THE MIRROR OR MIRACLE OF GOD'S LOVE UNTO the world of his ELECT. PREACHED ON THE third of john, verse the sixteenth: Wherein the said Scripture is very learnedly expounded, and the rich treasures of God's grace in CHRIST are accurately opened. By that faithful servant of Christ, and preacher of his Gospel, Mr. PAUL BAINE.  Rom. 5.8. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Rom. 8.32. He that spared not his own Son, but delivered him up for us all: How shall he not with him also freely give us all things? 
London, printed by H.L. for Nathanael Newberry: and are to be sold at his shop under St. Peter's Church in Cornhill, and in Pope's head Alley, at the sign of the Star. 1619.   

TO THE RIGHT WORSHIPFUL SIR THOMAS ROBERTS, KNIGHT, and the very worthy Gentleman, Mr Walter Roberts, his Son and heir; with all external comforts, the eternal blessing of GOD'S love in CHRIST.  
RIGHT WORSHIPFUL:  
WHat some rich men, who are themselves childless, with good proof & comfort do, in bringing up the orphan child of some deceased friend; the same, or some such like thing have I assayed to do in the publishing of this Sermon. I myself go childless for any public birth of mine own brain: nor is that any grief unto me. There is no need (I well perceive) of my slender help in this kind, either 〈◊〉 this superfluity of useless pamphlets, (to say no worse of them) wherewith our age overflows; or in this store (which to the glory of God's grace in our days, and just praise of their authors, I acknowledge) of well meant and well deserving labours. And what need soever there were, I am too weak an Atlas to uphold this firmament. 
Authores non oportet libros sed thesauros componere. Domiti●● P●so.  Writings of Author's (saith one well) should be, not so much books packed up with paper, and blacked over with ink, as Treasuries replenished with variety of choicest learning: Nor (as I conceive) empty coffers filled with the foam and fume of idle heads, nor dead men's coffins pestered with the rotten carrion of profane, filthy, and corrupted hearts, nor old chests stuffed with rusty iron, thread bare rags, and refuse gear; but rich cabinets, at whose opening the Reader might find store, new and old, of the best and rarest things which Canaan, Greece, or Rome doth yield. With which variety I do too well know, that it is beyond my scant store to furnish the table, and entertain my guests. I am therefore well content to sit still, and choose rather to feed upon the sweet and wholesome honey which other industrious Bees gather and bring unto the hive, applauding their well furnished and well polished works; then to come upon the public stage to do that which needs not, or attempt that which I cannot, either with just shame for my Bayardlike boldness, or even from the most favourable, with more pity for my well meaning, then praise for my well deserving. Notwithstanding, lighting upon this Sermon of that both learned and godly Divine, Mr Paul Baine (of whose gracious ability in preaching God's word, sometime your own ears, &, I persuade myself, your hearts also were witnesses) as a poor orphan babe of a deceased friend, as for the memory of its Author, which will ever be dear unto me, I did gladly embrace and entertain it: so induced by the example of others, who with good acceptance and service to the Church, publish both larger Treatises and brief Sermons of his making; I have ventured to show myself so far on this Theatre, as to set it forth to public view, and make it common unto others with me. Wherein good men, I presume, will both accept my good meaning, to do that for them by the labours of other men, which I cannot by mine own (that is to set forward their knowledge in the great mystery of godliness) and con me thank, who have set up for them such a fair and clear light, to discover that abstruse mystery, and to light them onward in that way. For, there is scarce in the Book of God, a Mine that is more rich and abundant in divine metal and mystery, than the Text handled in this Sermon. In which at one view, as in a clear mirror, there is presented to us the fountain (Gods eternal love) from which all good blessings issue and flow forth unto us; the common cistern (jesus Christ, the only begotten of God, bestowed on us) in whom all these blessings (as all waters in the Sea) are gathered together, and enclosed; the bucket (Faith) whereby we may draw out of this Well whatsoever grace we do need; Lastly, the most precious and sweet waters, which are here in plentiful manner for us to draw and drink of: that is, everlasting bliss and salvation of soul and body. It is much then to be wished, that as this Scripture is familiar in the mouths of many; so the mysteries thereof were well understood and close applied to their hearts. Whereunto this Treatise, I dare promise, will afford some good help to those that will deign diligently to peruse it▪ For, herein the foresaid points are discussed and discoursed, with that equal mixture of learning and piety, that both the learned shall meet with some things not very common perhaps not to increase, yet to renew his more secret knowledge, and whe● his judgement; and also the godly Christian shall not want wherewith to feed his devoutest meditations, and enkindle his best affections toward God. 
Landat ven●les qui vult extrud●remer●es. Horat.  But lest I do seem like some deceitful Broker, to set worth on worthless wares, by goodly words; I will leave the proof hereof to your own, and the judgement of other Christian, and not fastidious Readers. Only (good Sir) give me leave to send it abroad under the shield and shadow of your Worship's name; and in the patronage thereof, to associate with you your very worthy son. I could not well separate you in this small office of kindness, whom nature hath joined so nearly by the second of her straightest bonds; and much goodwill in sundry favours, have made joint partners and patrons unto me. 
Fulmen Lauri fruit. cem non icit. P●in. l. 2. c 55.  Your two names, as a Laurel Garland wreathed on the forefront hereof, this Sermon, will (I trust) help to guard it from the blasting of evil tongues; or like the fortunate Stars of Castor and Pollux, 
Plin. l. 2. c. 37.  when they appear double, give hope of the more secure passage, unto it. It is a Work, I am sure, that will well beseem your gentleness, To patronize this Posthume Orphan; nor can it be any blemish to your reputations, To lend your countenance to the child of so good a man. Accept therefore (much respected Sirs) this slender present which I offer you, as the best acknowledgement which I can make of your constant love and kindness, whereby I have had special comfort in the place where I live. It were happily more credit for me to make this whatsoever satisfaction out of mine own stock: but it will be your greater gain, that I do it out of another's purse: Mine own would prove but short pay, and copper coin; whereas what here I have borrowed to tender unto you, is currant and pure gold of God's sanctuary: which, if it please you to put it up, will add some good increase to your spiritual treasure of saving knowledge. What on my part is wanting in performance, I will make up with my hearty desires and prayers for your prosperous state in the world, and spiritual welfare in the Lord.  
At the Free-school in Cranebrooke in Kent, December the 14. 1618. Your Worships, in all Christian services, J. E.   

