The mirrour or miracle of Gods loue vnto the world of his elect Preached on the third of Iohn, verse the sixteenth: wherein the said scripture is very learnedly expounded, and the rich treasures of Gods grace in Christ are accurately opened. By that faithfull seruant of Christ, and preacher of his Gospell, Mr. Paul Baine.
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For God so loued the world, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life.
For God so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
THERE is no wisedome to bee compared with the knowledge of God in 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.
THERE is no Wisdom to be compared with the knowledge of God in christ. This hath not a few Arguments to commend it. 1. Cor. 2.7. John 17.3. It is not simply Wisdom, but God's Wisdom, in an eminent and high degree, wrapped and folded up in a mystery which all men cannot conceive.
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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 christ the gift of his grace Are unfolded unto us But before we come to handle the words themselves, it is fit by observing their coherence, to know the true scope they aim At,
that is, what is meant by the world. Theophylact giueth two significations of this word, in the eleuenth of Iohn, the one NONLATINALPHABET, that is, the whole vniuerse.
that is, what is meant by the world. Theophylact gives two significations of this word, in the Eleventh of John, the one, that is, the Whole universe.
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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.
And when we come to handling of those words of giving the only begotten, we shall see that agreeably unto the context, they Are to be taken in Another sense.
For euen this one reason ouerthroweth it. Whatsoeuer the Lord purposed, Christ perfectly performed. I haue finished the worke thou gauest mee to doe. Iohn •7. 4.
For even this one reason Overthroweth it. Whatsoever the Lord purposed, christ perfectly performed. I have finished the work thou Gavest me to do. John •7. 4.
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;
That is, say Some, not that they should continue in worldly courses. Ans. There is an opposition between the world, and those that were given unto christ;
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least that the high Priest and Mediatour of our soules should not seeme to intercede for vs. 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;
lest that the high Priest and Mediator of our Souls should not seem to intercede for us And the judgement of Cyril is, that he makes this prayer as Mediator on the ninth verse of this Chapter. Where he hath these words;
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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:
Christus suos a non suis separans, Pro his qui verbum audierunt, qui Yoke 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.
that is, christ separating his from those that were not his, does pray for those which herd his word, which had taken his yoke on them, not unjustly bestowing the benefit of his mediation only on those, whose Mediator and high Priest he is.
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Some third signification then is to be inquired: 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.
some third signification then is to be inquired: which we shall see by comparing 1. John 4.14. and Mathew 1.21. to be the people of God whom he Saveth in the world, and to note no more.
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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.
For the world of the saved ones, the world of the redeemed, to which is opposed, World 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 NONLATINALPHABET, those which are saued in the world.
And so on the Seventeenth of John, verse 23. that the world may know, etc. Tha• is, Says Camerarius, those which Are saved in the world.
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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.
And there Are three Reasons why the Church of God, the body of christ which only belongeth to salvation, is called by the name of the world. 1. They have their particular universality.
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.
Secondly, the Effect of his love, that he gave his only begotten Son, Thirdly, the end, that whosoever Believeth in him might have life everlasting.
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.
For Here is insinuated so much: That the Lord Regardeth his with an especial favour. To understand this the better, we must see how the comparison Stands.
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Thirdly, that Christ took not the nature of Angels, but hath assumed into one person with his Godhead the seede of Abraham. Fourthly, that hee doth vouchsafe the Gospell of his Sonne to all mankinde.
Thirdly, that christ took not the nature of Angels, but hath assumed into one person with his Godhead the seed of Abraham. Fourthly, that he does vouchsafe the Gospel of his Son to all mankind.
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,
Paul who sounded deeply both our misery in our selves, and happiness in God's love, when he comes to Consider this love to his in CHRIST, does raise his style,
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. Ephe. 3.19. where he maketh it to be a loue incōprehensible, much more vnspeakeable.
The answer is, nothing shall separate us from the love of God which is in christ, verse 39. making them to be the same) speaking, I say, of this love, he does wish, the Ephesians might be able to know the same, though indeed passing knowledge. Ephes 3.19. where he makes it to be a love incomprehensible, much more unspeakable.
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:
as John does urge it on us, 1 John 4.11. beloved, if God loved us, nay, so loved us, that is, with so admirable and superabundant love, we ought to love one Another:
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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,
and that with marvelous love above all creatures? or does God bestow such singular love on any man, who is not thereby made worthy of our love? As nothing does more become a sort of beggars children whom Some rich and noble person should so love as to adopt them his Sons and fellow-heirs,
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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;
and embrace them with true and fervent love whom he hath made fellow-heirs with us; yea, and in our love we must keep the same order which the Lord observeth;
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so must wee tread the same steps for order, wherein our heauenly Father doth goe before vs. There is no creature specially of those that are seruiceable to vs,
so must we tread the same steps for order, wherein our heavenly Father does go before us There is no creature specially of those that Are serviceable to us,
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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.
so must we be more especially affectioned towards the godly, as Paul does Direct us, Gal. 6.10. Do good to all men, but especially unto them which Are of the household of faith.
