire, credendo ei adhaerere, et eius membris incorporari Lomb lib. 3. diſtinct. 23.doth expound the ſame phraſe, lib. 3. dist. 23.

Laſtly, it is manifeſt by the ſcripture, Col. 2.6. and Iohn 1.12. that beleeuing on Chriſt is the receiuing of him. And what is this receiuing? Not only a comprehenſion of the vnderſtanding, but an imbracing of the hart and affections; laying holde on him, as we would on any thing with our hand which is reached vntounto vsus. And Iohn 6.35. to goe or come to Chriſt, is made all one with beleeuing on Chriſt: which going no doubt is rather a ſpirituall motion of the hart and affections toward Chriſt, to enioy him and cleaue vntounto him, then a contemplation of the minde contented to ſee & beholde him.

3. By reaſons.In the third place wee muſt cleare this matter by reaſon, that to beleeue on Chriſt is to truſt vponupon him, and that for the grace of remiſsion of ſinnes, and life euerlaſting. For the papiſts ſay, that when we conſtrue to beleeue in Chriſt, to bee, to beleeue the pardon of our ſinnes in and for Chriſt, that this is a gloſſe of our owne deuiſing. Wherefore to ſhew it, let this bee the firſt reaſon; So faith doth receiue and reſt on Chriſt, as Chriſt is ſet forth to the beleeuer. Reaſon 1.But Chriſt is ſet forth vntounto vsus as our redeemer from ſinne and death; ergo faith ſtaieth on Chriſt as our redeemer from ſin and death. For, this wee are alwaies to hauehave in minde, that Chriſt is the obiect of our faith,Not a naked Chriſt is the obiect of our faith, but Chriſt clothed with his benefits. not abſtractly and nakedly conſidered, but Chriſt with his benefits, Chriſt lifted vp as the brazen ſerpent, Chriſt ſet forth as a ſacrifice propitiatory for our ſinnes. And thus to receiue Chriſt and beleeue on him, is to beleeue & p. 39receiue in him ranſome from ſin and death.

Reaſon 2.Secondly, I proue this from the diſpoſition of eueryevery beleeuer. That which pricketh and ſpurreth the ſoule to Chriſt; that the ſoule firſt of all …eacheth at, and receiueth in Chriſt. But ſinne and death maketh the ſoule goe forth to Chriſt; Ergo, it firſt layeth hold on pardon of ſinne, and deliuerance from death. Theſe things are euident truths, in the experience of eueryevery humbled and beleeuing ſoule.

Reaſon 3.Thirdly, it may bee proued by the order of iuſtification, that a iuſtifying faith is to ſtay on Chriſt for the pardon of ſinne, or to beleeue in him forgiueneſſe of ſinne.

The beleeuer that hath got his ſinnes couered, he hath beleeued the pardon of them. But eueryevery beleeuer whom God iuſtifyeth, hath firſt got his ſins couered; Ergo, he hath before iuſtification, beleeued their pardon. It may ſeeme ſtrange, that I ſay, that the ſinnes of the beleeuer are couered before his iuſtification: but in nature thus it muſt bee conſidered. For the Lord cannot pronounce vsus as iuſt, till ſome way hee ſee vsus innocent. To abſolue the guiltie is abomination with him. The order that is obſerued in our iuſtificationThe order of our iuſtificat…ō. will cleere the matter. Firſt, there is a ſight of our miſery; to which we are brought by the Law: Secondly, there is by the Goſpell an holding forth of Chriſt, as our Redemption from ſinne and death: Thirdly, there is a working of faith in the heart to reſt on Chriſt, as the ranſome from ſinne, and death. Now when a man is come hither, he is truely and really iuſt. For he hath hold of the ranſome from all his ſinne. Then in the fourth place followeth the Lords p. 40voice, iuſtifying this party, thus in Chriſt made righteous.

Reaſon 4.Fourthly, it may be proued by the effects of faith: For that faith which iuſtifyeth before God, which ſanctifyeth, which bringeth Chriſt to dwell in our hearts, which breedeth peace, yea giueth entrance vntounto God with confidence, and boldneſſe; that ſtandeth in the truſt of mercy, and in knowledge onelyonly. But all theſe are made effects of beleeuing on Chriſt. The firſt part of the reaſon is euident: For if faith be onelyonly the crediting of things to be beleeued, then theſe eff…cts belong not vntounto faith. For wicked men in their kinde, and the Diuels in their kinde, may hauehave ſuch a perſwaſion.

Thus hauing proued ſufficiently, that to beleeue on Chriſt, is to hauehave confidence of mercy, touching remiſsion of ſinne; I will now ſhew what may bee obiected.

Obiections anſwered. Scriptures that ſeeme to affirme faith to be onelyonly a right perſwaſion of Chriſts perſon and offices.The arguments are either drawne from Scripture or Reaſon. The firſt ranke proueth that it is true faith to think aright of Chriſts perſon & office. The Scriptures may be recalled to theſe three heads: Mat. 16.16. Thou art the Chriſt, the Son of the liuing God. Iohn 1.49. Rabbi, ſaith Nathanael, thou art the Sonne of God, thou art the King of Iſrael. Iohn 11.26, 27. He that beleeueth in mee (ſaith our Sauiour vntounto Martha) ſhall not dye. Beleeueſt thou this? Yea Lord (ſaith ſhee) I beleeue that thou art the Chriſt, the Sonne of God that ſhould come into the world. So Iohn 20.31. Theſe things are written that yee might beleeue that Ieſus is the Chriſt, the Sonne of God, &c. See Acts 8.37. and 1. Iohn 5.1. From all theſe Scriptures it may thus be concluded.

p. 41Ob. To bee perſwaded aright touching Chriſts perſon and office, is no particular aſſurance of merciemercy: But rightly to hold this, is iuſtifying faith: Ergo, iuſtifying faith is no particular affiance, but onelyonly to hold truely the doctrine of Chriſt.

Anſw. But it is falſe, that theſe examples mention no more but the holding of the doctrine in truth. For they all include an affiance of mercy,Which yet include in affiance of mercy in him. which may be thus proued. Firſt, it is a generall rule, that words of knowledge include in the partie the affections alſo: much more, words of beliefe. Secondly, to ſee the cleere trueth of all theſe examples, wee muſt conſider the diſpoſition of Gods people touching the Meſſiah. As therefore they looked for the Meſsiah, ſo according to the prophecies they promiſed to themſelues in and by the Meſsiah all good. The woman of Samaria, Iohn 4. could ſay, when the Meſsiah commeth, he will teach vsus all things. And therefore Math. 11.3. the Diſciples of Iohn aske Chriſt, Art thou hee that ſhould come, or ſhall wee looke for another. Where wee may ſee, that there was not a knowledge onelyonly of Chriſt to come, but an expectation and an hope placed in him, as in whom all good promiſes ſhould bee accompliſhed vntounto them. So that if we conſider the diſpoſition of this people, whoſe hopes did hang on the Meſsiah, wee may plainely vnderſtand how that to beleeue the Meſsias, is not onelyonly to know and giuegive credence; but to hauehave an affiance in him.

Thirdly, wee muſt conſider theſe examples by that of Thomas, Iohn 20.28. who as he confeſſed Chriſt and God, ſo was it with tearmes of affiance, ſaying, Thou art my Lord and my God. Fourthly, this may p. 42bee gathered by Marthaes words: Iohn 11.26, 27. For when Chriſt asked her, Doeſt thou beleeue this, that whoſo beleeueth on me ſhall not die euerlaſtingly; She doth anſwere, Yea Lord: I beleeue that thou art the Chriſt: that is, Since I beleeue this that thou art the Meſsiah, I cannot doubt but that thoſe that cleaue to thee ſhall hauehave euerlaſting life; teaching that theſe confeſsions imply an affiance and truſt of all good through him.