THE MIRROR OR MIRACLE OF GOD'S LOVE UNTO THE WORLD OF HIS ELECT.  JOHN 3.16. 
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 wisdom to be 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. joh. 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. It is a secret hidden wisdom: and that not lately devised, but thought on of old, resolved and decreed by God, even before his purpose to create the world, for a more special advancement unto glory. Yea, to know God in jesus Christ is life itself that life which is everlasting: which it bringeth us not only in a sure hope and expectation; but in some fruition of it, in the foretaste and first fruits thereof. I have therefore made choice of this place, as in which both God our loving Father, 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, and if any thing be obscure to unfold it. 
The coherence of the words.  The dependence they have on the former words is on this sort; Christ in the verse immediately going before gave this out generally: That whosoever believeth shall have life everlasting. Now the jews given to emulation, might think much that the privilege of life should be communicated with the uncircumcised Gentiles. Christ therefore meeteth with this corruption, 
Which come in to meet with a scandal of the jews.  and confirmeth the universality of that proposition, with this reason. What GOD proposeth as his end, shall certainly be. My counsel shall stand, and I will do whatsoever I will. Isay 46.10. But God hath set down with himself this end in giving his Son; that whosoever believeth shall have life: Ergo Whosoever believeth shall have life everlasting. 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 only one phrase of speech that doth need to be unfolded; that is, what is meant by the world. 
Their sense.  Theophylact giveth two significations of this word, 
What is meant by the world.  in the eleventh of john, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the whole universe. The other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men worldly minded. Some taking it in the former sense very largely, 
Not all mankind a● some think.  though not for the universality of the creature, yet for all men universally, give these two interpretations of it. The first, thus. God so loved all men, that he vouchsafed to give and offer his Son in the preaching of the Gospel unto all; according to those places: Go, teach all Nations, Mat. 28.19. Preach the Gospel to every creature. Mark 16.15. A truth, I confess, but not meant in this place. For here is not meddled with the ministery: but the Decree of God, and manner of our Redemption, is manifested. 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. The second exposition is, that God so loved all, that he gave his only Son to death, of purpose and effectually for all. But this is false. For even this one reason overthroweth it. 
For God did not purpose the salvation of all mankind by Christ.  Whatsoever the Lord purposed, Christ perfectly performed. I have finished the work thou gavest me to do. Iohn ●7. 4. But Christ did neither make intercession, nor die for all. Ergo. The first is proved: john 17.9. 
Since Christ did not intercede for all mankind.  etc. I pray not for the world. 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; which plainly showeth that he doth exclude the world from the benefit of his prayers, as being none of those which were given him by his Father: which opposition doth also infer and enforce thus much, that if in one member (as, for them which thou gavest me) persons, namely Gods elect are meant, as is most evident: then in the other we are to understand not worldly courses, not approved of God; but men, passed by & neglected of him.  
But this prayer is not made by him as Mediator. 
Even when he prayed as Mediator.  Ans. Thi● shift is utterly overthrown by the context of this Chapter. For this was made when the hour of his offering up approached; was as it were the sanctification of himself thereunto; was not made for a few godly, but all that ever should believe, verse 20. Which Cyril saith to be put in, lest that the high Priest and Mediator of our souls should not seem to intercede for us. 
Pontifex & mediatar animarum nostrarum pro nobis minime interrogare videretur.  And the judgement of Cyril is, that he maketh this prayer as Mediator on the ninth verse of this Chapter. Where he hath these words; Christus suos a non suis separans, pro his qui verbum audierunt, qui jugum 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 unjustly bestowing the benefit of his mediation only on those, whose Mediator and high Priest he is.  

