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 vnto glory. Yea, to know God in Iesus Christ is life it selfe that life which is euerlasting: which it bringeth vs not onely in a sure hope and expectation; but in [Page 2] some fruition of it, in the foretaste and first fruits ther­of. I haue therefore made choice of this place, as in which both God our louing Father, and Christ the gift of his grace are vnfoulded vnto vs. 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 haue on the former words is on this sort; Christ in the verse immediate­ly going before gaue this out generally: That whoso­euer beleeueth shall haue 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 haue life: Ergo Whosoeuer beleeueth shal haue 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 onely 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 [...], that is, the whole vniuerse. The other, [...], 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, [Page 3] giue these two interpretations of it. The first, thus. God so loued all men, that he vouchsafed to giue and offer his Sonne in the preaching of the Gospell vnto all; according to those places: Goe, teach all Nations, Mat. 28.19. Preach the Gospell to euery 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 onely begotten, we shall see that agreeably vnto the context, they are to be ta­ken in another sense. The second exposition is, that God so loued all, that hee gaue his onely 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 haue 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 vnto 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. [Page 4] Ans. 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 vs. 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 onely on those, whose Mediatour and high Priest he is.

Not did die for all man­kinde, but his sheepe onely.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 haue 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: [Page 5] which 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 onely 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 [...], 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 haue their particu­lar vniuersalitie. For all kindes, and all times haue 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 [Page 6] called, 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 haue life euerlasting. The which vvords fitly cast themselues for matter into these three points. Three points of this Scrip­ture. 1. The speciall loue of God toward his. God so loued the world. Secondly, the effect of his loue, that he gaue his onely begotten Sonne, Thirdly, the end, that whosoeuer beleeueth in him might haue life e­uerlasting. First, I will giue 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 loue 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 loue, 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 loue mankinde. The arguments whereof are; Foure signes thereof. First, his long suffe­rance toward vs: Secondly, his indulgent grant of the vse of his creatures, whereof we haue made our selues iustly vnworthy. Act. 14.17. Thirdly, that Christ took not the nature of Angels, but hath assumed into one [Page 7] person with his Godhead the seede of Abraham. Fourthly, that hee doth vouchsafe the Gospell of his Sonne to all mankinde. But though his mercie is ouer all, and aboue other creatures shewed vnto man: yet the loue vvherewith these are embraced, But his loue toward his e­lect is most en­tire & aboue al. compa­red vvith that loue 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 loue from all other. [...]. Paul who sounded deepely both our miserie in our selues, and happinesse in Gods loue, when hee commeth to consider this loue 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 vs in Christ, is called great loue, rich mercie: Yea, and more, the excee­ding riches of Gods grace. Most rich. And speaking of Gods loue in Christ (for this and the loue of Christ, because God was in Christ, may and doth sound all one: as Rom. 8.35. The question being asked, Who shall separate vs from the loue of Christ: The answere is, nothing shall separate vs from the loue of God which is in Christ, verse 39. making them to bee the same) speaking, I say, of this loue, 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 loue incōprehensible, much more vnspeakeable. It is therfore compared with the loue 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. [Page 8] Can a woman forget her childe, and not haue 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 loue no lesse sure and constant: And constant. for it hath for its ground onely the good pleasure of God, Rom. 9.11.15. and therefore shall neuer change, nor can be altered.

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

If vvater bee vvarme and doe heate, We are this way key cold vnlesse God warme vs. 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 loue 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 loue himselfe, dwel­ling and residing in vs, and our taste of this infinit fa­uour vnto vs. As Saint Iohn saith plainely, 1. Ioh. 4.19. that we loue God, and so our neighbours, because he loued vs 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 [Page 10] aspect of the sunne shining on it, and approaching to it. And so the loue of God looking out vpon vs 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 loue 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 giue praise to God vvhen this affection sparkleth in vs: nor know when it is frozen whither to repaire, that it may bee reuiued and inflamed in vs.

3. The folly of the world, which hateth most whom God loueth.Thirdly, from this loue 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. haue giuen them thy word, and the world hath hated them, because they are not of the world, &c. The more loue God doth manifest vnto 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 onely 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, [Page 11] loue 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 vpon them in this respect. If they will be wise for their soules and bodies too, it is their best vvay to loue and embrace with all kindnesse the peo­ple of God, which God vvould take as a token of loue to himselfe, and they should haue the benefit of their prayers, vvhich can obtaine great things from God.