The ſecond ranke of places proue, that to beleeue the power of God is iuſtifying faith.Scriptures affirming faith to be a beliefe of Gods power. Mat. 9.28. &c. Chriſt required no more of the blinde man, then to beleeue that hee was able to heale him. And Luke the ſeuenth, that faith of the Centurion which Chriſt commended to be greater then hee had found any in Iſrael, ſeemeth to bee no more then a perſwaſion of Chriſts power to reſtore his ſicke ſeruant: Say the word and my ſeruant ſhall be whole. verſe 7. So Marke 1.4. The Leper ſeemeth to doubt of Chriſts will, but was well perſwaded of his power. If thou wilt thou canſt make me cleane. And how is Abrahams faith otherwiſe ſet out vntounto vsus? then by this, that hee was fully aſſured that he which had promiſt was alſo able to doe it. Rom. 4.21. Hence it is thus argued. That faith which Chriſt requireth, and confirmeth by miracle, that is a iuſtifying faith. But to bee perſwaded touching the power of God, is that faith which hee requireth, and hath ſo confirmed, Ergo &c.

I anſwere to the firſt part of this reaſon; that it is falſe. For the faith which Chriſt requireth to iuſtification, is ſuch a faith as doth acquite vsus from our ſinnes, and procure vsus righteouſneſſe: but ſuch a faith p. 43is not heere required, but onelyonly a faith ſeruing to receiue a temporall bleſsing:Which ſpeake not of iuſtifying faith, but of a faith auailing to temporall bleſsing. to which faith it ſuffices to bee perſwaded of Gods generall goodneſſe and power, as hee is a Creatour. The which faith ſince it doth giuegive, vntounto God, the glory of power aboue all his creatures, it pleaſeth him to reward with temporall benefits, as a thing good in it ſelfe, though it doe not iuſtifie vsus in his ſight.

But Abrahams example muſt bee further examined and explaned, from the which they goe about to conclude the ſame thus. Abrahams faithAbrahams faith, was a iuſtifying faith. But his faith was not a perſwaſion of mercy.

To confirme which, they make two maine exceptions at this example. Firſt, that it was of a temporall promiſe; and ergo, the obiect of it was not forgiueneſſe of ſins in Chriſt. Secondly, that it was of Gods power, Rom. 4.21. and not of any ſpeciall grace and fauour.

For the firſt, this promiſe was as well ſpirituall,was of a ſpirituall bleſsing. as temporall. It was as you may ſee, Gen. 15.5.18. & 17.5, 6, 7, 8. &c. of a ſeed which God would raiſe vp out of him, and of Canaan which ſhould bee giuen to his ſeede; and in that ſeede, the bleſſed ſeede Ieſus Chriſt:In Ieſus Chriſt and vnderunder Canaan as a type, heauen was figured and promiſed. Now the obiect of Abrahams faith, ſo farre as it did iuſtifie him, was that bleſſed ſeede which is Chriſt, Gal. 4 16. For it was rather the ſight of Chriſt which hee had by faith, then the perſwaſion of a ſonne to bee borne to him, and Canaan to be giuen his ſeede, that made him to reioyce: as Iohn 8.56. Abraham reioiced to ſee my day, and hee ſaw it and was glad. For the ſecond, when they ſay it was a p. 44perſwaſion of the power of God, and not of his fauour, they are mightily ouerſhot. For the text ſaith firſt, verſe 20. that he did not doubt of the promiſe of God. Now the promiſe alwaies implyeth Gods good will,Looked firſt to Gods good will in the promiſe. and grace. The promiſe runnes not, I can giuegive thee a ſeede, Abraham, and this Canaan to be poſſeſſed by thy ſeede; but, I will do thus and thus. How then doth the Apoſtle ſet out Abrahams full beliefe in this, that hee was aſſured that he who had promiſed was able alſo to doe it? I anſwere: Not becauſe Abrahams ſaith did iuſtifie him, as it did beleeue the power of God; but becauſe his iuſtifying faith which was fixed on the promiſe, did ſuſtaine it ſelfeNext, to Gods power, to ſuſtaine himſelfe in temptation. by this conſideration of Gods power, in the time of triall betweene the promiſe and execution. For vſually the Lord puts a time of delay betweene theſe; vvherein faith is exerciſed. Thus it was with Abraham, he had a promiſe touching a ſeed; the execution is deferred. Hereupon his faith is aſſailed thus. Thy body is dead Abraham, thy wife hopeleſſe that way. Theſe things foiled Sarah. Now, when Abrahams faith on the promiſe is likewiſe ſet vponupon, hee holds faſt the promiſe, and againſt theſe arguments of vnbeliefe, faith oppoſeth the all-ſufficient power of God, and ſuſtaineth it ſelfe with this conſideration; God is able.

A third ranke of places tendeth to ſhew, that to beleeue Chriſt dead and riſenScriptures putting faith in a beliefe of Chriſts death & reſurrection. is true faith: As Rom. 10.9. If thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleeue in thine heart that God raiſed him from the dead, thou ſhalt be ſaued. And 1. Cor. 15.3, 4. &c. it is made the ſumme of the Goſpell, To beleeue the death and reſurrection of Chriſt.

p. 45Hence thus they reaſon; To giuegive credit that Chriſt is dead and riſen, is a iuſtifying faith: but this is no perſwaſion of mercy. Ergo. I anſwer; The Apoſtles muſt interpret and conſtrue themſelues. To beleeue Chriſt dead and riſen, as they taught him, is true beleefe, but they teach theſe things ſtill with application;But theſe are to be vnderſtood with applicatiō as, Rom. 4.25. He was deliuered to death for our ſinnes and is riſen againe for our iustification. And Rom. 8.34. Who ſhall condemne? it is Christ which is dead, yea, or rather which is riſen againe; for vsus: for that is to be vnderſtood in eueryevery member of this ſentence, which is added onelyonly in the laſt, that he maketh requeſt for vsus. So alſo ſay the Apoſtles, Acts 5.31. that God had raiſed vp Christ to be a Prince and Sauiour, to giuegive repentance to Iſrael, & forgiueneſſe of ſinnes. Now thus to beleeue the death & reſurrection of Chriſt, as thereby to look for forgiueneſſe of ſinnes, is not bare knowledge, but true affiance and aſſurance.