Not did die for all mankind, but his sheep only.  The second thing, that he died not for all, appeapeareth, john 10. verse 15. I lay down my life for my sheep. Yea, but may it be said, all are his sheep. Ans. Not so. For his sheep have their note and name given ●●em of separation from others which are not so: Secondly, in the twenty sixth verse he saith to some present, that they were not of his sheep. That is, wilsome say, because they would not believe. Ans Nay rather because they were not his sheep, they believed not, as there appeareth. And at the last judgement we shall know that there is difference betwixt goats and sheep.  
Some third signification than is to be inquired: which we shall see by comparing 1. john 4.14. and Mat. 1.21. to be the people of God whom he saveth in the world, and to note no more. He is the Saviour of the world, 
But it noteth God's people in the world.  saith john: and who or what is this world that he saveth? All men? Not so, but his people: as in Matthew is expounded; Thou shalt call his name jesus: For he shall save his people from their sins. 
Which all are not.  But all are Christ's people Answ. If his Kingdom of power be considered, it is true: but not so of his kingdom of grace. His people in this regard are described, 'tis 2.14. 1. Pet. 2.9. 
But only the Elect.  to be a peculiar and chosen people. divers Father's call the dispensation committed to Christ Oeconomia, which noteth a domestical regiment over the household of faith. And thus Austen often construeth the word world; pro mundo seruandorum, mundo redemptionis. For the world of the saved 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 seventeenth of john, verse 23. that the world may know, etc. Tha● is, saith Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those which are saved in the world. 
Called the world for three causes.  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. For all kinds, and all times have made up this number. Secondly, now the fullness of time approached that the Church was to become Catholic, in regard of place. The whole world after a sort was to go into it: not the jew and Grecian only, but even th● Scythian and Barbarian too. Thirdly, in respect of their state, before they are effectually called, and actually made the sons of God. For before this they walk after the course of the world. Ephes. 2.2. So then, the true meaning of these words is this. God so loved his people chosen to salvation through the world, that he gave his Son, that they should not perish, but have life everlasting. The which words fitly cast themselves for matter into these three points. 
Three points of this Scripture.  1. The special love of God toward his. God so loved the world. 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. First, I will give the instructions which offer themselves to our consideration in the two first members. Secondly, I will come and peruse the words more particularly.  

Doct. I. God doth bear a special love to his.  The first doctrine is intimated in the first word, So. So God loved the world. 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 standeth. God loveth all his creatures, and hateth (as the Wiseman speaketh) nothing he hath made. For to love, is nothing but to will well, and to do well to any. Now the Lords goodness is over all. 
God is generally good to all creatures. More specially to ma.  For in him we live, everything hath life, motion, and being from him. Act. 17.28. He doth preserve the very beast. Psa. 36.6. But much above all other creatures doth he love mankind. The arguments whereof are; 
Four signs thereof.  First, his long sufferance toward us: Secondly, his indulgent grant of the use of his creatures, whereof we have made ourselves justly unworthy. Act. 14.17. 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 doth vouchsafe the Gospel of his Son to all mankind. But though his mercy is over all, and above other creatures showed unto man: yet the love wherewith these are embraced, 
But his love toward his elect is most entire & above al.  compared with that love 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 kindness and love from all other. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Paul who sounded deeply both our misery in ourselves, and happiness in God's love, when he cometh to consider this love to his in CHRIST, doth raise his stile, as if no words were sufficient to express it: as may be seen, Ephes. 1.6. But specially Ephes. 2.4. & 7. where this his kindness toward us in Christ, is called great love, rich mercy: Yea, and more, the exceeding riches of God's grace. 
Most rich.  And speaking of God's love in Christ (for this and the love of Christ, because God was in Christ, may and doth sound all one: as Rom. 8.35. The question being asked, Who shall separate us from the love of Christ: 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 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 love incomprehensible, much more unspeakable. It is therefore compared with the love of a Father. Psa. 103. 
Most affectionate.  13. As a father hath compassion on his children; so hath the Lord compassion on them that fear him. And preferred before the most tender bowels of a mother. Esa. 49.15. Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet I will not forget thee. And as it is most rich and abundant, so it is a love no less sure and constant: 
And constant.  for it hath for its ground only the good pleasure of God, Rom. 9.11.15. and therefore shall never change, nor can be altered.  

Uses. 1. From god's love to us we must learn the love of our brethren  For the use hereof; First, God's example in moral duties is every where made to us a pattern of imitation: Be ye holy, for I am holy. 1 Pet. 1.26. We therefore from this love of God toward us, must learn to love one another, as john doth 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: For what? are we too good to love there where God himself doth love: and that with marvelous love above all creatures? or doth God bestow such singular love on any man, who is not thereby made worthy of our love? As nothing doth 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, then to love dearly and entirely among themselves: so is it a most seemly thing that we should follow God in this love, 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; Be ye merciful as your Father is merciful. 
Our love ought to resemble Gods for kind and order.  Luke 6.36. saith our Saviour. As the same mercy is to be showed by us not for measure & degree, but for kind, which God showeth: so must we tread the same steps for order, wherein our heavenly Father doth go before us. There is no creature specially of those that are serviceable to us, but we must be loving and kind thereto. 
Showing kindness 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 loved: but as God doth embrace his elect with a singular love above other men; so must we be more especially affectioned toward the godly, as Paul doth direct us, Gal. 6.10. Do good to all men, but especially unto them which are of the household of faith. 
2 Our love to God a●● our 〈◊〉 neighbour ●p● get●●rom God's love to us.  Secondly, this point touching God's love toward us, doth show whence it is, that our love to God & our neighbour is engendered; even hence doth it proceed from Gods loving of us. Saint john, 1. john 4.12.16. doth prove and conclude that we are in God, and have the knowledge and faith of God's love to us, even from our love to God, and our Brethren. For God is love: yea, that main and vast sea of love, from whom all those streams and rivulets of love that are in men do issue and flow.  
If water be warm and do heat, 
We are this way key cold unless God warm us.  it is not of itself (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: So the holy love of God and our brethren, cannot kindle of itself in our hearts, which are most averse there from, 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 saith plainly, 1. joh. 4.19. that we love God, and so our neighbours, because he loved us first. The cold and frozen earth cannot cherish the trees and plants with any kindly heat and juice, except it first be thawed and warmed with the aspect of the sun shining on it, and approaching to it. And so the love of God looking out upon us in jesus Christ, must first melt our frozen, and warm our cold hearts, before we can show and put forth any affection, or work of love to God and our brethren. Nor is this point needless to be known. 
A point needful to be known.  For if we know it not, we shall neither give praise to God when this affection sparkleth in us: nor know when it is frozen whither to repair, that it may be revived and inflamed in us.  