It followeth, that he gaue his onely begotten Sonne.

Doct. 3. Gods dearest loue is manifest not in outward things, but in Christ giuen vs.OBserue heere wherein the speciall loue of God consisteth: not in health, wealth, honours, coun­tenance, libertie, and such like, but in the gift of Christ. As his loue towards his was exceeding great, yea in­finite; so hee had no better way to euidence this loue, but by the gift of his Sonne. By this therefore doth the word of God in sundry places commend to vs the loue of God. God setteth out his loue vnto vs (saith Paul, Rom. 5.8.) that while we were sinners, Christ died for vs. So 1. Iohn 4.9. In this appeared the loue of God toward vs, because God sent his onely begotten Son into the world, &c. God did manifest and magnifie his loue in nothing so as in the gift of his Sonne vnto vs: All his other loue in distributing vnto vs wealth, No other loue at he last com­fortable with­out it. libertie, honour and pleasures, is more then we are [Page 12] worthy of: but it h [...]d beene poore and cold loue in respect of any good and comfort to vs-ward, with­out Christ giuen vs. 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 vs 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 loue vnder the Crosse.The vse of this briefely is, to take away the scan­dall of the Crosse, and comfort vs therein. For vvee, when euill doth whip vs, the Crosse lies heauy on vs, and some bitter cup is measured out vnto vs morning by morning, beginne to question Gods loue, 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 vnto vs or no. If wee finde this onely begotten Sonne reuealed in vs, Specially if wee know & haue Christ, wee may then assure our selues, that vvee are loued of GOD, and that euen with this speci­all loue. Who is the sole [...]r [...]est of Gods loue. CHRIST is the surest, yea, the onely pledge of Gods loue; whom, if wee haue bestowed on vs, 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 loue for their world­ly prosp [...]ritie.Secondly, this may serue to quell and pull downe that vaine prefidence that is in many: vvho, vpon 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. [Page 13] For this is a most fond presumption and meere de­lusion, to build our hopes of Gods loue, on such san­die grounds. No man can know whether GOD loue 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 Mercie 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 vn­to him vnder the Kings hand and Seale? So haue 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 haue giuen CHRIST vnto th [...]e, to bee thy peace and thy attonement. Onely so farre as thou hast the knowledge of of this Iust One imparted to thee, as thou do­est loue him and his Gospell, as by faith hee is be­come thine; so farre canst thou haue any assurance of Gods loue 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 loue his, before Ch ist be giuen to die for them.Thirdly, since God out of loue to his, giues Christ for their redemption, obserue that there is a loue of God to his now in misery, before Christ himselfe co­meth [Page 14] in as Mediator for them. Loue, 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 loue and grace may be considered. For there a­riseth a grace of God vnto vs from the bloud of Christ, in which mercy this new testament of giuing to vs be­leeuing iustification vnto 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 vs; but therefore these phrases are vsed, because that in Christ that former loue of God springeth forth, which while iustice was vnsatisfied, might not bud out, but lay hid and cou­ched. A former loue shewing it selfe in the gift of Christ. For there was a loue to vs 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 loue toward vs [Page 15] before Christ, which the Lord would not suffer to break forth to our knowledge, till Christ by his death had made our peace for vs. Neither need we feare the putting of contrary wils in God by this meanes: Before whom God was estra [...] ged from vs in regard of sin: but did loue vs 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 vs; yet as wee were his worke, or ra­ther as he had of his gratious pleasure foreknowne vs, he loued vs, and in loue elected vs, and therefore no­thing hindreth, but that his immutable fauor in these respects might be still continued toward vs, and so it was. For as his iustice for sinne held vs vnder wrath and death: so his loue worketh another way, taking vs 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 vs 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 loue in the Father, calling him to do such a kinde office for vs. 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 loue as very antient. This now ought to make Gods loue the more deare and pretious vnto vs, as being very antient, and freely borne toward vs: 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 loue hath been toward vs from all eternity. Now loue, as wine, doth receiue the greater prayse by the age of it: old wine is the best [Page 16] and antient loue is the most approued. How much doe we esteeme of such a friend as hath borne vs good will for some twenty or fourty yeares together? The more reckoning should we make of Gods loue, 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 vs but sinne and misery, nor any thing to draw Gods affection toward vs, but his own free and good pleasure: now that loue which we haue deserued, we the lesse esteeme; but such loue as is free­ly conferred on vs, we do make more store of. And this is the excellency of Gods loue vnto vs, 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 giue Christ as a pledge thereof, and a meane to make way more plen [...]ifully to poure out it selfe vpon vs. Fourthly, 4. Doct. Our redempti­on by Christ doth best of all manifest Gods loue.Whereas God louing vs giueth Christ vnto vs, wee are to obserue that this course of redeeming vs by Christ is most answerable & agreeable with the loue 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 haue taken another course for our re­demption. But if a way be considered wherein his iu­stice e [...]pecially his loue might be made manifest, this is of all most fit and expedient. For it followeth (as he [...]re you see) on Gods loue, as if loue 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 [Page 17] falleth into the argument of Gods loue, hee doth not without cause speak so loftily, we will sift these words somewhat more narrowly. Setting ou [...] Gods loue in foure circum­stance [...]. Wherein foure circum­stances are to be noted, whereby the loue 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 loue, 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 vs: 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 vs. 1. Cor. 1.30. Saint Iohn, also expending and weighing this thing, doth from it magnifie the loue of God. 1. Iohn 4.10. In this is loue, not that wee loued God, but that he loued vs. 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 loue may be extolled For whō loued God? Vs, 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 vs. From hence Paul bringeth in the loue of God most gloriously cloathed, saying, that it was great loue and rich mercy in God, that he did then quicken vs, 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 loue vnto vs, that when we were his enemies, Christ died for vs. The third [Page 18] circumstance is the thing giuen, 3. In the thing giuen: viz the onely 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. Euery 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 vs, Mat. 6.9. and this Abba Father is the voice of the Spirit which is in vs. 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 vs, and Israel know vs not. But Christ calleth God, as the Iewes rightly gather, Iohn 5.18. [...], that is, his owne, his proper father, Vnto whom God is a pro­per father. in such a sort as no man else did or could; o­therwise they would not so haue stormed at him. So wee by nature are the sonnes of wrath, yet by faith we haue 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 vs. 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 onely be­gotten of God onely 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 [Page 19] to its substance. But now the humane na­ture, and diuine essence are wholly different. Se­condly, he should rather in this respect be the onely 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 onely 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. [...] is sometime vsed; but it signifieth nothing but [...] to be borne: Mat. 2.1. and so Ialad is vsed answerably with the Hebrew. If this [...] bee further vrged, as it may, it must bee onely to proue that Christ was not in Maria onely, but ex Maria also, against Marcion. So then if you aske what this thing borne in and of the Virgin was, I answere, the onely begotten Sonne of God. If you aske how; I answere; But because of the personall vnion of it with the onely be­gotten Sonne. not because the humane nature vvas thus strangely framed, but because it was personally vni­ted to the onely 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 vs. 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 [Page 20] in 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 haue wisedome? Wherein we haue 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 onely 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 haue 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 haue Redemption? Redemption, With him is great redempti­on. Psal. 130.7. Through him haue 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 haue the redemption of the inheritance purchased vnto the praise of his glo­ry. Ephes. 1.14. Would you haue 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 vs, as of those graces which from him are infused. Would you haue 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 [Page 21] Christ who liueth in vs; Galat. 2.20. Yea, euery 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 haue any thing? Why this onely begotten is heyre of all things; and plenty of all things for saluation. those that beleeue on him, are coheires with him, and haue 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 vs, who seeke Whom wan­ting, seeke we to enioy him. things transitorie and vani­shing, with great care, to giue our temples no rest, nor our eye-lids no leaue to slumber, vntill we haue in­teressed our selues in this onely begotten, in whom as a common treasurie and conceptacle all blessings spi­ritual, from all eternity purposed, and in time giuen vs, are reposed. And on the other side, such as haue 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 haue nothing, be as those which possesse all things.