And theſe are the ſcriptures from the which they would proue this generall faith to be true faith. Now follow the reaſonsAduerſe reaſōs anſwered. by which they goe about to ſhewe, that there is not any particular aſſurance of merciemercy in faith. Firſt then, thus they diſpute; There is no faith where there is no word: but there is no word that ſaieth to any of vsus, Thy ſinnes are forgiuen thee. Anſ. We hauehave a particular word infolded and wrapped vp in the generall promiſe,How we hauehave a particular word for the pardon of our ſinnes in particularly as it hath a commandement annexed thereto, for eueryevery one to apply it to himſelfe. If a King ſhall by proclamation exhort his ſubiects, that are riſen in armes againſt him, to lay downe their armes, and ſubmit themſelues vntounto him, and withall promiſe that whoſoeuer ſhall ſo doe, ſhall hauehave his pardon: p. 46is it not as good and firme to eueryevery one that cometh in accordingly, as if the King had by name ſaid to him; Thou and thou ſhalt hauehave thy pardon? Now doth not God promiſe pardon & mercy to eueryevery one that beleeueth in the name of Chriſt? and doth he not command eueryevery one to beleeue in Chriſt, and to take this promiſe as made to him in particular? What then is this? but euen as much, as if he did ſay to eueryevery beleeuer by name; Thy ſinnes are forgiuen thee. Secondly, they obiect, Iuſtifying faith goeth before iuſtification, but the beleefe, that our ſinnes are pardoned, muſt follow the pardon of them: which they thus proue; The beleefe of the pardon of our ſinnes doth follow our iuſtification, or elſe wee beleeue our ſinnes pardoned when they are not;Faith and pardon of ſin go together. but this were a falſe and fooliſh faith: Ergo, &c. Anſ. Neither of theſe is true; For neither doth the beleefe of the pardon of our ſins follow our iuſtification, nor yet doe wee beleeue our ſinnes forgiuen before they bee forgiuen. For God hath thus appointed, that whenſoeuer a ſinner beleeueth and repenteth, his iniquity ſhall then be done away. They goe together. But it will bee asked, How faith can beleeue the pardon of ſinne before the pardon is really made? we cannot ſee a thing before it be, and ſomething is preſented to vsus that is viſible. Anſ. Faith requireth one kinde of obiect, ſenſe another: the obiect of ſenſe muſt bee actually exiſting in the nature of things: but it ſufficeth, that the obiect of faith be in the word of promiſe. Now the pardon of ſinnePardon of ſin hath its being in the word of promiſe before we enioy it. hath its being euen before it be beleeued; in regard of Gods decree, then alſo of Chriſts merit and purchaſe, and laſtly, in the word of promiſe, which doth aſſure p. 47thee, that vponupon thy beleeuing, thy ſinnes are pardoned. Now, faith taketh this pardon preſented to it in the word of promiſe, and trauailing with it bringeth forth the actuall remiſsion of our ſinne, which vponupon our faith wee receiue from God. Againe they ſay, if this be iuſtifying faith, to hauehave truſt and aſſurance that our ſinnes are pardoned, then we cannot ſay as we are taught to pray; Forgiue vsus our ſinnes. Anſ. That doth not follow: for as in other graces, ſo in faith wee muſt grow, and go from faith to faith, more & more ſtrongly to beleeue the pardon of our ſinnes,How wee doe pray for the daily pardon of our ſinnes. which already in part wee beleeue: this is it then which vvee craue in that petition, (which we may well do, yea, & ought to do) that for our daily treſpaſſes which wee fall vntounto, we may by faith apprehend and obtaine the pardon of them; and for our former treſpaſſes, that the pardon of them may be made good to vsus, and by a greater meaſure of faith more firmely apprehended and confirmed to our ſoules. Laſtly, they obiect; Faith is the cauſe of confidence, ergo not confidence it ſelfe. Anſ. It doth not follow; but rather the contrarie: it breedeth confidence, ergo it hath it: for nothing can make another thing hot which hath not heat in it ſelfe: nor could faith ingender confidence in the beleeuer, if in its owne nature it did not containe the ſame.

Doct. 7. Faith doth iuſtifie vsus not of it ſelfe, but for Chriſt whom it apprehendeth.That we beleeuing on him) Before we come to the vſes of this point, wee may heere fitly obſerue another point that hath much affinity with the former: that is, Whence it is, that faith ſaueth and iuſtifieth vsus: it is not for its owne worth, but for Chriſt on whom it reſteth. GOD gaue his onelyonly begotten Sonne (ſaith p. 48Chriſt) that we beleeuing on him might hauehave life, teaching vsus, that for this obiect (that is, Ieſus Chriſt the onelyonly begotten of God) to whom it is referred, whom it apprehendeth, wee are iuſtified and ſaued. Wee are to know then, that when we ſay we are iuſt…fied by faith, it is all one with this, that wee are iuſtified through Chriſt apprehended by faith. The Papiſts ſay indeed, that this is a gloſſe of our owne making. Wherefore we will a little further cleare and confirme the poynt. Firſt then, the phraſe of Scripture (if we well mark it) will teach vsus thus much; that it is not the worthineſs of faith for which we are iuſtified: for wee read, that of faith, and by faith, and through faith wee are iuſtified; as Rom. 3.30. & 5.1. but we neuer read, for faith we are iuſtified, as if it were aſcribed to the worth of faith. But not to ſtand on this, the equivalence of the former phraſes is the expreſſe word of the Scripture.To be iuſtified by faith, and by Chriſt apprehended by faith, is all one. In the third chapter of the Epiſtle to the Romans, and elſewhere, oft we meet with this phraſe, Wee are iustified by faith: now in the fift chapter of the ſaid Epiſtle it is ſaid, verſe the 17. that we ſhall raigne in life through Ieſus Chriſt; and verſe 19. that by his obedience we ſhall be made righteous. What in the firſt place is called iuſtification and ſaluation by faith, that in the other is called making righteous, and raigning in life through Chriſt and him beleeued on. So alſo Acts 3.16. Firſt, (ſaith Peter) his name hath made this man ſound through faith in his name: and then the faith which is by him, hath giuen to him this diſpoſition of his body. Is it not plaine here, that faith hath healed him, is as much as his name, or Chriſt beleeued on hath healed him? the one phraſe doth expound the other.

p. 49Reaſon of the point.But beſide this, there are pregnant reaſons to manifeſt this thing. Firſt, then Faith doth onelyonly ſo iuſtifie vsus, as it apprehends the righteouſneſſe of God. Reaſon 1.But Chriſt onelyonly is the righteouſneſſe of GOD.Chriſt is Gods righteouſne…e Hee is Iehoua our righteouſneſſe, Ier. 33.16. the Sunne of righteouſneſſe Mal 4.2. No righteouſneſſe can ſuffice to our iuſtification, but ſuch as one as God doth ordaine and allow; nay, ſuch a righteouſneſſe as is of and in him, who is not onelyonly man, but God alſo; for it muſt counteruaile infinite ſinnes, and ſuffice for many thouſands that are to be ſaued. Nor can ſuch a righteouſneſſe doe vsus any good, vnleſſe as it is moſt ſufficient in it ſelfe, ſo it bee made ours?Whom faith onelyonly doth make ours. And where is ſuch a righteouſneſſe to be found, but in Chriſt? And how can any conceiue it otherwiſe to bee made ours, but as by faith it is apprehended of vsus? Heere the Papiſts ſay that Chriſt is our righteouſneſſeHow Chriſt is our righteouſneſſe. Not by ſanctification; two waies. Firſt, becauſe he meriteth the pardon of ſinne, which is reckoned ours. Secondly, becauſe he worketh righteouſneſſe in vsus. Anſw. It is very true, that Chriſt doth ſanctifie vsus: notwithſtanding hee doth not make vsus righteous before God, by this inherent righteouſneſſe. For, wee are the righteouſneſſe of God, not in our ſelues (as we ſhould be, if this infuſed righteouſneſſe were the matter of our iuſtification) but in him. 2. Cor. 5.21. And Phil. 3.9.But by imputation. when Paul doth oppoſe the righteouſneſſe which is of Chriſt and of God, to that of the Law, which alſo he doth call his owne, as being inherent in him, hee doth cleerely ſhew that Chriſt is not our righteouſnes by that righteouſneſſe which the ſpirit doth beget in vsus (for that is legall) but by another righteouſneſſe reſting in his owne p. 50perſon, and not transfuſed, but imputed to vsus.