3. The folly of the world, which hateth most whom God loveth.  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 loveth most. I (saith 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 doth manifest unto any in giving them his word and grace, to obey and embrace it, the more the hatred of the world doth boil and break out against them. Water for the contrariety that it hath with fire, 
A note of their comity against God and the godly.  doth hiss, spit and sputter, not only when fire falleth into it, but if any thing thoroughly heated with the fire catch it. And whence is this in worldly men, but from their adverse disposition to and hatred of God, that they hate the dearest people of the Lord, and those in whom his grace is most apparent? In Prince's Courts are not they rebellious spirits and foolish men, 
And the next way,  that profess open and mortal hatred to the greatest Favourites of the King? Do they not take the right way to ruinated themselves and their estates? Such as are politicly wise, and intent to rise to any matters or estate in the Court, will rather observe the King's special favourites, love them, and insinuate into their acquaintance: So is it a most sottish folly in men of the world, to hate the Lords holy and dear children. For be they sure that the Lord will hold them (as they are) enemies to him; 
to k●ep themselves from all blessings.  that they sha●l want many a blessing from the King of Heaven, which the prayers of the godly would obtain for them. Yea, 
N●y to ruinated themselves.  many plagues will light upon them in this respect. 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, and they should have the benefit of their prayers, which can obtain great things from God.  
It followeth, that he gave his only begotten Son.  

Doct. 3. God's dearest love is manifest not in outward things, but in Christ given us.  Observe here wherein the special love of God consisteth: not in health, wealth, honours, countenance, liberty, and such like, but in the gift of Christ. As his love towards his was exceeding great, yea infinite; so he had no better way to evidence this love, but by the gift of his Son. By this therefore doth the word of God in sundry places commend to us the love of God. God setteth out his love unto us (saith 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 toward 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: All his other love in distributing unto us wealth, 
No other love at he last comfortable without it.  liberty, honour and pleasures, is more than we are worthy of: but it h●d been poor and cold love in respect of any good and comfort to usward, without Christ given us. Wherein therefore doth Paul place, Ephes. 2.7. the exceeding riches of God's grace and kindness, but in jesus Christ? that is, in this that he hath given us Christ: without whom notwithstanding all the world's 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 than we are.  

Uses. 1 We err to doubt of God's love under the Cross.  The use of this briefly is, to take away the scandal of the Cross, and comfort us therein. For we, when evil doth 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, and think that we are not beloved of him. But we go by a wrong line, and false rule. For we must look off from these things, and examine whether he hath given CHRIST unto us or no. If we find this only begotten Son revealed in us, 
Specially if we know & have Christ,  we may then assure ourselves, that we are loved of GOD, and that even with this special love. 
Who is the sole ●●r●est of God's love.  CHRIST is the surest, yea, the only pledge of God's love; whom, if we have bestowed on us, let other matters go as they may, we need not to doubt, but that we are of God's best and dearest favourites.  

2. They dream who presume on God's love for their worldly prosperity.  Secondly, this may serve to quell and pull down that vain prefidence that is in many: who, upon the bare enjoyment of outward things in great plenty, presume themselves to be most deeply in the Lord's favour, and before others in that point. For this is a most fond presumption and mere delusion, to build our hopes of God's love, on such sandy grounds. No man can know whether GOD love or hate him by these outward things, Eccles. 9.1. 
In ●● it ●uffe without Christ they are but as traitors without a Pardon, frolicking it by the King's patience.  Were it not fond for a Traitor to presume of the King's Mercy that he doth let ●im in the Tower take his revenues, enjoy his Lady and children, ride his great Horse, and use what Lordly sports he please? Can any thing assure him of this gracious mercy of his Prince, but his pardon sent unto him under the King's hand and Seal? So have thou as much of this worldly happiness as thou canst wish: be thou for outward things the mirror and envy of the world, yet art thou never the farther in the favour of God. Thou standest but as a condemned Traitor before him, unless thou find that he have given CHRIST unto th●e, to be thy peace and thy atonement. Only so far as thou hast the knowledge of of this Just One imparted to thee, as thou dost love him and his Gospel, as by faith he is become thine; so far canst thou have any assurance of God's love and mercy.  
All other things notwithstanding, 
No better th●● Cain.  without Christ given to thee, it is no better with thee then Cain or judas, nay, then with the Devil himself, 
Nay, than the Devil.  who is the Prince of the world, and hath the glory and happiness of it above the greatest Monarch of the earth.  

