Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
giuen vnto much wine but teachers of honest things that z 1. Pet. 5. 3. they may instruct the younger women to be sober-minded that they loue their Husbands that they loue their children Not as though yee were Lords of Gods Heritage but that ye may be ensamples to the flocke a Iob 29. 8. The young men saw me and hid themselues and the aged rose and stood vp his wise and graue carriage procuring reuerence and credit to him Secondly Vsing of the things wherein they are preferred And vsing of the things wherein they are preferred to the others benefit to the others benefit being content to yeeld vnto them when they are in the right as to their brethren So Deut. 17. 20. it is specially commanded to the King That his heart bee not lifted vp aboue his brethren And b Iob 31. 13. Iob professeth his care to practise this Lesson If I did condemne the iudgement of my Seruant and of my Maid when they did contend with mee Thus did c 2. King 5. 13 14. NAAMAN harken to the aduice of his Seruants and returning washed in Iordan and was made whole The Dutie of such Superiours as are in authoritie From them in authoritie First instruction of their Inferiors in the things of God and of their speciall callings whatsoeuer the same be is Instruction of their Inferiours in the things of God and of their speciall callings as Ioshua did the d Iosh 24. Israelites And in this respect Iob e Iob 29. 15. saith of himselfe that he was eyes vnto the Blind and feet vnto the Lame Secondly Due recōpence of good or euil actions which Peter f 1. Pet. 2. 14. Then due recompence of good or euill actions sheweth to bee the cause why Magistrates are erected for the punishment of euill doers and prayse of them that doe well And g Ro. 13. 2 3 4 Paul saith that Princes are not to be feared for good workes but for euill Wilt thou then be without feare of the Power Doe well so shalt thou haue prayse of the same for he is the minister of God for thy wealth In h Col. 4. 1. another place Ye Masters saith hee doe vnto your Seruants that which is iust and equall knowing that yee also haue a Master in Heauen Thirdly Protection from wrongs for whither should And lastly protection from wrongs the eyes i Psal 123. 2. of the Seruant looke but to the hand of the Master and the eyes of the Mayden but to the hands of her Mistris Hereupon Gen. 20. 16. Abimelech telleth SARA that ABRAHAM her Husband was the couering of her eyes and the man that was to protect her Iosias also Lam. 4. 20. is said to be vnto the people the breath of their nostrils The Dutie of Magistrates From publike authoritie that is to say from Magistrates maintenance aswell of true Religion as of peace and honestie of life Anabaptists which reiect Magistracie The Papists which teach that it belongeth not to the Magistrate to deale in matter of Religion And also exempt their Clergie from the Iurisdiction of the Ciuill Magistrate is First Maintenance of true Religion Secondly Maintenance of peace and honestie of life for to him hath God committed the maintenance of both the Tables So the k 1. Tim. 2. 2. Apostle teacheth that the Ciuill Magistrate is raysed vp of God vnto that high estate of Dignitie that we might liue vnder them a peaceable and a quiet life in all godlinesse and honestie A part of this Dutie is the deciding of Controuersies betweene man and man and the true ministration of Law and Iustice as Moses did Exod. 18. 13. For the performance of both these God hath furnished him with power and to this end put the Sword into his hands which hee may not suffer to rust in the Scabbard but must draw it out to punish all offenders l Rom. 13. 4. If thou doe euill feare for hee beareth not the Sword for nought for he is the Minister of God to take vengeance on him that doth euill In all which punishments a proportion is to be obserued That euery one be according to the nature and qualitie of the offence Those against the first Table most seuerely and sharply after the example of God himselfe whom the Prophet m Ier. 5. 7. bringeth in saying How should I spare thee for this Thy children haue sworne by them that are no Gods In the second Table Murder Incest Rape with death Trespasse with the recompence of the hurt c. In all which the Iudiciall Lawes of Moses albeit wee are not tyed to the precise and strict forme of that Common-wealth are notable precedents to goe before vs for the equitie and substance of them The contrarie whereof is the not punishing or light censuring of capitall crimes and letting them escape whom God bringeth into our hands Of the first we haue a Law Numb 35. 31 33. Ye shall take no recompence for the life of the Murderer which is worthy to dye but he shall be put to death for bloud defileth the Land and the Land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And 1. Kin. 20. 42. A Prophet telleth the King of Israel as from the Lord Because thou hast let goe out of thy hands a man whom I had appointed to dye thy life shall goe for his life and thy people for his people For the second ELI is reprooued 1. Sam. 2. 23. who for foule and shamefull faults committed by his sonnes such oppressing of the people as made men abhorre the Seruice of the Lord lying with the women that assembled at the doore of the Tabernacle of the Congregation c. reprooued them onely with a few words and that in a milde sort Why doe you such things for of all this people I heare euill reports of you Doe no more so my sonnes for it is no good report which I heare of you that you make the Lords people to trespasse Take here-with-all some cautions First That the Magistrate being Gods n Rom. 13. 1. Minister in this behalfe doe all things holily and reuerently as in his presence whereof we haue Ioshua o Iosh 7. 19. 25. for a worthie patterne who said vnto ACHAN My sonne I beseech thee giue glorie to IEHOVAH the God of Israel and make confession vnto him and shew me now what thou hast done hide it not from me Afterwards when the fact was confessed by him IOSHVA said In as much as thou hast troubled vs IEHOVAH shall trouble thee this day And all Israel threw stones at him and burnt them with fire and stoned them with stones Secondly He must propound a right end before him that is to say first the parties good and reformation not his shame and destruction for that the p Pro. 20. 30 Wiseman teacheth vs to bee the scope and marke
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