Reaſon 2.Secondly, Faith and workes in this matter of iuſtification are alwaies oppoſed. Epheſ. 2.8, 9. Rom. 2.27. But now if faith iuſtifie vsus as a worke, they are not then oppoſite, but may well ſtand together.

Reaſon 3.Thirdly, when we ſay that faith doth ſaue, iuſtifie and purifie vsus, if we vnderſtand this of the inward act of beleeuing, wee are made our owne Sauiours and ſanctifyers. For it is cleere, that wee ſaue our ſelues, when from our ſelues doth proceede that act, by and for which we are ſaued.

Reaſon 4.Further, the leaſt true faith, though it be vnperfect doth iuſtifie. It cannot then bee, that it doth this by its owne value. For how ſhould a weake and ſmall faith, that is as a graine of muſtard ſeede, be of equall value to a greater meaſure of the ſame? when things of the ſame kinde differ in value according to their quantitie: as there is much odds in worth betweene a mite, and a maſſy wedge, though both be of the pureſt gold. Wherefore this excellent worke of iuſtification, muſt be aſcribed vntounto the thing beleeued on, that is, Ieſus Chriſt: which a ſmall and weake faith doth as truely apprehend and poſſeſſe vsus of as a ſtronger.

Reaſon 5.Laſtly, it was an errour which the Gnoſticks held, that their faith did iuſtifie for the excellency of it.

Vſes. 1. It cleereth obiections about this doctrine.Firſt, this doth ſerue to cleere ſome obiections about this doctrine. For, to ſome wee ſeeme not well aduiſed, to exclude workes from iuſtification, when faith is an habite and worke of the ſoule, as is louelove, and other graces of the ſpirit; and others may think that wee prize faith at too high a rate, to make it that p. 51which doth giuegive vsus righteouſneſſe, and procure vsus title to that ſuper excellent waight of glory. It vvere ſomewhat, that theſe ſay, if we did reach that faith did iuſtifie as a worke, or ſhould make faith it ſelfe our righteouſneſſe, vvhichwhich formally doth ſo preſent vsus to God. But that is farre from our minde. It is Ieſus Chriſt onelyonly that is our righteouſneſſe: it is onelyonly his obedience, by and for which we are righteous before the Lord. Faith hath no further hand and ſtroke in this weighty worke then as it doth looke to Chriſt, lay hold and poſſeſſe vsus of him, that wee may hauehave him vvith his merits, to preſent to GOD in our behalfe.

2. It comforteth the weake in faith.Secondly, this doctrine doth not a little comfort thoſe that are weake in faith. Weakeneſſe of faith is a want that many of Gods people doe bewaile in themſelues; and for which they do wel-nigh deſpaire of themſelues. And it is a worthy grace, to be ſtrong in faith, as was Abraham. For by it the heart is ſtabliſhed againſt all aſſaults, and is filled with peace and ioy in all eſtates: and the more our faith is, the more doe we abound in the aſſurance of our iuſtification, and the pardon of our ſinnes. Notwithſtanding, let not any be out of heart, for the ſmall and ſcanty meaſure of his faith, if he hauehave true faith: It is not the excellencie and great meaſure of his faith that doth make him righteous before God;Since faith is not our righteouſneſſe; But Chriſt. but …hriſt whom faith doth receiue and apprehend, which a weake faith can doe as well as the ſtrongeſt. Say not then my faith is weake and feeble: Is it a true and ſincere faith, which renouncing all other matter of righteouſneſſe, doth depend and caſt it ſelfe on Chriſt p. 52for pardon of ſinne and ſaluation? Be then of good comfort: thou art as fully and perfectly righteous before God, as he that hath the ſtrongeſt faith in the world. For thou haſt Chriſt; who is righteouſneſſe, and perfect righteouſneſſe, to eueryevery one that doth beleeue: euen as well to him that beleeueth with a feeble faith, if a true one, as to him that beleeueth with a ſtrong faith.

Who is apprehended by a weake faith as wel as a ſtrong, Euen to ſaluation.Looke not then on thy faith; but conſider him, that is Ieſus Chriſt, on whom thy faith doth looke and repoſe it ſelfe, and know that he is righteouſneſſe alſufficient to thee. They that did looke on the Brazen Serpent but with one eye, yea, but with halfe an ey, were as well and fully cured of the deadly ſtings of the fiery ſerpents, as thoſe which beheld it with both. If the Prince bee diſpoſed to beſtow on ſundry male factors their Pardon, or ſome precious Iewels vponupon Beggers; they are as fully acquitted from their ſinnes, and made as rich by the poſſeſsion of that Iewell, which accept of theſe, albeit with ſhaking and trembling, as they that receiue them with luſty and ſtrong hands. Euen ſo is the caſe heere. Haſt thou but a dimmiſh faith, yet ſuch a one as doth looke vp to Chriſt, and onelyonly to him for ſaluation? Haſt thou but a weake trembling faith, yet ſuch a one as thou doeſt reach out to receiue Chriſt that rich Pearle of heauen, and the pardon of thy ſinnes offered in him, and doeſt claſpe it about him with all thy feeble ſtrength? Make no doubt, but that thou art iuſtified in the ſight of God, doeſt ſtand clearely acquitted from all thy ſinnes, and ſhalt be healed of all their deadly ſtings. It is the poſſeſsion of the Iewell, not their ſtrong holding of it p. 53that doth make thoſe beggers rich; and the Kings Pardon that doth diſcharge Malefactors from the danger of the Law, ſo they be willing to accept and pleade the ſame. And ſo it is not our ſtrongSince the true poſſeſsion of him ſaueth vsus, not our ſtrong hold of him, or weake faith that is our righteouſneſſe, and diſcharge before God; but Ieſus Chriſt, and his obedience. This onelyonly is required on our part, that we accept him offered vsus in the Goſpell, and relye on him for full righteouſneſſe, and redemption; which a weake and feeble faith doth as truely and entirely (if not more) as the ſtrongeſt. Nay, let mee ſay more, for the comfort of ſuch as are weake in faith: If they hauehave but a true deſire to beleeue,He is enioyed euen by a deſire to beleeue. and cannot yet in an expreſſe and explicite manner beleeue on Chriſt, they hauehave Chriſt, and enioy him vntounto righteouſneſſe, and the pardon of their ſinnes.

If a man ſhould want hands to receiue his Princes Pardon tendered to him, it would ſuffice to entitle him vntounto it, and the benefit thereof, To ſhew his will to accept it; euen ſo will God in rich mercy accept in a broken and humbled ſoule a deſire to beleeue, for faith it ſelfe: and thereby ſhall they become poſſeſſed of Chriſt with all his merits, to the ſaluation of their ſoules. Bleſſed are they that hunger and thirſt for righteouſneſſe: for they ſhall be ſatisfied Math. 5.6.