Doct. 3. God doth love his, before Changed be't be given to die for them.  Thirdly, since God out of love to his, gives Christ for their redemption, observe that there is a love of God to his now in misery, before Christ himself cometh in as Mediator for them. Love, though in God it is but one most simply, as himself is most simply one: 

Gods lo●e twofold.  
A latter ensuing of Christ's de●th.  
Manifest in our justification.   yet for the change that it maketh in the creature, and to help our weak understanding, a former and a latter love and grace may be considered. For there ariseth 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. Therefore Christ is called the Mediator of the new testament. Heb. 9.15. & 12.24. his blood, the blood of the new testament: Mat. 26.28. And of this grace, that place in the third to the Romans, verse 24. may be understood, where the Apostle saith, that we are justified freely by his grace through the redemption that is in Christ jesus. 
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 understood, as if the Lord within himself before entirely hated us; but therefore these phrases are used, because that in Christ that former love of God springeth forth, which while justice was unsatisfied, might not bud out, but lay hid and couched. 
A former love showing itself in the gift of Christ.  For there was a love to us before Christ, of which here is spoken; and the effect whereof, the giving of Christ himself, is here affirmed. A kindhearted father doth oft bear a secret and inward affection toward an ungracious son, whom he hath cast out from him: as David toward Absalon, 2 Sam. 13.39. & 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: no less was there in God a hid love toward 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: 
Before whom God was estranged from us in regard of sin: but did love us as foreknown of himself.  for though, as we were in a sort our own work through sin, in regard of justice he did stand separated and estranged from us; yet as we were his work, or rather as he had of his gracious pleasure foreknown us, he loved us, and in love elected us, and therefore nothing hindereth, but that his immutable favour in these respects might be still continued toward us, and so it was. For as his justice for sin held us under wrath and death: so his love worketh another way, taking us out of the hand of justice by giving his only begotten, in whom justice and mercy do kiss each other. 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. For Christ made intercession, called or uncalled: 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, and the sending of the son by God the father. 
The use to commend God's love as very ancient.  This now ought to make God's love the more dear and precious unto us, as being very ancient, and freely borne toward us: 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. Wherefore Gods love hath been toward us from all eternity. Now love, as wine, doth receive the greater praise by the age of it: old wine is the best and ancient love is the most approved. How much do we esteem of such a friend as hath borne us good will for some twenty or forty years together? The more reckoning should we make of God's love, which hath been eternal. Then also it is most free; 
And most f●ee.  for before Christ we were enemies to God, there was nothing to be seen in us but sin and misery, nor any thing to draw God's affection toward us, but his own free and good pleasure: now that love which we have deserved, we the less esteem; but such love as is freely conferred on us, we do make more store of. And this is the excellency of God's love unto us, that it is most free and gracious; no way procured by ourselves who were children of wrath; no nor by Christ himself in the first motion of it: but it did give Christ as a pledge thereof, and a mean to make way more plentifully to pour out itself upon us. Fourthly, 
4. Doct. Our redemption by Christ doth best of all manifest God's love.  Whereas God loving us giveth 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 God's absolute power be considered, and the freedom wherewith he inclined to all, which from eternity he decreed, we may say, 
Another way was possible, but this most fit.  he could have taken another course for our redemption. But if a way be considered wherein his justice especially his love might be made manifest, this is of all most fit and expedient. For it followeth (as he●re you see) on God's love, as if love itself had designed it, and he hath chosen this way: who as he is most powerful; so is not his wisdom any whit inferior to his power. And that this point may be the more cleared, as also that we may see that when Paul falleth into the argument of God's love, he doth not without cause speak so loftily, we will sift these words somewhat more narrowly. 
Setting ou● God's love in four circumstance●.  Wherein four 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.  
First, in this that God loveth, 
1. In ●o● who first sought love, when we gave the ●●●st offence.  his exceeding grace is not a little commended. For when two men are at variance, if the party wrongfully offended do seek him, who gave him the offence, how is his meekness and gentleness thereby declared? Even thus the case standeth twixt God and us: we had provoked his displeasure; he procureth our reconciliation and atonement. 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, doth 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, 
2. In the persons loved: v●z. ourselves being sinners, & his enemies.  to consider the persons loved, is no less argument, whereby this love may be extolled For whom loved God? Us, saith john. Being now like the world, no better than the Reprobates; when our deeds, words, and wisest thoughts were enmity against him; then I say, did God regard us. From hence Paul bringeth 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, when we were dead in sins and trespasses. Ephes. 2.4.5. And Romans 5.7 from hence also doth he extol it. In this God setteth out his love unto us, that when we were his enemies, Christ died for us. The third circumstance is the thing given, 
3. In the thing given: viz the only begotten Son of God.  & that is in this word, the only begotten: 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: but so that Christ hath still the pre-eminence. We call God Father, as Christ teacheth us, Mat. 6.9. and this Abba Father is the voice of the Spirit which is in us. Gal. 4 6. Yea, so did the Church, when this spirit of adoption was not so plentifully powered out. Isay 63.16. Thou art our Father, though Abraham be ignorant of us, and Israel know us not. But Christ calleth God, as the jews rightly gather, john 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, his own, his proper father, 
Unto whom God is a proper father.  in such a sort as no man else did or could; otherwise they would not so have stormed at him. So we by nature are the sons of wrath, yet by faith we have this privilege to be the sons of God. john 1.12. But Christ is called his own proper Son, 
He is God's proper Son.  Rom. 8.32. who spared not his own Son. 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. jam. 1.18. 
And one●y begotten: Not because of the strange framing of his human nature. As servetus falsely.  But Christ is the only begotten even from the Father. joh. 1.14. Where by the way, we may not unfitly consider servetus his exposition, who saith, that Christ is said the only begotten of God only in regard that his human nature was framed in a sort proper to himself. But this is but a fiction. For first, consider what it is to beget, and Christ cannot in regard of the human nature be said begotten. To beget, is ex substantia 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 human nature, and divine essence are wholly different. Secondly, he should rather in this respect be the only begotten of the holy Ghost. For that person immediately and determinative, did frame of the substance of the Virgin, that immaculate mass, and unite it to the divine nature. Thirdly, Adam and Eve might thus as well be said the only begotten of God, who were after a proper manner made of God. Fourthly, Christ as man hath always been held as without father, and (ergo) unbegotten. For these two stand in relation one to the other. Fiftly, 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 Galathians 4.4. made of a woman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime used; but it signifieth nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be borne: Mat. 2.1. and so jalad is used answerably with the Hebrew. If this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be further urged, as it may, it must be only to prove that Christ was not in Maria only, but ex Maria also, against Martion. So than if you ask what this thing borne in and of the Virgin was, I answer, the only begotten Son of God. If you ask how; I answer; 