The fourth 4. 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 [Page 22] Christ to come into the world as for himselfe and his owne businesse, Our saluation being his onely 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 vs 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 vs. that Christ tooke flesh, that in this nature which was capable of suffring, through death hee might obtaine victory. 2. Be like to vs. 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 haue reference to him as the first sam­pler; who are now made the patterne of his humane nature, as for whom it was onely 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 vs and our saluation, for vs men, & to fulfill the Scriptures, he came downe [Page 23] from the Father, was borne of the virgin, and made man: And none consider Christ as coming for him­selfe, but as giuen to vs 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 vnto 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 vnto 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 vs, nor no need our before the fall. It is said that else he could not be a fit head. I answer; [Page 24] How was he a head to all the Angels before their fall, and is still to those elect ones that haue 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 vs. 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 [...], cōsecutiuely, not [...], causally. It is true indeed, that Christ could not recouer glory to vs, 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 vs.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 [Page 25] Son made of a woman, and made vnder the law. Where though his subiection vnto 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 onely 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 onely 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 [Page 26] him for our sakes to submit himselfe thereunto; B [...]t by his own will for vs. 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 onely breaking the law, to vndergoe the curse; but to doe it also vnto 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 onely 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 vs 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 [Page 27] of the Law is still fulfilled in vs. 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 vpon 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 vs all. Which i [...] the height [...]f God [...] lou [...]. And the Epitasis and height of Gods loue is made manifest in it, that our hearts should burne within vs. Yea, with the Spouse in the Canticles, Cant. 2.5. we should swoone to consider it. For what vnspeakeable loue is it that Almightie God a father so glorious, and full of Maiestie, should giue his onely Sonne, a sonne like and equall to himselfe, for his enemies, to be made vnder the Law, [Page 28] yea, the curse of the Law, and to be deliuered vp to the powers of darknesse. This doctrine hath foure vses.