3. It accordeth grace & faith in our iuſtification.Laſtly, this doth ſhew how grace and faith doe well agree in our iuſtification. Workes cannot ſtand in this matter with Gods grace, as they are vrged to merit any thing toward it. For that it is not wholly of grace, which in the leaſt degree doth come of merit. But faith as it doth iuſtifie vsus, doth bring nothing of its owne to preſent to God, and to make p. 54the beleeuer righteous, it doth chalenge nothing for its owne worth; but doth ſeeke all righteouſneſſe in Chriſt alone;Since faith doth ſeeke for all from Gods grace in Chriſt. doth onelyonly take Chriſt for its righteouſneſſe, as he is ordained and giuen by the grace of God; doth onelyonly preſent him, and his obedience, and plead Gods grace and mercy promiſed in him. It doth nothing derogate from the Kings grace in giuing a Pardon to his ſubiect, and from hauing the whole praiſe of his ſafety, that his ſubiect doth receiue, and plead the ſame for his life: nay, rather hereby doth the ſubiect proclaime to all men, that he hath no other meanes to ſcape the gallowes, but the gracious pardon of the King. Euen ſo faith doth not any thing obſcure Gods grace toward vsus, but rather aduance it. For can a poore ſinner giuegive larger teſtimonie, and more amply ſet out the glory of Gods grace, then when diſclaiming himſelfe, and his beſt workes, as filthy clouts, he doth wholly flye vntounto, and relye vponupon Ieſus Chriſt his obedience, and Gods gracious pardon of his ſinnes, by and through him? And if the life and ſafety of a Malefactor ſaued by the Kings pardon, notwithſtanding his receiuing of it, be wholly aſcribed to the grace and mercy of the Prince; how much more muſt our ſaluation, notwithſtanding that we beleeue in Chriſt be the praiſe & glory of Gods rich grace? whoſe grace it is firſt to prepare and offer Chriſt vntounto vsus, and ſaluation in him; and then alſo to giuegive vsus faith (which otherwiſe wee could neuer hauehave) to receiue and beleeue on him.

It followeth; ſhould not periſh, but hauehave life euerlaſting. We are now at length from the meanes come to conſider the benefit: which doth ſtand on two parts, as p. 55hath beene before touched; 1. in deliuerance from that miſerable ſtate wherein we were; ſhould not periſh. 2. in conferring great good vponupon vsus; but hauehave euerlaſting life. The firſt thing that heere we may obſerue, is, what wee are before and without faith, euen loſt wretches.Doct. 8. We are by nature loſt wretcthes. It is by faith in Chriſt that wee are kept from perdition: which teacheth plainely, that by nature, before the Lord hath quickened vsus by faith, we are all children of perdition. But of this more largely and more fitly in another place.Doct. 9. Secondly therefore obſerue, that though wee bee by nature dead, yet by faith we are quickened,By faith we are quickned and entitled to eternall life. and made partakers of life euerlaſting. So Chriſt, verſe 36. of this chapter; Hee that beleeueth in the Sonne, hath euerlaſting life. And chapter 5.24. Verely, verely, I ſay vntounto you; Hee that heareth my word, and beleeueth in him that ſent mee, hath euerlasting life, and ſhall not come into condemnation, but hath paſſed from death to life. And Iohn 17.3. This is eternall life, to know (that is, with the knowledge of faith) thee to bee the onelyonly true God, and whom thou hast ſent, Ieſus Christ. For Chriſt is our life;For Chriſt is our life, whom by faith we poſſeſſe. our life is in him, Col. 3.4. And therefore whoſoeuer do beleeue in him, hauehave life through and with him, As 1 Iohn 5.11.12. From this principle we may ſee the ſame concluſion to be gathered; God hath giuen vsus life, and this life is in his Sonne: he that hath the Sonne hath life, he that hath not the Sonne hath not life. But to ſee this better, how by faith we come to hauehave life euerlaſting, we muſt conſider that we hauehave it either in regard of the beginning, or of the accompliſhment and perfection. If once we bee brought to beleeue in Chriſt, life eternall is then begunne in vsus;1 Eternall life is by faith begun in vsus, Iohn 7.38. Hee that beleeueth in p. 56mee, out of his belly ſhall there flowe riuers of water of life. And the nature of theſe waters is ſuch, that they neuer let the ſoule thirſt againe, but they are in the beleeuer a well of water ſpringing to eternall life.Neuer to be extinguiſhed. Iohn 4.14. Neither let any man except, That they ſhall be ſo, vnleſſe a man caſt them vp againe: for that cannot bee; ſince if they could be caſt vp, how ſhould they then be a well in a man ſtill ſpringing to euerlaſting life? By faith we receiue the promiſed ſpirit. Gal. 3.14. By faith we hauehave Chriſt liuing in vsus. Eph. 3.17. Who ſince hee cannot dy, as the Apoſtle teacheth, Rom. 6.9. wee muſt not thinke that this life begunne once in any member, can vtterly bee extinguiſhed. For this life is a fruit of the ſpirit, the firſt reſurrection, a life in ſubſtance all one with that bleſſed and glorious eſtate which vvee ſhall enioy. It is an eternall life, euen for the qualitie and condition of it, and not onelyonly by reaſon of the promiſe of God, the merit and interceſsion of Ieſus Chriſt. Secondly,2. Thereby wee obtaine euen heere the fulnes of it. If once we beleeue, wee alſo come to hauehave the fulnes of life euerlaſting, and that 2. waies, de facto, or de iure, in regard of the thing it ſelf in very deed, or in regard of right vntounto it. For eueryevery beleeuer hath in very deed the fulnes of life & glory, thogh not in himſelfe, yet in his head Chriſt Ieſus. Hee may ſay; My head Ieſus Chriſt is glorified,In deed in Chriſt who is glorified for vsus. and I in my head ſit in heauen. Thus the Apoſtle ſpeaketh, Eph. 2.6. God hath rayſed vsus vp together, and made vsus ſit in heauenly places in Chriſt Ieſus. Secondly,2. In right, we hauing right thereunto. wee hauehave the accompliſhment of glory, when wee beleeue, in regard of right and propriety thereunto. When firſt wee beleeue, then we are intituled to life euerlaſting. Euen as the title to an outward inheritance followeth vponupon the p. 57birth: ſo the right and hope of this kingdome doth follow our ſpirituall birth.By our ſpiritual birth. None that are not begotten of God by water and the ſpirit ſhall enter into the kingdome. He hath begotten vsus vntounto an inheritance. 1. Pet. 1.3.4. Now the Lord begets vsus his ſons & daughters, when he giueth vsus to beleeue. For firſt, the good pleaſure of God reſteth on his naturall and onelyonly begotten Sonne, on whom when we come to lay holde by faith, we are then made ſonnes. Iohn 1.12. Yea, ſons accepted. Eph. 1.6. And being ſonnes accepted, vvee are heires, As Gods ſons and heires.euen ioynt-heires with Christ. Rom. 8.17. The glory of heauen is therefore called by the name of Adoption, becauſe it followeth thereon, and is the thing to which we are adopted. By faith therefore when we obtaine to be the ſonnes of God, wee alſo thereby obtaine that euerlaſting life which is to be reuealed.

Which truth that wee may cleare ſomewhat better, obſerue with me briefely theſe three things. Firſt, then, Chriſt hath merited life euerlaſting no leſſe for vsus, For Chriſt hath merited it for vsus.then righteouſnes: as Heb. 10.19.20. By the bloud of Ieſus we may be bold to enter into the holy place, by the new & liuing way which he hath prepared throgh the vaile, that is, his fleſh. And Heb. 9.15. Through the death of the Mediatour wee which are called, receiue the promiſe of the eternall inheritance.