But because of the personal union of it with the only begotten Son.  not because the human nature was thus strangely framed, but because it was personally united to the only begotten of God. 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. Immanuell. A great gift. 
A wonderful gift:  For the Father after a sort hath given himself. For he hath given that person, in whom he is wholly, and who altogether is in him. 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 speaketh) borne like wild Ass colts. job 11.12. Would we have wisdom? 
Wherein we have wisdom,  here is the essential wisdom of the father, the object of all true wisdom, which tendeth to salvation: yea, in him is our wisdom, not only while we walk by faith at home in this body, but also when we shall walk by sight with the Lord, seeing him as he is. All the treasures of wisdom and understanding are hid in him: Col. 2.3. Would you have Righteousness? 
Righteousness,  He is essentially righteous, as God; in our nature habitually and actually righteous: He is jehovah our righteousness, the Sun of righteousness, that person which hath brought with him everlasting righteousness. Would you have Redemption? 
Redemption,  With him is great redemption. Psal. 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. Ephes. 1.14. Would you have Sanctification? 
Sanctification,  He is our sanctifier. 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 dwelleth personally in him, that in him we might be complete. Colos. 1.9, 10. Which place speaketh not so fitly of any thing imputed to us, as of those graces which from him are infused. Would you have life? 
Life,  He is the resurrection and the life: john 11.25. Both the first and second resurrection come from him: And we do not now live, but it is Christ who liveth in us; Galat. 2.20. Yea, every parcel of that glorious life we lead in the heavens must come from him. For this life is hid with Christ. Col. 3.3. Would you have any thing? Why this only begotten is heir of all things; 
and plenty of all things for salvation.  those that believe on him, are coheirs with him, and have interest to that new heaven, and new earth which shall stand before the Lord for ever. Hence it is that the Church seeketh out the comeliest, the sweetest, and the richest things to resemble him. This should excite us, who seek 
Whom wanting, seek we to enjoy him.  things transitory and vanishing, with great care, to give our temples no rest, nor our eyelids no leave to slumber, until we have interessed ourselves in this only begotten, in whom as a common treasury and conceptacle all blessings spiritual, from all eternity purposed, and in time given us, are reposed. 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; 
And having him to rejoice in him.  in poverty making others rich; and when they have nothing, be as those which possess all things.  
The fourth 
4. In the manner of giving him.  and last thing is the manner of giving. This that we may more fully conceive, may fitly be considered in three degrees. 
That was three ways.  First, Christ was given in the moment of incarnation: Secondly, in the whole course of his life, to fulfil obedience on our behalf: Thirdly, he was given to suffer death, the accursed death of the Cross, that we might be delivered. The first of these is clear many ways; 1. 
First, in his very birth.  by scripture, 2. by the confessions of the ancient Churches, 3. by reason: and in the fourth place, the contrary hath been condemned of heresy. We must not conceive Christ to come into the world as for himself and his own business, 
Our salvation being his only errand, and not his own advancement.  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 us by God the Father: as is plainly affirmed, Esay 9.6. Luke 2.11. Rom. 8.3. Heb. 2.14. And in this last alleged scripture the Author plainly showeth, as the incarnation of jesus Christ, 
And he being incarnate.  so the cause and end for which Christ took flesh. Because (saith 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. In which place two things are very observable; 1. 
1. That he might die for us.  that Christ took flesh, that in this nature which was capable of suffering, through death he might obtain victory. 2. 
Be like to us.  Mark, that the flesh of Christ is made respective to a former type, to wit; the nature of the children, the work of whose redemption was commended to him. And this point is to be laid up 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 Christ's flesh and blood had been first intended, than the children should have reference to him as the first sampler; who are now made the pattern of his human nature, as for whom it was only undertaken. 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 us and our salvation, for us men, & to fulfil the Scriptures, he came down from the Father, was borne of the virgin, and made man: And none consider Christ as coming for himself, but as given to us in his first entrance. And in the hymn of Saint Ambrose, Te Deum, thus much we still confess, when we say, that Christ taking on him the redemption of mankind, did not abhor the virgin's womb: namely, that his conception & birth was for our avail. Lastly, antiquity did oppose no other thing to Martion and the Manichees, than this defence. For when they objected, that it beseemed not the supper 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: and when again they replied, that seeing the Angels appearing did not use in their ministery true but imaginary bodies; and if true, yet they never took them into unity of their person; it was unlikely that the Son of God would ever personally unite our nature unto him: To these I say, and such like human conceits, the ancients opposed this simple confession, that though Christ for himself need not, yet for our sakes he did not eschew the womb of the virgin. Thirdly, in reason this is convinced as a truth. 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, and become of no reputation? And therefore the Author to the Hebrews putteth all the decency of Christ's afflictions and abjection in this, because many by him were to be advanced. 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 us, nor no need our before the fall.  It is said that else he could not be a fit head. I answer; How was he a head to all the Angels before their fall, and is still to those elect ones that have 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 ut ipse exaltaretur, nomenque maximum consequeretur, quam pre nostra salute, homo factus esset: that is, was made man rather that he might be exalted, and obtain a great name, then for our salvation. And afterward asketh why he should be called our Saviour, if he did more for himself then for us. There is somewhat, Phil. 2.9. that seemeth to make for this, that the end of Christ's humiliation was that he might be exalted. But the illative particle, wherefore, there notes not the end nor any cause, but the event and consequent of his humiliation; 'tis taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consecutively, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causally. It is true indeed, that Christ could not recover glory to us, but that it must be first received in him, as who is the head and common conceptacle of all his members: 
Christ's coming for himself obscureth god's grace.  but to hold Christ in his coming and humiliation, seeking himself, may well be reputed erroneous. For it obscureth that grace which the Apostle extolleth, 2 Cor. 8.9. You know the grace of our Lord jesus Christ, how that he being rich, for your sakes became poor, that ye through his poverty might be made rich. What words can more plainly show that Christ of himself needed nothing; but that it was only to supply our need, that he did humble and abase himself?  