If vvater bee vvarme and doe heate, 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:
If water be warm and do heat, it is not of it self (for it is an extreme cold element) but by virtue of fire in Some sort Dwelling in it, which the Philosopher calls the excess of heat:
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.
but must come from God, who is love himself, Dwelling and residing in us, and our taste of this infinite favour unto us As Saint John Says plainly, 1. John 4.19. that we love God, and so our neighbours, Because he loved us First.
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nor know when it is frozen whither to repaire, that it may bee reuiued and inflamed in vs. Thirdly, from this loue of God to his, we may take notice of the folly of the world.
nor know when it is frozen whither to repair, that it may be revived and inflamed in us Thirdly, from this love 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.
For they hate there most, where the Lord loves most. I (Says our Saviour) John 17.14. have given them thy word, and the world hath hated them, Because they Are not of the world, etc. The more love God does manifest unto any in giving them his word and grace, to obey and embrace it, the more the hatred of the world does boil and break out against them.
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and those in whom his grace is most apparant? In Princes Courts are not they rebellious spirits and foolish men, 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 those in whom his grace is most apparent? In Princes Courts Are not they rebellious spirits and foolish men, that profess open and Mortal hatred to the greatest Favorites of the King? Do they not take the right Way to ruinate themselves and their estates? Such as Are politicly wise,
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and intend to rise to any matters or estate in the Court, will rather obserue the Kings speciall fauourites, loue them, and insinuate into their acquaintance:
and intend to rise to any matters or estate in the Court, will rather observe the Kings special favourites, love them, and insinuate into their acquaintance:
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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,
If they will be wise for their Souls and bodies too, it is their best Way to love and embrace with all kindness the people of God, which God would take as a token of love to himself,
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:
God sets out his love unto us (Says Paul, Rom. 5.8.) that while we were Sinners, christ died for us So 1. John 4.9. In this appeared the love of God towards us, Because God sent his only begotten Son into the world, etc. God did manifest and magnify his love in nothing so as in the gift of his Son unto us:
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:
but it h•d been poor and cold love in respect of any good and Comfort to usward, without christ given us Wherein Therefore does Paul place, Ephesians 2.7. the exceeding riches of God's grace and kindness, but in Iesus christ? that is, in this that he hath given us christ:
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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,
For vvee, when evil does whip us, the Cross lies heavy on us, and Some bitter cup is measured out unto us morning by morning, begin to question God's love,
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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,
Were it not found for a Traitor to presume of the Kings Mercy that he does let •im in the Tower take his revenues, enjoy his Lady and children, ride his great Horse,
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.
For there arises a grace of God unto us from the blood of christ, in which mercy this new Testament of giving to us believing justification unto life, is stricken.
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 of this grace, that place in the third to the Romans, verse 24. may be understood, where the Apostle Says, that we Are justified freely by his grace through the redemption that is in christ Iesus.
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.
but Therefore these phrases Are used, Because that in christ that former love of God springs forth, which while Justice was unsatisfied, might not bud out, but lay hid and couched.
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& 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:
& 14.1. etc. though he will not suffer it to appear, till by the suit and request of Some friend whom perhaps himself suborneth, he be reconciled to his son:
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no lesse was there in God a hid loue toward vs 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:
no less was there in God a hid love towards us before christ, which the Lord would not suffer to break forth to our knowledge, till christ by his death had made our peace for us Neither need we Fear the putting of contrary wills in God by this means:
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.
and in love elected us, and Therefore nothing hindereth, but that his immutable favour in these respects might be still continued towards us, and so it was.
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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.
And to say that the Lord altogether hated us in himself, until christ made Intercession, is such an assertion as we shall be Easily enforced to reverse.
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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,
if called, there was great love in the Father, calling him to do such a kind office for us If we say uncalled, we go against the Scriptures of the old and new Testament, in which nothing is more evidently taught then the calling, anointing,
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.
ancient I say, for we Are loved of God before christ was appointed our Mediator, who yet was ordained before the Foundation of the world. 1 Pet. 1.20.
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.
How much do we esteem of such a friend as hath born us good will for Some twenty or fourty Years together? The more reckoning should we make of God's love, which hath been Eternal.
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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, 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.
but it did give christ as a pledge thereof, and a mean to make Way more plen•ifully to pour out it self upon us Fourthly, Whereas God loving us gives christ unto us, we Are to observe that this course of redeeming us by christ is most answerable & agreeable with the love 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, hee could haue taken another course for our redemption.
True it is, if God's absolute power be considered, and the freedom wherewith he inclined to all, which from eternity he decreed, we may say, he could have taken Another course for our redemption.
And that this point may bee the more cleared, as also that we may see that when Paul falleth into the argument of Gods loue, hee doth not without cause speak so loftily, we will sift these words somewhat more narrowly.
And that this point may be the more cleared, as also that we may see that when Paul falls into the argument of God's love, he does not without cause speak so loftily, we will sift these words somewhat more narrowly.
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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.
Wherein foure Circumstances Are to be noted, whereby the love of God is much amplified. First, the party loving: Secondly, those that Are loved: Thirdly, the thing given: Fourthly, the manner of giving.