Vses. 1. To make vs mourne for our [...]nnes,First, it serueth to shew vs how horrible sinne is, to engender in vs godly griefe, and to make vs studiously auoide it. Such Epicurisme is in vs, 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.) vpon the house Dauid, and vpon the inhabitants of Ierusalem the spirit of grace and com­passion, and they shall looke vpon mee whom they haue pearced, and they shall lament for him as one mourneth for his onely sonne, and be sorry for him, as one is sorry for his first borne, &c. If once the Lord make vs turne our eyes to Christ, and to regard what he hath suffe­red for our sinnes, nothing will more then that hum­ble vs with godly sorrow, and bruise our hearts for them. For what sorrow can we thinke deepe enough, what teares sufficient, for our sinnes which haue 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 vs from sinne. As Tit. 2.11, 12. The grace of God which bringeth saluation vnto all men hath appeared, and teacheth vs that wee should deny vngodli­nesse [Page 29] and worldly lusts. What is this grace of God? but that fauour and loue vvhich God hath shewed vs in the sufferings of Christ; then the vvhich there is no better master to teach vs, and to presse vpon vs 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 vs 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 vs, 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 vs 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 haue heard, By Gods gift. God hath giuen vs his Sonne: and if Christ him­selfe be giuen vs, doubtlesse vvith Christ wee haue all the merits of his obedience conferred on vs by the same gift. And what better right and title can we haue to him and his righteousnesse then this, that God who is the sole owner & possessour of him, hath bestowed him on vs?

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

4. To [...]ssu [...]e vs of the continu­ance of [...]o [...]s loue her [...]a [...]er.Fourthly, it doth assure vs of Gods loue 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 loue haue 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 loue, and take all waies to maintaine it vnto the end? But howsoeuer it fall out with man who is variable; most sure it is, that GOD since his loue was so wonderfull toward vs when wee were enemies, that hee gaue his Sonne for vs, to reconcile vs to him, will now much more freely exercise his loue toward vs, and firmely abide in his good vvill vnto vs, 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, [Page 31] but shall haue 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 vpon; 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 euery 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 vnto all mon. Tit. 2.11. So Rom. 3.22, 23. The righteousnesse of God is now made manifest by the faith of Iesus Christ, vnto all, and vpon 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, euery 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 vnto saluation to euery 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 [Page 32] man, euen euery 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 onely, 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 vnto 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 vnto 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 euery Nation he that feareth him and worketh righteousnesse is accepted with him.

Reason 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, haue 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 vnto 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 onely 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 onely; 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 [Page 34] for 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 haue it, the whole body of mankinde, and euery 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 vs our happinesse a­boue the Gen­tiles before Ch [...]ist.Secondly, this teacheth vs 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 vnto 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, vnto whom it is risen, and who enioy the comfortable and blessed presence of it?

3. An exhorta­ [...]ion to imbrace the present grace offred vs.Thirdly, it is a ground of exhortation to vs, that wee put not the grace of God from vs. Euery one [Page 35] that 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 haue saluation. What happinesse is this then, that [...]hrist is come vnto vs, and this grace is offered vs? 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 vnto vs.