2. In his life to obey the law for us.  Secondly, He was given in the whole course of his life, to fulfil the law in our behalf. Of this is spoken, Gal. 4.4. When the fullness of time came, God sent his Son made of a woman, and made under the law. Where though his subjection unto the penalty of the law be most fitly understood, yet his other obedience must not be excluded. For Christ even in his circumcision testified, that he was subject to the whole obedience of the law, aswell active as passive; as which did not only declare him to be a true man, 
To which ●e be●●●●e ful●●  fit for the ministry; but made him also for our sakes debtor to the whole law (as Paul teacheth, Gal. 5.3. that the circumcised person was bound to keep the whole law) for our sakes I say, not his own. 
Not of 〈◊〉.  For Christ by nature was a son over his Father's house, and not tied to the self same tenor of obedience, whereunto we are obliged. If it be objected, that as he was the son, so he was a creature also, and therefore subject to the law: the answer is ready; 
Though he w●●● m●●.  that a reasonable creature must be conformable to the righteousness of the law, but not subject to this or that obedience; because that such subjection dependeth not on creation, but on the will of the Creator. Adam was not subject to that prohibition concerning the eating of the fruit, until it pleased the lawgiver to impose it on him. Ob. But Christ was in Adam's loins, with whom the covenant of works was stricken; and therefore he must fulfil the law for himself. Whereto I say; 1. That the covenant was stricken with those who were not only in Adam, but were by him also: but our Saviour came not by him through carnal propagation, as do other men, howsoever he were in him taking his flesh of the virgin. 2. The hypostatical union, whereby his human nature did grow into one person with the Son of God, did exempt him from this subjection: but that it pleased him for our sakes to submit himself thereunto; 
B●t by his own will for us.  whose cause as he had undertaken, so was he to perform our obedience: 
He becoming our surety.  which this one reason may further show and confirm. What we stand charged with, Christ was bound to discharge: For he became our surety, whose office is to pay all the bonds of the poor debtor for whom he doth undertake. But we are charged, 
Who are bound to keep the law.  not only breaking the law, to undergo the curse; but to do it also unto life. For thus Moses describeth the righteousness of the law; He that doth these things shall live in them. Do this, and live. It is excepted; This stands in force only while the covenant 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 righteousness: and this order, that the righteousness of the law must be fulfilled, ere life be obtained, in itself is not altered. 
And this order being immutable, that righteousness must be fulfilled, ere life be obtained.  Heaven and earth shall pass away, but one jot or tittle of the law shall not pass unaccomplished. 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 law is dead or abolished: teaching hereby, that the alteration is in us who are variable, not in the Lord's order which is immutable. Wherefore, Do this, and live, must be fulfilled, and so it is. 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. 
In the law by our selu●●, in the gospel by our Mediator  I come (saith our Saviour, Mat. 5.17.) not to abolish, but to fulfil the law and the Prophets. And therefore Paul doubteth not to say, that the righteousness of the Law is still fulfilled in us. Rom. 8.4. Namely Euangelicè and applicatiuè, according to the tenor of the Gospel, & by application; but in Christ, legaliter and inhaesiuè, according to the Law inhaesively in himself. 
3 Cause● w●y in Scrip●●r●●● so small mention of C●●●st● act●ue obedience.  Why then (will some say) doth the Scripture speak so little of this kind 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 Ceremonial types had in that, their accomplishment. Thirdly, because his Passion hath in it the chief actual obedience. See Chrysostom in the second homily on the Acts.  
The third degree of the giving of Christ, 
3. In his death to suffer for 〈◊〉.  which standeth 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 up (which phrase noteth the manner of his death) he answereth to the type of the brazen Serpent; john 3.14. Which as whoso looked on had cure for the stings of the fiery serpents; so we looking on Christ by faith, are cured of the sting of that old serpent, sin and death. Of this giving, Paul speaketh, Rom. 8.32. He hath given his own Son for us all. 
Which i● the height ●f God● lou●.  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 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, 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 four uses.  