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, 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;
And for this cause our righteousness and Redemption is said to be made of God to us 1. Cor. 1.30. Saint John, also expending and weighing this thing, does from it magnify the love of God. 1. John 4.10. In this is love, not that we loved God, but that he loved us Secondly, to Consider the Persons loved, is no less argument, whereby this love may be extolled For whom loved God? Us, Says John. Being now like the world, no better then the Reprobates;
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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,
then I say, did God regard us From hence Paul brings in the love of God most gloriously clothed, saying, that it was great love and rich mercy in God, that he did then quicken us,
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In this God setteth out his loue vnto vs, that when we were his enemies, Christ died for vs. The third circumstance is the thing giuen, & that is in this word, the only begotten:
In this God sets out his love unto us, that when we were his enemies, christ died for us The third circumstance is the thing given, & that is in this word, the only begotten:
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which is a vvord putting a difference betwixt this person, and any other. Euery where in Scripture excellent priuiledges are bestowed on Gods children:
which is a word putting a difference betwixt this person, and any other. Every where in Scripture excellent privileges Are bestowed on God's children:
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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.
so did the Church, when this Spirit of adoption was not so plentifully poured out. Saiah 63.16. Thou art our Father, though Abraham be ignorant of us, and Israel know us not.
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But Christ calleth God, as the Iewes rightly gather, Iohn 5.18. NONLATINALPHABET, that is, his owne, his proper father, in such a sort as no man else did or could;
But christ calls God, as the Iewes rightly gather, John 5.18., that is, his own, his proper father, in such a sort as no man Else did or could;
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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. 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.
So, we Are begotten not of blood, nor of the will of the Flesh, John 1.13. but God of his own will by the word of truth hath begotten us Iam. 1.18. But christ is the only begotten even from the Father. John 1.14. Where by the Way, we may not unfitly Consider Seruetus his exposition, who Says, that christ is said the only begotten of God only in regard that his humane nature was framed in a sort proper to himself.
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 to its substance.
To beget, is ex Substance gignentis proffer simile secundum substantiam, that is, Out of the substance of the begetter, to bring forth a like thing according 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.
But now the humane nature, and divine essence Are wholly different. Secondly, he should rather in this respect be the only begotten of the holy Ghost.
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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. NONLATINALPHABET is sometime vsed;
For these two stand in Relation one to the other. Fifty, the Scripture avoideth this phrase, saying of christ, John 1.14. that he was made Flesh; and Rom. 1.3. made of the seed of David: and Galatians 4.4. made of a woman. is sometime used;
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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 ex Maria also, against Marcion. So then if you ask what this thing born in and of the Virgae was, I answer, the only begotten Son of God. If you ask how; I answer;
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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.
Now then we may fitly come to Consider what this is that God bestoweth; in a word, his only begotten made Flesh, God with us Immanuel. A great gift.
But if wee will view the rich pieces 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? Heere is the essentiall wisedome of the father, the obiect of all true wisedome, which tendeth to saluation:
But if we will view the rich Pieces in this Jewel, what rare matter can we wish, which is not Here included? we Are (as Zophar speaks) born like wild Ass colts. Job 11.12. Would we have Wisdom? Here is the essential Wisdom of the father, the Object of all true Wisdom, which tendeth to salvation:
Would you haue 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? He is our sanctifier.
Would you have Redemption? With him is great redemption. Psalm 130.7. Through him have we redemption, that is, forgiveness of our Sins: Col. 1.14. By him we do wait for the redemption of our body: Rom. 8.23. and lastly shall have the redemption of the inheritance purchased unto the praise of his glory. Ephesians 1.14. Would you have 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.
The Spirit is given to him, not by measure, that we might draw from him grace for grace. John 3.34. & 1.16. The fullness of the Godhead dwells personally in him, that in him we might be complete.
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,
nor our eyelids no leave to slumber, until we have interested our selves in this only begotten, in whom as a Common treasury and conceptacle all blessings spiritual, from all eternity purposed,
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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; in pouertie making others rich;
And on the other side, such as have this rich pearl of the Gospel should with the Apostle, 2. Cor. 6.10. in heaviness be rejoicing; in poverty making Others rich;
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We must not conceiue Christ to come into the world as for himselfe and his owne businesse, and to take the work of our redemption as a matter by the way:
We must not conceive christ to come into the world as for himself and his own business, and to take the work of our redemption as a matter by the Way:
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And in this last alleaged scripture the Authour plainely sheweth, as the incarnation of Iesus Christ, so the cause and end for which Christ tooke flesh.
And in this last alleged scripture the Author plainly shows, as the incarnation of Iesus christ, so the cause and end for which christ took Flesh.
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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.
Because (Says he) the children were partakers of Flesh and blood, he also took part with them, that through death he might destroy him that had the power of death, that is, the devil.