Secondly,2. Faith doth apprehend it alſo as well as righteouſnes. faith applies and apprehendeth the one as well as the other. We are ſaued by grace through faith. Eph. 2.8. It is the Apoſtles meaning, that faith doth looke vntounto, and lay holde euen of ſaluation it ſelfe, which we hauehave of Gods grace, as well as of any benefit tending thereunto. And if it be obiected, that hee ſpeaketh not of life euerlaſting, which is laid vp for vsus p. 58in due time to be reuealed, but of the preſent ſaluation and redemption, whereof heere wee are partakers; I anſwer: It is manifeſt in the verſe going before, what he meaneth by ſaluation; euen ſpecially the treaſures of glory: God hath raiſed vsus vp together, and made vsus ſit in heauenly places, &c. For wee are ſaued by grace through faith.

3. Faith doth euer reſt vponupon it, vntill wee come to enioy it.Thirdly, Faith doth not onelyonly beginne to apprehend it, and then leaue vsus to workes that wee may attaine it: but faith doth ſtill apply life vntounto vsus, till wee are iuſtified and ſaued. By faith we ſtand and reioyce vnderunder the hope of the glory of God. Rom. 5.2. Wee are kept by the power of God through faith vntounto ſaluation, which is to be reuealed. 1 Pet. 1.5. So that our faith neuer giueth ouer, till wee hauehave this ſaluation, euen the end of our faith. And theſe conſiderations doe ſufficiently ſhew, that faith is it, or rather Chriſt receiued by faith, by & for which we are righteous and accepted, yea, and at length attaine life euerlaſting.

The opinion of the Papiſts touching life eternall,Now let vsus conſider a little what is the ſentence of the Papiſts in this poynt. The Papiſts then confeſſe, that life is merited by Chriſt, and is made ours by the right of inheritance: ſo farre wee go with them. Yea, touching works they holde many things with vsus, that no works of themſelues can merit life euerlaſting: 2. that works done before conuerſion can merit nothing at Gods hand,and merit of works. much leſſe life euerlaſting: 3. that there is no merit at Gods hand without his mercy; no exact merit, as often there is amongſt men: all theſe are true. The point whereabout wee diſſentOur diſſent from th…m. is, that with the merit of Chriſt and free promiſe, they vvill hauehave the merit of works ioined, as done by them who p. 59are adopted children. That which directly muſt be oppoſed vntounto this, is; that Gods gracious promiſing,Gods grace and any merit of workes cannot ſtand together. and giuing it to vsus in Chriſt, cannot ſtand with the merit of our workes.

And the Scripture herein is ſo euident,As it is euident by the Scripture. that ſome of the Papiſts are forced to deny this coniunction of a double title vntounto life eternall. For in the fourth of the Romanes, 4. the wages cannot be counted both by meere fauour, and alſo by debt and deſert: and Rom. 11.6. If it be of grace, then not of workes; for grace then were no grace. In which place obſerue this, that fauour and grace are meant and to bee taken for the rich grace of God, which is now made manifeſt in Chriſt. For otherwiſe, there is a grace which may ſtand with workes. It was grace that God did couenant with man in Adam, that, had hee ſtood in righteouſneſſe, hee ſhould hauehave deſerued eternall life: but the riches of grace, of meere grace, cannot abide one worke as meritorious to be coupled with it. If any, heere, except: The Apoſtle ſpeaketh of workes of the Ceremoniall Law, or done by force of nature, not by the grace of Chriſt; I anſwere, that in the firſt place,Workes of grace being excluded from iuſtification. the Apoſtle reaſons of the workes of Abraham, being now iuſtified, and euen in the flower and prime of workes.

Further, we may ſee plainely, Epheſ. 2.8, 9, 10. that grace doth exclude al works of regeneration. We are ſaued (ſaith the Apoſtle) by grace, not by workes. What workes? Such as are ceremoniall or done in our naturall ſtate? No, nor by workes of regeneration, euen ſuch good workes, as we are created to in Chriſt Ieſus. And marke heere the reaſon of the Papiſts. All p. 60our workes (ſay they) come from the grace of God in vsus, and are from Chriſt dwelling in vsus: Ergo, it hindreth not the grace of God, nor Chriſts merit, that we hauehave them, and merit by them. Now the Apoſtle doth inferre the quite contrary. Our workes, euen our beſt workes cannot ſaue vsus. Why? For they are not ours; but they are of God, whoſe workemanſhip we are, being by him created vntounto them.

Gal. 3.11, 12. And fa…th and the Law being oppoſed.Gal 3:11Gal 3:12Further, The iuſt doth liue by faith: Ergo, he cannot liue by doing. For, The Law is not of Faith. Nor is faith of the Law; neither can theſe two be conioined. As Gal. 3.18. If the inheritance be of the Law, it is no more by the promiſe: but God gaue it freely by the promiſe. Marke heere that there is ſuch oppoſition betweene workes and grace, that a thing cannot bee together a donatiue of mercy, and deſerued by working. If any thing bee ioined with Chriſt, as together meritorious of righteouſneſſe and life, it aboliſheth Chriſt.

But why then doth God promiſe life euerlaſting to workes? If ye mortifie the deeds of the fleſh, yee ſhall liue. Rom. 8.13. If yee ſowe to the Spirit, you ſhall reape of the Spirit life euerlasting. Gal. 6.8.

I anſwere hereunto; that there are ſome conditionsThe conditions of the Goſpell, are not couenant… binding … merit, but ſimple conditions, according well with mercy. ſimply conditionall, that doe well ſtand with grace. Such are thoſe conditions, whereon they onelyonly interceding, we promiſe and vndertake to doe a matter, or beſtowe a kindneſſe on any. As, Goe with me to ſuch a place, and I will giuegive thee hidden treaſure. Come to me to morrow, and I wil giuegive thee an hundred pound. There are other conditions, which hauehave the reaſon of a cauſe meritorious. Such doe not onelyonly intercede, p. 61but deſerue vponupon contract as much as wee promiſe; as, Doe my worke well, and I will pay you truely. Of this kinde are thoſe conditions which are contained in the Law: Doe this, and thou ſhalt liue. As for the other of the Goſpell, they are onelyonly bare and ſimple conditions, which deſerue nothing; but muſt intercede, and precede the beſtowing of eternall life.

And heere it were worth our labour, to conſider the grounds of merit,4. Grounds of the merit of workes laid by Papiſts which the Papiſts lay downe in the chiefe of their arguments. They are theſe; Firſt, Chriſts Merit: Secondly, our Adoption: Thirdly, our Workes: Fourthly, Gods couenanting with vsus. But none of theſe are ſufficient to eſtabliſh merit.But they are falſe ones. For firſt, we cannot merit as children eternall life; becauſe it is our right by birth. No child can be ſaid to merit the inheritance to which hee is borne: and how doth any merit that which is his right already? Nor doe our workes of themſelues merit; when all obedience is but a witneſſe of our thankefulneſſe; nor is there any proportion betweene the duety and the inheritance: Neither yet as they are died with the bloud of Chriſt, or doe come from his ſpirit. For, as they are of Chriſt, dwelling in vsus by his ſpirit; ſo are they alſo from our ſelues, hauing a Law of ſinne dwelling in vsus, and luſting againſt the ſpirit, which make them to be done imperfectly and by halues. But this (ſay they) maketh them the more meritorious, becauſe they bee done with the greater difficultie. Yea, but this is a doctrine which the Apoſtle knew not. For then hee needed not to hauehave cried out in that reſpect; O miſerable man that I am, &c. and to flye to Chriſt that he might eſcape condemnation, as he doth, Rom. p. 627.24, 25. And for their couenant, it is not a couenant, binding vsus to doe any thing meritorious toward the obtaining of life; but onelyonly a ſimple condition, requiring ſome thing to be done before the full fruition of glory, but well agreeing with, and no way hindering mercy.