Doct. 6. The onely ob­iect of our faith as it iustifies vs, is Christ.Now it followeth, euery one beleeuing on him.

This doth teach what is the obiect of our faith: that is Iesus Christ, whom onely faith doth looke vn­to and respect, as it doth make vs 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 onely can aduance vs to; and that onely 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 [Page 36] of God hath life. And righteousnesse is euery vvhere tied vnto faith, euen to faith in Christ, whom onely it doth and can looke vnto as it iustifieth vs. It is true, that a iustifying faith may worke a miracle, may be­leeue an historie: but it doth not iustifie vs, as it is oc­cupied this way; neither in these things doth it onely 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 giue 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, [...], or [...], answe­reth to these Hebrew phrases, [...] or batach, in construction with beth. [...] For 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 [Page 37] greek phrase, is apparant both by comparing the Sy­riacke, and by the translation of the Septuagint, who so translate it; [...], or [...], 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 haue one expounded. Trust in the Lord, the meaning whereof is giuen vs in the next words, and rest vpon 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 vnto him. And more largely on Ioh. 7. tract. 29. Si 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 loue him, by beleeuing to goe into [Page 38] him, 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 vnto vs. 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 vnto 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 vpon 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 vnto vs 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 haue 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 & [Page 39] receiue in him ransome from sin and death.

Reason 2.Secondly, I proue this from the disposition of eue­ry 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 euery 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 euery 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 vs as iust, till some way hee see vs innocent. To absolue the guiltie is abomina­tion with him. The order that is obserued in our iusti­fication The 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 [Page 40] voice, 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 vnto God with confidence, and boldnesse; that stan­deth in the trust of mercy, and in knowledge onely. But all these are made effects of beleeuing on Christ. The first part of the reason is euident: For if faith be onely the crediting of things to be beleeued, then these eff [...]cts belong not vnto faith. For wicked men in their kinde, and the Diuels in their kinde, may haue such a perswasion.

Thus hauing proued sufficiently, that to beleeue on Christ, is to haue 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 onely 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 vnto 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.

Ob. To bee perswaded aright touching Christs person and office, is no particular assurance of mer­cie: But rightly to hold this, is iustifying faith: Ergo, iustifying faith is no particular affiance, but onely 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 vs 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 onely of Christ to come, but an expectation and an hope placed in him, as in whom all good promises should bee accomplished vnto 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 onely to know and giue credence; but to haue 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 [Page 42] bee 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 haue 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 vnto vs? 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 vs from our sinnes, and procure vs righteousnesse: but such a faith [Page 43] is not heere required, but onely 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 giue, vnto 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 vs in his sight.

But Abrahams example must bee further examined and explaned, from the which they goe about to con­clude the same thus. Abrahams faith Abrahams 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 vnder 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 [Page 44] perswasion 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 giue 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 selfe Next, 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 vpon, 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 risen Scriptures 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.

Hence thus they reason; To giue 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 vs: for that is to be vnderstood in e­uery member of this sentence, which is added onely in the last, that he maketh request for vs. So also say the Apostles, Acts 5.31. that God had raised vp Christ to be a Prince and Sauiour, to giue 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 reasons Aduerse reasōs answered. by which they goe about to shewe, that there is not any particular assurance of mercie 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 vs, Thy sinnes are forgiuen thee. Ans. We haue a particular word infolded and wrapped vp in the generall promise, How we haue a particular word for the pardon of our sinnes in parti­cularly as it hath a commandement annexed thereto, for euery 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 vnto him, and withall promise that whosoeuer shall so doe, shall haue his par­don: [Page 46] is it not as good and firme to euery one that co­meth in accordingly, as if the King had by name said to him; Thou and thou shalt haue thy pardon? Now doth not God promise pardon & mercy to euery one that beleeueth in the name of Christ? and doth he not command euery 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 euery 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 vs 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 sinne Pardon 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 [Page 47] thee, that vpon 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 vpon our faith wee receiue from God. Againe they say, if this be iustifying faith, to haue trust and assurance that our sinnes are pardoned, then we cannot say as we are taught to pray; Forgiue vs 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 vnto, 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 vs, 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 vs 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 vs: it is not for its owne worth, but for Christ on whom it resteth. GOD gaue his onely begotten Sonne (saith [Page 48] Christ) that we beleeuing on him might haue life, teaching vs, that for this obiect (that is, Iesus Christ the onely 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 vs 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.