1. that Christ tooke flesh, that in this nature which was capable of suffring, through death hee might obtaine victory. 2. Mark, that the flesh of Christ is made respectiue to a former type, to wit;
1. that christ took Flesh, that in this nature which was capable of suffering, through death he might obtain victory. 2. Mark, that the Flesh of christ is made respective to a former type, to wit;
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;
And so all the Confessions, the Nicene, that of Damasus, the Ephesine, the Chalcedon, run perpetually in this style, Propter nos, nostramque salutem, propter nos homines, et ad implendas scripturas, descendit à Patre, Born ex Maria, homo factus est;
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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:
And in the hymn of Saint Ambrose, Te God, thus much we still confess, when we say, that christ taking on him the redemption of mankind, did not abhor the Virgins womb:
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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:
For when they objected, that it beseemed not the super eminent excellency of the divine nature, who would not take the nature of Angels, to assume Flesh consubstantial with ours, who Are but dust and Ashes:
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,
For, when incarnation is a degree of humiliation unto God, what had the Son of God done, that he should by putting on the veil of Flesh empty himself of glory,
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.
How was he a head to all the Angels before their fallen, and is still to those elect ones that have kept their First estate? when yet their nature is not assumed.
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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:
Lastly, Cyril Takes 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:
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.
And afterwards asks why he should be called our Saviour, if he did more for himself then for us There is somewhat, Philip 2.9. that seems to make for this, that the end of Christ 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 NONLATINALPHABET, cōsecutiuely, not NONLATINALPHABET, causally.
But the illative particle, Wherefore, there notes not the end nor any cause, but the event and consequent of his humiliation; this taken, consecutively, not, causally.
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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.
For it obscureth that grace which the Apostle extolleth, 2 Cor. 8.9. You know the grace of our Lord Iesus christ, how that he being rich, for your sakes became poor, that you through his poverty might be made rich.
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.
but made him also for our sakes debtor to the Whole law (as Paul Teaches, Gal. 5.3. that the circumcised person was bound to keep the Whole law) for our sakes I say, not his own.
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 our Saviour Come not by him through carnal propagation, as do other men, howsoever he were in him taking his Flesh of the Virgae. 2. The hypostatical Union, whereby his humane nature did grow into one person with the Son of God, did exempt him from this subjection:
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:
Heaven and earth shall pass away, but one jot or tittle of the law shall not pass unaccomplished. Mathew 5.18. This, the phrase of the scriptture Teaches also:
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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.
But Here is the difference, that the accomplishment of this righteousness which the law prescribeth, in the gospel is translated to the person of a Mediator.
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.
Namely Euangelicè and applicatiuè, according to the tenor of the Gospel, & by application; but in christ, legaliter and inhaesiuè, according to the Law inhaesiuely in himself.
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The third degree of the giuing of Christ, wch 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.
The third degree of the giving of christ, which Stands more agreeably with this place, is the giving of him to be lifted up upon the tree, that there in his body he might bear our Sins. 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;
For in his lifting up (which phrase notes the manner of his death) he Answers to the type of the brazen Serpent; John 3.14. Which as whoso looked on had cure for the stings of the fiery Serpents;
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.
And the Epitasis and height of God's love is made manifest in it, that our hearts should burn within us Yea, with the Spouse in the Canticles, Cant 2.5. we should swoon 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 what unspeakable love is it that Almighty God a father so glorious, and full of Majesty, should give his only Son, a son like and equal to himself,
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for his enemies, to be made vnder the Law, yea, the curse of the Law, and to be deliuered vp to the powers of darknesse. This doctrine hath foure vses.
for his enemies, to be made under the Law, yea, the curse of the Law, and to be Delivered up to the Powers of darkness. This Doctrine hath foure uses.
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;
But whoso duly weigheth this, that sin ere it could be done away and satisfied, hath made the Lord of glory to empty himself of his Majesty, the Son of God to walk as a servant, God himself to shed his blood;
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,
For when Sathan shall trouble our minds, and charge us with our Sins and want of righteousness, there is nothing in the world that can quiet our minds,
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?
And what better right and title can we have to him and his righteousness then this, that God who is the sole owner & possessor of him, hath bestowed him on us?
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For hath God giuen vs Christ his Sonne? 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,
For hath God given us christ his Son? How shall he not with him give us all things also? No man, whose kindness and love to us hath been so great as to bestow on us the best and dearest thing he hath, will hold back any thing that should make that gift sure and behooveful to us,
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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 when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, shall we be saved 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,
If a man out of love have sought the friendship of his enemy, and used means to be reconciled to him, is it not likely that he will be constant in this love,
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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,
most sure it is, that GOD since his love was so wonderful towards us when we were enemies, that he gave his Son for us, to reconcile us to him, will now much more freely exercise his love towards us,
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, but shall haue euerlasting life.
First, the means, whosoever Believeth on him. Secondly, the state from whence we Are Delivered, shall not perish: Thirdly, the condition to which we Are reserved, but shall have everlasting life.
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.
Which is plain by testimony of the Scripture, and evident by reason: The grace of God hath appeared, and does bring salvation unto all mon. Tit. 2.11.
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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.
lest the Iew (as he was apt to do) should stomach and disdain this equality and fellowship of the Gentile in the matter of salvation, does add a reason for it.
and hee that is Lord ouer all, is rich vnto all that call on him. A second reason is opened, Rom. 11.32. from the purpose of God in shutting the Gentiles vp in vnbeliefe.
and he that is Lord over all, is rich unto all that call on him. A second reason is opened, Rom. 11.32. from the purpose of God in shutting the Gentiles up in unbelief.