should walke in them Ephes 1. 4. He hath chosen vs to bee vnblameable and vndefiled before him in loue And Iohn 15. 16. I haue chosen you c. that you might bring forth fruit Heere is the comfort of the Saints of God who labour to walke as new Creatures that they haue the same as a most certaine Badge and Marke of their Election Whereto the exhortation of d 2. Pet. 1. 10. Peter tendeth willing vs to make our Election sure by our good workes This vse the Apostle teacheth Rom. 9. 24. c. when hauing established the Doctrine it selfe to the end we should not seeke the testimonie of it in the secret counsell of God but by the calling which is set forth and made manifest in the Church hee layeth before vs the example of the Iewes and Gentiles not of euery one but of so many as by faith apprehended the outward calling and thereby made it effectuall to themselues That hee might make knowne the riches of his glorie vpon the Vessels of his Mercy which hee hath before prepared vnto Glorie euen vs saith he whom he hath called not of the Iewes onely but also of the Gentiles And who those Called ones be of the Iewes and Gentiles hee telleth vs Verse 30. As many as haue attayned to the righteousnesse of Faith So in the tenth Chapter by an excellent gradation he teacheth how and which way wee climbe vp to the consideration of this wonderfull hidden mysterie shewing that true inuocation and calling vpon Gods Name or a sound and syncere profession of the truth whereof hee had spoken Verse 9 10. is a testimonine of true Faith true Faith of a true and sound Calling by the Ministerie of the Word and that an vndoubted argument of our Election to be saued Whosoeuer e Rom. 10. 13 14 15. shall call vpon the Name of the Lord shall bee saued but how shall they call vpon him of whom they haue not heard and how shall they heare without a Preacher This is the meanes whereby we may most surely and infallibly perswade our soules that wee are of the number of Gods Elect and those that vndoubtedly shall be saued for which wee shall not need to slye to Visions and Reuelations God himselfe in his Word hath tracked the path for vs. Otherwise our Sauiour f Luke 10. 20. would neuer will vs to reioyce that our names are written in Heauen vnlesse we had certaine rules to be assured of it Againe that God hath appointed to destitute the Reprobate of his Grace and leauing them in their sinnes to bring them to perdition is euident by g 1. Pet. 2. 3. PETER that those which stumble at the Word and are disobedient were ordayned thereunto And Acts 27. 28. it is said HEROD and PILATE with the Nations and people of Israel came together to doe whatsoeuer the hand and counsell of God had fore-determined to bee done that is to condemne Iesus And Luke 2. 34. Christ is set for the fall and rising of many and for a marke to bee gain-said For this cause GOD sendeth the Ministerie of his Word to some and from some he doth with-hold it Paul was forbidden by the Holy Ghost to speake the Word of God in Asia in Bithynia c. Contrariwise he was commanded to preach in Macedonia at Corinth c. And h Acts 18. 10. why Because saith the Holy Ghost I haue much elect people there Againe in those that heare of some hee toucheth their hearts and openeth their vnderstanding of other some he dawbeth and closeth vp the eyes Mat. 11. 25. I giue thankes vnto thee O Father because thou hast hidden these things from the wise and men of vnderstanding meaning the Reprobate and reuealed them vnto Babes these are the Elect Luke 8. 10. To you it is giuen to know the Mysteries of God but to other in Parables that seeing they should not see and hearing they should not vnderstand The Obiections against all this that hitherto hath bin said are of no value God say some would haue all men saued 1. Tim. 2. 4. and none to perish but all to come to Repentance 2. Pet. 3. 9. And Christ is a Propitiation for the sinnes of the whole World 1. Iohn 2. 2. But they vnderstand not that those generall speeches are to bee restrayned to the subiect there in hand for the Apostle sheweth in the first of those places that howsoeuer that be true which else-where hee teacheth that not many noble not many mightie ones not many of account are called to the profession of the Gospell yet there is no estate so high or great nor any estate or sort of men at all but God hath his among them for whom wee are to pray that in his good time hee would vouchsafe to bring them to the knowledge of the Truth And so is this particle all in sundry places applyed to euery sort and kinde and namely Mat. 4. 23. where our Sauiour Christ is said to haue healed all diseases that is all kind of diseases That of Peter is plainly meant of the Elect alone And Iohn sheweth that our Sauiour dyed not for the Nation of the Iewes or those that liued in his time onely but for all the Elect of Iewes and Gentiles out of euery Kindred Tongue Nation and People as it is said Reuel 5. 9. and of all ages from the beginning of the World And so is this place notably expounded Iohn 11. 51 52. that Iesus was to dye for that Nation and not for that Nation onely but that hee might gather into one the Children of God dispersed According whereunto you must take the name of World Iohn 1. 29. The Lambe of God that taketh away the sinne of the World And Iohn 4. 42. This is of a truth that Christ the Sauiour of the World and in other such like places As for that dotage that Christ should dye for all absolutely and without restriction it is absurd for Christ died not for them for whom he vouchsafeth not to pray nor is a Redeemer where hee is no Intercessor Now he himselfe saith he i Iohn 17. 9. prayeth not he is no Intercessor for all Therefore we may conclude hee dyed not hee is no Redeemer of all Nay the very distinction so common in the Schooles betweene the sufficiencie of Christs death and the efficiencie of it as though his death or one drop of his bloud as some are not afraid to speake were sufficient for the saluation of all though it effect not nor worke saluation vnto all is too light and carrieth no waight with it if it bee waighed at the Lords Beame for the sufficiencie of Christs death is not to be measured by our owne conceit of it but by the Ordinance and Decree of GOD. The Messias was neuer promised but onely to the Church Therefore hee was neuer destinated but vnto them alone To k Gen. 3. 15. the rest the seed or children of the Deuill as hee
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had