Reason of the point.But beside this, there are pregnant reasons to mani­fest this thing. First, then Faith doth onely so iustifie vs, as it apprehends the righteousnesse of God. Reason 1.But Christ onely 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 onely 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 vs any good, vnlesse as it is most sufficient in it selfe, so it bee made ours? Whom faith onely 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 vs? Heere the Papists say that Christ is our righteousnesse How 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 vs. Answ. It is very true, that Christ doth sanctifie vs: notwithstanding hee doth not make vs 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 vs (for that is legall) but by another righteousnesse resting in his owne [Page 50] person, and not transfused, but imputed to vs.

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 vs 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 vs, 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 vnto the thing beleeued on, that is, Iesus Christ: which a small and weake faith doth as truely apprehend and possesse vs 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 loue, and other graces of the spirit; and others may think that wee prize faith at too high a rate, to make it that [Page 51] which doth giue vs righteousnesse, and procure vs 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, vvhich formally doth so present vs to God. But that is farre from our minde. It is Iesus Christ onely that is our righteousnesse: it is onely 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 vs of him, that wee may haue 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 haue 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 [Page 52] for 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 euery 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 vpon 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 onely 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 [Page 53] that 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 strong Since the true possession of him saueth vs, not our strong hold of him, or weake faith that is our righteousnesse, and discharge before God; but Iesus Christ, and his obedience. This onely is required on our part, that we accept him of­fered vs 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 haue 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 haue Christ, and enioy him vnto 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 vnto 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 vs, doth bring no­thing of its owne to present to God, and to make [Page 54] the 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 onely take Christ for its righ­teousnesse, as he is ordained and giuen by the grace of God; doth onely 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 vs, but rather aduance it. For can a poore sinner giue 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 vnto, and relye vpon 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 vnto vs, and saluation in him; and then al­so to giue vs faith (which otherwise wee could neuer haue) to receiue and beleeue on him.

It followeth; should not perish, but haue life euerlasting. We are now at length from the meanes come to con­sider the benefit: which doth stand on two parts, as [Page 55] hath beene before touched; 1. in deliuerance from that miserable state wherein we were; should not perish. 2. in conferring great good vpon vs; but haue 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 vs 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 vnto 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 onely 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, haue 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 vs 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 haue life euerlasting, we must consider that we haue 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 vs; 1 Eternall life is by faith begun in vs, Iohn 7.38. Hee that beleeueth in [Page 56] mee, 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 haue Christ liuing in vs. 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 onely 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 haue 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 vnto it. For euery 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 vs. and I in my head sit in heauen. Thus the Apostle speaketh, Eph. 2.6. God hath raysed vs vp together, and made vs sit in heauenly places in Christ Iesus. Secondly, 2. In right, we hauing right thereunto. wee haue 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 vpon the [Page 57] birth: 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 vs vnto an inheritance. 1. Pet. 1.3.4. Now the Lord begets vs his sons & daugh­ters, when he giueth vs to beleeue. For first, the good pleasure of God resteth on his naturall and onely 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 vs, For Christ hath merited it for vs. 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 vnto, and lay holde euen of saluation it selfe, which we haue 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 vs [Page 58] in 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 vs vp together, and made vs sit in heauenly places, &c. For wee are saued by grace through faith.

3. Faith doth e­uer rest vpon it, vntill wee come to enioy it.Thirdly, Faith doth not onely beginne to appre­hend it, and then leaue vs to workes that wee may at­taine it: but faith doth still apply life vnto vs, till wee are iustified and saued. By faith we stand and reioyce vn­der the hope of the glory of God. Rom. 5.2. Wee are kept by the power of God through faith vnto saluation, which is to be reuealed. 1 Pet. 1.5. So that our faith neuer giueth ouer, till wee haue 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 vs 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 vs, 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 dissent Our dissent from th [...]m. is, that with the merit of Christ and free promise, they vvill haue the merit of works ioined, as done by them who [Page 59] are adopted children. That which directly must be opposed vnto this, is; that Gods gracious promising, Gods grace and any merit of workes can­not stand to­gether. and giuing it to vs 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 vnto 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 haue 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 [Page 60] our workes (say they) come from the grace of God in vs, and are from Christ dwelling in vs: Ergo, it hin­dreth not the grace of God, nor Christs merit, that we haue them, and merit by them. Now the Apostle doth inferre the quite contrary. Our workes, euen our best workes cannot saue vs. Why? For they are not ours; but they are of God, whose workemanship we are, being by him created vnto them.