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.
Act. 10.34, 35. Of a truth I perceive that God is no accepter of Persons: But in every nation he that fears him and works righteousness is accepted with him.
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.
Lastly, it was foreprophesied, that in the seed of Abraham all the nations of the earth should be blessed: Gen. 22.18. that is, have the blessing of righteousness, and life through faith.
But now when was this specially accomplished, that the world through faith did receiue righteousnesse? euen in the day of saluation, in the acceptable yeere which was foreprophesied of,
But now when was this specially accomplished, that the world through faith did receive righteousness? even in the day of salvation, in the acceptable year which was foreprophesied of,
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First, this helpeth for the vnderstanding of many Scriptures: as of that 1. Ioh. 2.2. that Christ is a reconciliation for the sinnes of the whole world; and Heb. 2.9. that hee tasted death for all men;
First, this Helpeth for the understanding of many Scriptures: as of that 1. John 2.2. that christ is a reconciliation for the Sins of the Whole world; and Hebrew 2.9. that he tasted death for all men;
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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.
When the holy men of God looked unto this time, with what joy were they replenished? As it is said of Abraham, that he saw this day of christ, and rejoiced thereat. John 8.56.
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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. Now it followeth, euery one beleeuing on him.
if on any worldly confidence we neglect this salvation, and do not with both arms embrace and lay hold of it, being thus brought unto us Now it follows, every one believing on him.
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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.
that is Iesus christ, whom only faith does look unto and respect, as it does make us righteous in the sighed of God: which other Scriptures plentifully confirm.
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.
But on whom? on the Lord Iesus: And Acts 26.18. that they may receive forgiveness of Sins, and inheritance among them that Are sanctified through faith in me.
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:
And righteousness is every where tied unto faith, even to faith in christ, whom only it does and can look unto as it Justifieth us It is true, that a justifying faith may work a miracle, may believe an history:
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secondly, by the interpretation of scripture; thirdly, by reasons. The phrase, to beleeue on Christ, notes confidence & assurance: as may easily be conuinced.
secondly, by the Interpretation of scripture; Thirdly, by Reasons. The phrase, to believe on christ, notes confidence & assurance: as may Easily be convinced.
This phrase, NONLATINALPHABET, or NONLATINALPHABET, answereth to these Hebrew phrases, NONLATINALPHABET or batach, in construction with beth. For these referred to God are all one, vsed sometime in way of exegesis and exposition the one to the other.
This phrase,, or, Answers to these Hebrew phrases, or batach, in construction with beth. For these referred to God Are all one, used sometime in Way of exegesis and exposition the one to the other.
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NONLATINALPHABET, or NONLATINALPHABET, out of the 28. of Esay, verse 16. as Paul citeth it, Rom. 10.11. Looke now how the Scripure expoundeth these phrases.
, or, out of the 28. of Isaiah, verse 16. as Paul citeth it, Rom. 10.11. Look now how the Scripture expoundeth these phrases.
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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.
Trust in the Lord, the meaning whereof is given us in the next words, and rest upon him. So Isaiah 31.1. the same phrase to trust, is expounded by staying, even as a man would stay himself on a staff, wherewith he is underpropped: So also Jeremiah 17.5. To trust in man, is to make man his arm, letting the heart go back from God. In Psalm 62.7. To trust on the Lord, is to place our strength in the Lord. And Psalm 37.5. To trust in him, is for a man to roll himself and his actions on him.
In which sense & words also Lumbard: 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.
In which sense & words also Lumbard: does expound the same phrase, lib. 3. Dist. 23. Lastly, it is manifest by the scripture, Col. 2.6. and John 1.12. that believing on christ is the receiving of him.
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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:
laying hold on him, as we would on any thing with our hand which is reached unto us And John 6.35. to go or come to christ, is made all one with believing on christ:
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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.
For the Papists say, that when we construe to believe in christ, to be, to believe the pardon of our Sins in and for christ, that this is a gloss of our own devising.
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.
Ergo, it First Layeth hold on pardon of sin, and deliverance from death. These things Are evident truths, in the experience of every humbled and believing soul.
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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.
The Scriptures may be Recalled to these three Heads: Mathew 16.16. Thou art the christ, the Son of the living God. John 1.49. Rabbi, Says Nathanael, thou art the Son of God, thou art the King of Israel.
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.
Believest thou this? Yea Lord (Says she) I believe that thou art the christ, the Son of God that should come into the world. So John 20.31. These things Are written that ye might believe that Iesus is the christ, the Son of God, etc. See Acts 8.37. and 1. John 5.1. From all these Scriptures it may thus be concluded.
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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.
The woman of Samaria, John 4. could say, when the Messiah comes, he will teach us all things. And Therefore Math. 11.3. the Disciples of John ask christ, Art thou he that should come, or shall we look for Another.