It is further obiected, that life euerlaſting is a reward, and that rewards are deſerued.

Anſw. All rewards are not due vponupon, nor giuen for, deſert; there is a reward giuen by fauour.Rom. 4.4. There are rewards of fauour as well as deſert.Rom 4:4 When Paul ſaith, that to him that worketh, the reward is counted not by fauour, but by debt; doth hee not inſinuate ſo much, that ſome oft receiue euen liberall rewards onelyonly vponupon the fauour of the donour? And our Sauiuiour ſaith: Luke 6.32. And if yee louelove them that louelove you, what thankes ſhall ye hauehave? &c. The word foreign, which ſignifieth a gratuitie, as it were, and a reward of free fauour, importing thus much, that what reward men hauehave of God, euen vponupon their beſt ſeruice, it is but foreign, a gratuitie; no foreign, no debt vponupon deſert.

Laſtly, they ſay, that which is giuen according to workes, is deſerued by workes. But ſo is eternall life.

Anſw. That indeed which is giuen according vntounto workes, as the meritorious cauſes thereof, that may wel be ſaid to be deſerued by works. But now eternall life is not ſo giuen, but is beſtowed according to workes, as they are teſtimonies of our faith,Workes hauehave a reward not as merits, but as teſtimonies of Faith. whereby we reſt on Chriſt, onelyonly for our ſaluation, and for whoſe ſake onelyonly beleeued on, they expect eternall life.

Vſes. 1. It ſheweth the prerogatiue of the faithfull:Now for the vſes of this point: Firſt, it doth ſhew vsus our prerogatiue that we hauehave by faith, and ſhould p. 63excite vsus to reioice therein; yea, to long and labour fully to enioy it. What is then the prerogatiue of ſuch as beleeue? Surely, as Saint Paul ſaith of the Iew, Rom. 3.2. much eueryevery manner of way. For thereby wee are brought out of diſmall darkeneſſe, to walke in the light of Gods countenance and truth, wee are tranſlated out of the wofull condition of eternall death, to life and immortalitie; both which are brought to light for vsus, to behold and enioy by the Goſpell. 2. Tim. 1.10. wee are made aliue to God; exalted to the dignitie of Gods ſonnes and daughters;Who are thereby Gods children & heires of life. called to the hope, yea, inueſted with ſome poſſeſsion of euerlaſting life. And are not theſe, great preferments aboue the reſidue of mankinde, who through vnbeliefe, abide ſtill in death and miſery? Are not theſe worthy dignities for earth and aſhes as wee are to attaine to? Behold (ſaith Iohn, 1. Ioh. 3.1.) what louelove the Father hath ſhewed vsus, that wee ſhould be called the ſonnes of God: Yea, it is an honour and dignitieWhich is a great dignity. ſo to be. Iohn 1.12. When Saul did offer vntounto Dauid to make him his ſonne, by the marriage of his daughter, it did ſeeme too high an honour for him, whoſe parentage was meane, for to accept. Seemeth it vntounto you (ſaith he) a light thing to bee a Kings ſonne in law, ſeeing I am a poore man, and of ſmall reputation. 1. Sam. 18.23. What an vnſpeakeable dignitie is it then, that by faith wee obtaine to bee the ſonnes of the great King of heauen and earth, are made his heires, and adopted into fellowſhip of eternall life and glory, with Ieſus Chriſt? For God dealeth not with vsus, as Abraham did with his baſe ſonnes; ſo to call them vntounto whom he gaue gifts, and then ſent them packing. Gen. p. 6425.6. God doth not ſo turne off his faithfull ones: but he receiueth and keepeth them in his family; and admitteth to be partners in the inheritance, wit… …is Iſaac, euen with his Chriſt, who is the heire of all things. It is then an inheritance, that by faith we are b…gotten too; and ſuch a one as is immortall, vndefiled, and neuer fading. It is life that we obtaine; life I ſay, which of it ſelfe is moſt ſweet, chiefely to ſuch as we were, who were condemned to die, and could looke for nothing but death: and ſuch a life as is both accompanied with all fulneſſe of ioy, peace, glory and happineſſe, and ſhall alſo euer endure.

Now then this being our prerogatiue, how ſhould we reioice therein?Wherein we ſhould reioice. And what ſhould wee more long and labour to enioy then this? Reioice not in this (ſaith our Sauiour to his Diſciples, Luke 10.20.) that ſpirits are ſubdued vntounto you; but if you reioice in any thing, reioice that your names are written in heauen, and that you are appointed to liue in glory there. And truely bleſſed Paul did ſo prize this hope laid vp in heauen for him, that for it he neglected and forgate all things behinde, and did onelyonly looke and endeauour himſelfe vntounto this happineſſe which hee ſaw before him, following hard toward the marke, for the price of the high calling in Chriſt Ieſus. Phil. 3.13, 14. Yea, the deſire of it was ſo vehement, that it made him ſigh and groane, longing to bee clothed with this Tabernacle which is from heauen.And long to enioy it in heauen. 2. Cor. 5.2. Would not a poore begger, if he ſhould vnderſtand of ſome great and goodly liuing fallen to him in a farre countrey much reioice therein, long to goe to ſee it, and take poſſeſsion of it? And if any man ſhould offer to detaine p. 65it, would he not ſtriue with all might, and ſue for it at the law, in forma pauperis, as wee ſay, rather then goe without it? Doubtleſſe, wee hauehave dead and dull hearts, if wee doe not reioice in this life and glory, which by faith in Chriſt wee obtaine; if wee doe not long to take our iourney vntounto heauen to hauehave the full fruition of it; and doe not ſtriue for it with praiers to God, & ſtruggle with all our power againſt the world and Satan that would defeat vsus of it. Children, for want of vnderſtanding,Which wee do… not, or want of vnderſtanding mind not thoſe goodly poſſeſſions they are born to; content if they hauehave a hobby-horſe to ride, a painted rattle, or coūters to play with: And is it not of a childiſh ignorance concerning the glory of eternall life, that we ſo little minde it, and careleſly look after it? but are well contented with theſe painted bables of the world, & ſpend all our thoughts and ſtrength about them? It ſhould therefore bee our continuall praier vntounto God,That we are to beg of God. (as Eph. 1.18.) that the eyes of our minde may bee lightened, that wee may know what is the hope of Gods calling, and what is the riches of this glorious inheritance. One cleare view of this glorious condition would rauiſh our harts with the louelove of it, and excite all the powers within vsus to lay holde of it.