Gal. 3.11, 12. And fa [...]th and the Law being opposed.Further, 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 conditions The 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 onely 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 giue thee hidden treasure. Come to me to morrow, and I wil giue thee an hundred pound. There are other conditions, which haue the reason of a cause meritorious. Such doe not onely intercede, [Page 61] but deserue vpon 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 onely 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 vs. 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 vs by his spirit; so are they also from our selues, hauing a Law of sinne dwelling in vs, 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 haue 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. [Page 62] 7.24, 25. And for their couenant, it is not a coue­nant, binding vs to doe any thing meritorious to­ward the obtaining of life; but onely 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 vpon, nor giuen for, desert; there is a reward giuen by fauour. Rom. 4.4. There are re­wards of fauour as well as de­sert. 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 onely vpon the fauour of the donour? And our Sa­uiuiour saith: Luke 6.32. And if yee loue them that loue you, what thankes shall ye haue? &c. The word [...], which signifieth a gratuitie, as it were, and a reward of free fauour, importing thus much, that what reward men haue of God, euen vpon their best seruice, it is but [...], a gratuitie; no [...], no debt vpon 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 vnto 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 haue a reward not as merits, but as testimonies of Faith. where­by we rest on Christ, onely for our saluation, and for whose sake onely 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 vs our prerogatiue that we haue by faith, and should [Page 63] excite vs 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 euery 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 vs, 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 loue the Father hath shewed vs, that wee should be called the sonnes of God: Yea, it is an honour and dignitie Which is a great dignity. so to be. Iohn 1.12. When Saul did offer vnto 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 vnto 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 vs, as A­braham did with his base sonnes; so to call them vnto whom he gaue gifts, and then sent them packing. Gen. [Page 64] 25.6. 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 vnto 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 onely looke and endeauour him­selfe vnto 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 [Page 65] it, 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 haue 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 vnto heauen to haue 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 vs 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 haue 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 vnto 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 loue of it, and excite all the powers within vs to lay holde of it.

2. It teacheth vs 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 haue 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 [Page 66] exercised 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 vnto. 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 vs. 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 haue 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 haue 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 [Page 67] that are offered vs? at our worldly losses? and general­ly all the miseries of this life? Which will re­compence worldly dis­comforts. For haue not we an hea­uenly home, and an eternall life by Christ prepared for vs? at the which if wee once arriue, wee know by faith that there we haue friends, euen God, his Saints and Angels, who will honour vs, riches and treasures inestimable to store vs, ioy and glory vnspeakeable to refresh vs. 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; haue 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, [Page 68] and 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 vs. and aspire vnto the glory and happinesse of this life, who haue an e­ternall life? that hath most excellent glory, riches, and happinesse ioined with it, prepared and giuen vs 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 vs, 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 vnto me in pleasant places: yea, I haue 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 giue you a Kingdome; Not doubt of earthly necessa­ries, when God hath giuen vs 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 vs a kingdome. For, what? hath God prepared an eternall life for vs, and will he not main­taine this temporall? Hath he purchased heauen, and the glory of it for vs, and will hee see vs 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 giue him such maintenance as is fitting. Perhaps he will keepe him somewhat short during his nonage, and not let him [Page 69] haue his purse alway full of money, for his idle ex­penses, vntill he haue wit how to lay it out, and ma­nage so great an estate: So heere, God doth not giue to his children outward things, alway in that fulnesse that they desire, because they haue 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 vs his kingdome, and appointed eternall life for vs; it is foule distrust to doubt that hee will forsake vs, and put vs to our shifts, for our earthly necessaries.

4. It is an in­citement to faith.Fourthly, it must excite vs highly to prize faith, and make vs 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 vs: No, there is no other grace of the Spirit, but faith which can help vs to this benefit, possesse vs of Christ, and entitle vs to heauen. For as we can onely see the light of the Sunne with the eye, and take our foode with the mouth; so is it faith onely, And that onely. by which we can see Iesus Christ, and enioy him for our righ­teousnesse vnto 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 vs. Light and heate can­not be separated in the Sunne: Nor can faith, loue, re­pentance and other graces, be found single in a godly soule. But had a man perfect repentance, knowledge [Page 70] and loue, 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 onely faith in Christ that can cure our soules of them, and make vs heere to liue vnto God, and hereafter in all happinesse with him.