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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;
So that if we Consider the disposition of this people, whose hope's did hang on the Messiah, we may plainly understand how that to believe the Messias, is not only to know and give credence;
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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.
but to have an affiance in him. Thirdly, we must Consider these Examples by that of Thomas, John 20.28. who as he confessed christ and God, so was it with terms of affiance, saying, Thou art my Lord and my God.
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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:
And Lycia the Seventh, that faith of the Centurion which christ commended to be greater then he had found any in Israel, seems to be no more then a persuasion of Christ power to restore his sick servant:
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.
And how is Abrahams faith otherwise Set out unto us? then by this, that he was Fully assured that he which had promised was also able to do it. Rom. 4.21. Hence it is thus argued.
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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,
That faith which christ requires, and confirmeth by miracle, that is a justifying faith. But to be persuaded touching the power of God, is that faith which he requires,
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,
Now the Object of Abrahams faith, so Far as it did justify him, was that blessed seed which is christ, Gal. 4 16. For it was rather the sighed of christ which he 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.
then the persuasion of a son to be born to him, and Canaan to be given his seed, that made him to rejoice: as John 8.56. Abraham rejoiced to see my day, and he saw it and was glad.
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but because his iustifying faith which was fixed on the promise, did sustaine it selfe by this consideration of Gods power, in the time of triall betweene the promise and execution.
but Because his justifying faith which was fixed on the promise, did sustain it self by this consideration of God's power, in the time of trial between 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.
For usually the Lord puts a time of Delay between these; wherein faith is exercised. Thus it was with Abraham, he had a promise touching a seed; the execution is deferred.
and against these arguments of vnbeliefe, faith opposeth the all-sufficient power of God, and sustaineth it selfe with this consideration; God is able.
and against these Arguments of unbelief, faith Opposeth the All-sufficient power of God, and sustaineth it self with this consideration; God is able.
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A third ranke of places tendeth to shew, that to beleeue Christ dead and risen 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.
A third rank of places tendeth to show, that to believe christ dead and risen is true faith: As Rom. 10.9. If thou shalt confess with thy Mouth the Lord Iesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved.
To beleeue Christ dead and risen, as they taught him, is true beleefe, but they teach these things still with application; 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:
To believe christ dead and risen, as they taught him, is true belief, but they teach these things still with application; as, Rom. 4.25. He was Delivered to death for our Sins and is risen again for our justification. And Rom. 8.34. Who shall condemn? it is christ which is dead, yea, or rather which is risen again; for us:
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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.
for that is to be understood in every member of this sentence, which is added only in the last, that he makes request for us So also say the Apostles, Acts 5.31.
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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.
Now thus to believe the death & resurrection of christ, as thereby to look for forgiveness of Sins, is not bore knowledge, but true affiance and assurance.
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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,
Thou and thou shalt have thy pardon? Now does not God promise pardon & mercy to every one that Believeth in the name of christ? and does he not command every one to believe in christ,
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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;
Secondly, they Object, Justifying faith Goes before justification, but the belief, that our Sins Are pardoned, must follow the pardon of them: which they thus prove;
in regard of Gods decree, then also of Christs merit and purchase, and lastly, in the word of promise, which doth assure thee, that vpon thy beleeuing, thy sinnes are pardoned.
in regard of God's Decree, then also of Christ merit and purchase, and lastly, in the word of promise, which does assure thee, that upon thy believing, thy Sins 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.
Now, faith Takes this pardon presented to it in the word of promise, and travailing with it brings forth the actual remission of our sin, which upon our faith we receive from God.
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, which already in part wee beleeue:
for as in other graces, so in faith we must grow, and go from faith to faith, more & more strongly to believe the pardon of our Sins, which already in part we believe:
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GOD gaue his onely begotten Sonne (saith 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.
GOD gave his only begotten Son (Says christ) that we believing on him might have life, teaching us, that for this Object (that is, Iesus christ the only begotten of God) to whom it is referred, whom it apprehendeth, we Are justified and saved.
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.
that it is not the worthiness of faith for which we Are justified: for we read, that of faith, and by faith, and through faith we Are justified; as Rom. 3.30. & 5.1. but we never read, for faith we Are justified, as if it were ascribed to the worth of faith.
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;
He is Iehoua our righteousness, Jeremiah 33.16. the Sun of righteousness Malachi 4.2. No righteousness can suffice to our justification, but such as one as God does ordain and allow;
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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 person,
as being inherent in him, he does clearly show that christ is not our righteousness by that righteousness which the Spirit does beget in us (for that is Legal) but by Another righteousness resting in his own person,
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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.
Thirdly, when we say that faith does save, justify and purify us, if we understand this of the inward act of believing, we Are made our own Saviour's and sanctifyers.
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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:
For how should a weak and small faith, that is as a grain of mustard seed, be of equal valve to a greater measure of the same? when things of the same kind differ in valve according to their quantity:
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.
Faith hath no further hand and stroke in this weighty work then as it does look to christ, lay hold and possess us of him, that we may have him with his merits, to present to GOD in our behalf.