2. It teacheth vsus patience in worldly loſſes and croſſes.Secondly, wee may learne patience, and vvith the more quiet mindes to beare afflictions and worldly loſſes, from the contemplation of this euerlaſting life, which we hauehave by faith in Chriſt. Abraham did leaue his friends, his natiue country, & all his earthly hopes there, which were not ſmall, and came to dwell in a ſtrange country, where he ſuſteined many grieuances by the vncircumciſed and heathniſh people, and was p. 66exerciſed with ſundry troubles; all which hee paſſed ouer with ſingular patience, by the hope and deſire of eternall life, and that heauenly country to which hee was called. Heb. 11.8.9.10.16. So likewiſe Moſes, that man of God, did quit Pharaohs court, & ſet light by all the pleaſures, wealth and honours of it, chuſing aboue theſe the rebuke of Chriſt, and to ſuffer affliction with Gods people. And what gaue him in theſe and all his ſufferings, encouragement? but the large recompence of eternall life, which he ſaw before, & had reſpect vntounto. Heb 11, 24, 25, 26. Finally, the faithfull Hebrewes are highly commended by the Apoſtle, Heb. 10, 32, 33, 34. for their great patience which they ſhewed in bearing afflictions, enduring reproaches, being partners with Gods perſecuted people, and ſuffering with ioy the ſpoiling of their goods: of which their patience, this was the ground, that they knewe in themſelues,Since by faith we know of better things reſerued for vsus. how that in heauen they had a better, and an enduring ſubſtance. If a man of noble birth & rich reuenue, trauailing homeward through a forraine land, ſhould there hauehave baſe indignities offered him, nay, ſhould fall into the hands of theeues, and by them be ſtripped of his rich apparell, and robbed of all his mony; all this would the leſſe trouble him, for that he meant to ſtay among theſe churliſh people no longer then needs hee muſt: and if hee could make ſhift for a ſeaſon, till hee came to his natiue country, that he knew himſelf there to hauehave friends that would honour him, and golde and ſiluer enough to ſupply this loſſe, and fully to furniſh him. Why then ſhould we fret and grieue at the baſe intreaty which wee receiue from worldlings? at the wrongs and reproaches p. 67that are offered vsus? at our worldly loſſes? and generally all the miſeries of this life?Which will recompence worldly diſcomforts. For hauehave not we an heauenly home, and an eternall life by Chriſt prepared for vsus? at the which if wee once arriue, wee know by faith that there we hauehave friends, euen God, his Saints and Angels, who will honour vsus, riches and treaſures ineſtimable to ſtore vsus, ioy and glory vnſpeakeable to refreſh vsus.Thou…h w…rldly …en… ſuch caſes whine not without c…e, wh… leeſing their worldly comforts, lee… all. None would thinke it ſtrange to ſee a poor man that did carry al his treaſure about him, to whine and cry, if falling into the hands of theeues hee did at once leeſe all; for hee is cleane vndone, and hath nothing left to ſuccour him: but it were extreame baſenes in a wealthy man to take on for the loſſe of ſome ſmall ſummes, when it is well knowne, that hee hath thouſands at home that are ſafe and entire. Thus for worldly men, wee may well allow them to chafe and fret, howle and cry at the loſſe of their outward peace, wealth, mirth, honor and reputation. For (alas!) how can they doe otherwiſe? they are become ſtarke beggers; are cleane vndone; hauehave nothing left; nor know not whence to looke for a ſupply: but truely Gods people doe too too bad ſhame their profeſsion, who in outward afflictions and loſſes grow impatient, and are out of hart; whoſe loſſes are nothing to that which is left them, and whoſe hopes, which are in heauen reſerued for them, will abundantly recompenſe all the miſeries of this life.

3. It ſtaieth our hart in worldly cares & feares.Thirdly, This doth ſerue to eſtabliſh our hearts againſt ſundry worldly cares and feares: we are in reſtleſſe maner toſſed in our ſelues, & diſtracted hither & thither, one while affecting earthly greatnes & abundance; another while carking for earthly neceſſaries, p. 68and fearing the want of them: But all without cauſe. For what neede wee ſo admire at,For we need … …o…t…on … b… …es, who … heauenly, which are better, meant vsus. and aſpire vntounto the glory and happineſſe of this life, who hauehave an eternall life? that hath moſt excellent glory, riches, and happineſſe ioined with it, prepared and giuen vsus through faith in Chriſt. Is it not a baſe minde in a man, that is owner, or at leaſt heire, of moſt ſumptuous and ſtately palaces, to couet the poore cottages of beggers, that ſtand by the high way ſide, and repine if he cannot get them? What will ſatisfie vsus, if heauen and etenall life cannot? Doubtleſſe, Dauid made account, that in this poſſeſsion, he was as well as heart could wiſh. The lines (ſaith he, Pſal. 16.6.) are fallen vntounto me in pleaſant places: yea, I hauehave a faire heritage.

So alſo is it very ſtrange, to ſee a godly man toile and moile for earthly matters, in feare of want. Feare not, little flocke: for it is your Fathers pleaſure to giuegive you a Kingdome; Not doubt of earthly neceſſaries, when God hath giuen vsus an heauenly kingdome.ſaith Chriſt. Luke 12.32. What is it that we are bid not to feare? The want of foode, raiment, and earthly neceſſaries, which are mentioned in the former verſes. And why? Becauſe our Father in heauen doth meane vsus a kingdome. For, what? hath God prepared an eternall life for vsus, and will he not maintaine this temporall? Hath he purchaſed heauen, and the glory of it for vsus, and will hee ſee vsus periſh for want of earthly things? There is not any earthly father, that doth with great ſummes of money, purchaſe large poſſeſsions for his ſonne, and meaneth to beſtow on him his whole eſtate, who will neglect to finde him with foode and raiment, and giuegive him ſuch maintenance as is fitting. Perhaps he will keepe him ſomewhat ſhort during his nonage, and not let him p. 69hauehave his purſe alway full of money, for his idle expenſes, vntill he hauehave wit how to lay it out, and manage ſo great an eſtate: So heere, God doth not giuegive to his children outward things, alway in that fulneſſe that they deſire, becauſe they hauehave not vnderſtanding in this their nonage to diſpoſe of them; and it might be dangerous to feede their humours: but if by faith we can once ſee that he hath meant vsus his kingdome, and appointed eternall life for vsus; it is foule diſtruſt to doubt that hee will forſake vsus, and put vsus to our ſhifts, for our earthly neceſſaries.

4. It is an incitement to faith.Fourthly, it muſt excite vsus highly to prize faith, and make vsus looke about to get faith, and how to grow in it; Peter (1. Pet. 1.7.) calleth faith a precious thing, yea, much more precious then gold. And ſurely, there is not a more precious iewell in the world then it is: by which we obtaine Chriſt, and all his riches;As by which we obtaine ſaluation in Chriſt. are drawn out of deaths dungeon, quickened with a ſpirituall, and intereſſed in eternall life. It is not all the gold of America, nor Rubies of the Ocean, that can doe this for vsus: No, there is no other grace of the Spirit, but faith which can help vsus to this benefit, poſſeſſe vsus of Chriſt, and entitle vsus to heauen. For as we can onelyonly ſee the light of the Sunne with the eye, and take our foode with the mouth; ſo is it faith onelyonly,And that onelyonly. by which we can ſee Ieſus Chriſt, and enioy him for our righteouſneſſe vntounto life. Yea,Which is its ſpeciall dignity aboue other graces. there is more moment in a weake faith to our ſaluation, then all other graces, though they were perfect in vsus. Light and heate cannot be ſeparated in the Sunne: Nor can faith, louelove, repentance and other graces, be found ſingle in a godly ſoule. But had a man perfect repentance, knowledge p. 70and louelove, theſe could not ſaue him, if there were not faith, to apprehend Chriſt for his ſatisfaction and a propitiation for his ſinnes. A dimme eye to looke on the Brazen Serpent, was of more auaile to a poore Iſraelite ſtung with a fiery ſerpent, then the vſe of all his other members. For what would the ſwiftneſſe of his feete, ſtrength of ſinewes, nimbleneſſe of hands, &c. ſtand him heere in ſtead, if he had not an eye to looke on the Brazen Serpent? So without faith we lye dead in ſinnes, and cannot but periſh of the mortall ſtings which Satan hath giuen: It it onelyonly faith in Chriſt that can cure our ſoules of them, and make vsus heere to liue vntounto God, and hereafter in all happineſſe with him.

FINIS.