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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;
Secondly, this Doctrine does not a little Comfort those that Are weak in faith. Weakness of faith is a want that many of God's people do bewail in themselves;
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Is it a true and sincere faith, which renouncing all other matter of righteousnesse, doth depend and cast it selfe on Christ for pardon of sinne and saluation? Be then of good comfort:
Is it a true and sincere faith, which renouncing all other matter of righteousness, does depend and cast it self on christ for pardon of sin and salvation? Be then of good Comfort:
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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,
who is righteousness, and perfect righteousness, to every one that does believe: even as well to him that Believeth with a feeble faith, if a true one,
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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,
They that did look on the Brazen Serpent but with one eye, yea, but with half an ey, were as well and Fully cured of the deadly stings of the fiery Serpents,
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 only to him for salvation? Hast thou but a weak trembling faith, yet such a one as thou dost reach out to receive christ that rich Pearl of heaven,
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Blessed are they that hunger and thirst for righteousnesse: for they shall be satisfied Math. 5.6. Lastly, this doth shew how grace and faith doe well agree in our iustification.
Blessed Are they that hunger and thirst for righteousness: for they shall be satisfied Math. 5.6. Lastly, this does show how grace and faith do well agree in our justification.
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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;
and rely upon Iesus christ his Obedience, and God's gracious pardon of his Sins, by and through him? And if the life and safety of a Malefactor saved by the Kings pardon, notwithstanding his receiving of it, be wholly ascribed to the grace and mercy of the Prince;
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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;
how much more must our salvation, notwithstanding that we believe in christ be the praise & glory of God's rich grace? whose grace it is First to prepare and offer christ unto us, and salvation in him;
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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.
He that hears my word, and Believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. And John 17.3.
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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;
And Therefore whosoever do believe in him, have life through and with him, As 1 John 5.11.12. From this principle we may see the same conclusion to be gathered;
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If once we bee brought to beleeue in Christ, life eternall is then begunne in vs; Iohn 7.38. Hee that beleeueth in mee, out of his belly shall there flowe riuers of water of life.
If once we be brought to believe in christ, life Eternal is then begun in us; John 7.38. He that Believeth in me, out of his belly shall there flow Rivers of water of life.
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.
since if they could be cast up, how should they then be a well in a man still springing to everlasting life? By faith we receive the promised Spirit. Gal. 3.14. By faith we have christ living in us Ephesians 3.17. Who since he cannot die, as the Apostle Teaches, Rom. 6.9. we must not think that this life begun once in any member, can utterly be 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.
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 we shall enjoy.
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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.
It is an Eternal life, even for the quality and condition of it, and not only by reason of the promise of God, the merit and Intercession of Iesus christ.
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Secondly, 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,
Secondly, If once we believe, we also come to have the fullness of life everlasting, and that 2. ways, de facto, or de iure, in regard of the thing it self in very deed,
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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.
For First, the good pleasure of God rests on his natural and only begotten Son, on whom when we come to lay hold by faith, we Are then made Sons. John 1.12. Yea, Sons accepted. Ephesians 1.6.
First, then, Christ hath merited life euerlasting no lesse 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.
First, then, christ hath merited life everlasting no less for us, then righteousness: as Hebrew 10.19.20. By the blood of Iesus we may be bold to enter into the holy place, by the new & living Way which he hath prepared through the veil, that is, his Flesh. And Hebrew 9.15. Through the death of the Mediator we which Are called, receive the promise of the Eternal inheritance.
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;
but of the present salvation and redemption, whereof Here we Are partakers; I answer: It is manifest in the verse going before, what he means by salvation;
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.
but faith does still apply life unto us, till we Are justified and saved. By faith we stand and rejoice under the hope of the glory of God. Rom. 5.2. we Are kept by the power of God through faith unto salvation, which is to be revealed. 1 Pet. 1.5.
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, much lesse life euerlasting: 3. that there is no merit at Gods hand without his mercy;
Yea, touching works they hold many things with us, that no works of themselves can merit life everlasting: 2. that works done before conversion can merit nothing At God's hand, much less life everlasting: 3. that there is no merit At God's hand without his mercy;
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;
But why then does God promise life everlasting to works? If you mortify the Deeds of the Flesh, ye shall live. Rom. 8.13. If ye sow to the Spirit, you shall reap of the Spirit life everlasting. Gal. 6.8. I answer hereunto;
And heere it were worth our labour, to consider the grounds of merit, which the Papists lay downe in the chiefe of their arguments. They are these; First, Christs Merit: Secondly, our Adoption: Thirdly, our Workes:
And Here it were worth our labour, to Consider the grounds of merit, which the Papists lay down in the chief of their Arguments. They Are these; First, Christ Merit: Secondly, our Adoption: Thirdly, our Works:
euen vpon their best seruice, it is but NONLATINALPHABET, a gratuitie; no NONLATINALPHABET, no debt vpon desert. Lastly, they say, that which is giuen according to workes, is deserued by workes. But so is eternall life.
even upon their best service, it is but, a gratuity; no, no debt upon desert. Lastly, they say, that which is given according to works, is deserved by works. But so is Eternal life.
But now eternall life is not so giuen, but is bestowed according to workes, as they are testimonies of our faith, whereby we rest on Christ, onely for our saluation,
But now Eternal life is not so given, but is bestowed according to works, as they Are testimonies of our faith, whereby we rest on christ, only for our salvation,
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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;
For thereby we Are brought out of dismal darkness, to walk in the Light of God's countenance and truth, we Are translated out of the woeful condition of Eternal death, to life and immortality;
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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:
And Are not these, great preferments above the residue of mankind, who through unbelief, abide still in death and misery? are not these worthy dignities for earth and Ashes as we Are to attain to? Behold (Says John, 1. John 3.1.) what love the Father hath showed us, that we should be called the Sons of God:
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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.
When Saul did offer unto David to make him his son, by the marriage of his daughter, it did seem too high an honour for him, whose parentage was mean, for to accept.
as Abraham did with his base sonnes; so to call them vnto whom he gaue gifts, and then sent them packing. Gen. 25.6. God doth not so turne off his faithfull ones:
as Abraham did with his base Sons; so to call them unto whom he gave Gifts, and then sent them packing. Gen. 25.6. God does not so turn off his faithful ones:
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Now then this being our prerogatiue, how should we reioice therein? 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;
Now then this being our prerogative, how should we rejoice therein? And what should we more long and labour to enjoy then this? Rejoice not in this (Says our Saviour to his Disciples, Lycia 10.20.) that spirits Are subdued unto you;
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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. 2. Cor. 5.2.
Philip 3.13, 14. Yea, the desire of it was so vehement, that it made him sighs and groan, longing to be clothed with this Tabernacle which is from heaven. 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,
Would not a poor beggar, if he should understand of Some great and goodly living fallen to him in a Far country much rejoice therein, long to go to see it,
& spend all our thoughts and strength about them? It should therefore bee our continuall praier vnto 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,
& spend all our thoughts and strength about them? It should Therefore be our continual prayer unto God, (as Ephesians 1.18.) that the eyes of our mind may be lightened, that we may know what is the hope of God's calling,
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.
Secondly, we may Learn patience, and with the more quiet minds to bear afflictions and worldly losses, from the contemplation of this everlasting life, which we have by faith in christ.
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,
So likewise Moses, that man of God, did quit Pharaohs court, & Set Light by all the pleasures, wealth and honours of it, choosing above these the rebuke of christ,
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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,
Hebrew 11, 24, 25, 26. Finally, the faithful Hebrews Are highly commended by the Apostle, Hebrew 10, 32, 33, 34. for their great patience which they showed in bearing afflictions, enduring Reproaches, being partners with God's persecuted people,
Why then should we fret and grieue at the base intreaty which wee receiue from worldlings? at the wrongs and reproaches that are offered vs? at our worldly losses? and generally all the miseries of this life? For haue not we an heauenly home,
Why then should we fret and grieve At the base entreaty which we receive from worldlings? At the wrongs and Reproaches that Are offered us? At our worldly losses? and generally all the misery's of this life? For have not we an heavenly home,
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euen God, his Saints and Angels, who will honour vs, riches and treasures inestimable to store vs, ioy and glory vnspeakeable to refresh vs. None would thinke it strange to see a poor man that did carry al his treasure about him, to whine and cry,
even God, his Saints and Angels, who will honour us, riches and treasures inestimable to store us, joy and glory unspeakable to refresh us None would think it strange to see a poor man that did carry all his treasure about him, to whine and cry,
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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.
Thus for worldly men, we may well allow them to chafe and fret, howl and cry At the loss of their outward peace, wealth, mirth, honour and reputation.
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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.
whose losses Are nothing to that which is left them, and whose hope's, which Are in heaven reserved for them, will abundantly recompense all the misery's of this life.
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For what neede wee so admire at, and aspire vnto the glory and happinesse of this life, who haue an eternall life? that hath most excellent glory, riches,
For what need we so admire At, and aspire unto the glory and happiness of this life, who have an Eternal life? that hath most excellent glory, riches,
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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,
Is it not a base mind in a man, that is owner, or At least heir, of most sumptuous and stately palaces, to covet the poor cottages of beggars, 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.
and repine if he cannot get them? What will satisfy us, if heaven and Eternal life cannot? Doubtless, David made account, that in this possession, he was as well as heart could wish.
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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 the glory of it for us, and will he see us perish for want of earthly things? There is not any earthly father, that does with great sums of money, purchase large possessions for his son,
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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.
though they were perfect in us Light and heat cannot be separated in the Sun: Nor can faith, love, Repentance and other graces, be found single in a godly soul.
But had a man perfect repentance, knowledge and loue, these could not saue him, if there were not faith, to apprehend Christ for his satisfaction and a propitiation for his sinnes.
But had a man perfect Repentance, knowledge and love, these could not save him, if there were not faith, to apprehend christ for his satisfaction and a propitiation for his Sins.
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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.
Si creditis in Eum creditis ei non autem continu• qui credit ei, credit in Eum, etc. De Apostles possumus dicere, Credimus Paul, sed non Credimus in Paulum; Credimus Peter, sed non Credimus in Peter, etc. Quid est ergo Believe in Eum? credendo amare credendo diligere, credendo in Eum ire, & eius membris incorporari. Augustine in John: cap. 7. tract 29.