Uses. 1. To make us mourn for our ●●nnes,  First, it serveth to show us how horrible sin is, to engender in us godly grief, and to make us studiously avoid it. Such Epicurism is in us, that we count sin a light hurt, which any thing will salve. 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; this will make his heart to melt & bleed within him for his sins, and to water his cheeks with tears, no less abundantly, than he hath before laughed merrily and blithely. I will pour (saith the Lord, Zachary 12.10.) upon the house David, and upon the inhabitants of jerusalem the spirit of grace and compassion, and they shall look upon me whom they have pierced, and they shall lament for him as one mourneth for his only son, and be sorry for him, as one is sorry for his first borne, etc. If once the Lord make us turn our eyes to Christ, and to regard what he hath suffered for our sins, nothing will more than that humble us with godly sorrow, and bruise our hearts for them. For what sorrow can we think deep enough, what tears sufficient, for our sins which have pierced the Son of God with extreme sorrows, and put him to most base, vile and painful sufferings! And this grace also will curb a man most effectually from breaking forth into evil. 
and ●o curb us from sin.  As Tit. 2.11, 12. The grace of God which bringeth salvation unto all men hath appeared, and teacheth us that we should deny ungodliness and worldly lusts. What is this grace of God? but that favour and love which God hath showed us in the sufferings of Christ; then the which there is no better master to teach us, and to press upon us this lesson of using all endeavour to shun sin. For therein as in a clear glass may we contemplate and behold what Christ hath endured to free us from it: what fearful torments it deserveth: how odious and hateful it is to God, which he would so severely punish in his own Son: And lastly, into what horrible misery, it will eternally plunge us, if we do not shake it off, and abstain therefrom.  

2. To comfort in temptation.  Secondly, it is comfortable in temptation. For when Satan 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 stop his mouth but this, that Christ's righteousness and satisfaction is ours; 
Showing Christ to be ours.  and that by his death we are acquitted from our sins, and by his righteousness made righteous before God. But how is Christ's righteousness and satisfaction made ours? Even by the gift and donation of God. For, as we have heard, 
By God's gift.  God hath given us his Son: and if Christ himself be given us, doubtless with Christ we have all the merits of his obedience conferred on us by the same gift. 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?  

3. To make 〈◊〉 trust to God ●or all other good things Rom. 8 3●.  Thirdly, it is a ground of hope in all our wants, that God will supply unto us all things good and needful. 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 behoveful to us, or see us in distress for want of smaller matters. Lo: God hath given us his Son, the most excellent, dear and precious thing he had. And can we think that his love is so cold, as that he will stick to bestow upon us earthly things, that are toys and trifles to this great gift, if he see them fit for us? or that he will not give us faith and other graces, whereby this gift should be made certain, and of use unto us?  

4. To ●ssu●e us of the continuance of ●o●s love her●a ●er.  Fourthly, it doth assure us of God's love for the time to come. 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 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, and take all ways to maintain it unto the end? But howsoever it fall out with man who is variable; most sure it is, that GOD since his love was so wonderful toward 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 toward us, and firmly abide in his good will unto us, that enmity being undone and dissolved.  
Now the end followeth in these three things. 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. In the first, viz. the means, I consider these three things. First, that the believer hath a benefit above others. Secondly, the universality of this benefit, whosoever believeth. Thirdly, the object which our faith must rest upon; believe on him. These remain to be handled, and then we will proceed to the state from whence we are delivered, and condition whereto we are reserved. First, than Christ maketh this the end of Gods giving him, that every one believing should not perish, etc.  

Doct. 5. All of wha● sort soever, believing are saved.  The point which we are here to observe, is, that without regard of any outward circumstance, as well one as other, is by faith justified, and shall be saved: All sorts of people that believe, are made thereby heirs of Salvation. Which is plain by testimony of the Scripture, and evident by reason: The grace of God hath appeared, and doth bring salvation unto all mon. Tit. 2.11. So Rom. 3.22, 23. The righteousness of God is now made manifest by the faith of jesus Christ, unto all, and upon all that believe. For there is no difference: There is in this case, no Nation before Nation; no pre-eminence of any sex, sort, kind or degree above other: but as well the Gentile, as the jew; the poor, as the rich; unlearned, as learned, every one that believeth is an heir of life, and child of God. For thus is it expounded, Rom. 1.16. The Gospel is the power of God unto salvation to every one that believeth; to the jew first, and also to the Grecian.  

Reasons. Reason 1.  Now the first reason of this universality in the subject of salvation, Paul doth set down, Rom. 3.29. For having laid down this general proposition, that a man, even every one is justified by faith; lest the jew (as he was apt to do) should stomach and disdain this equality and fellowship of the Gentile in the matter of salvation, doth add a reason for it. What (saith he) is God the God of the jew only, and not of the Gentiles also? Yea, of the Gentiles also. If then you ask why the world believing doth inherit the blessing: we answer, even because God hath pleased to be the God of all without difference; of Gentile as well as jew, of one as well as other. So again, Rom. 10.11, 12. Whosoever believeth on him shall not be ashamed. What? Gentile as well as jew? Yea surely. For there is no difference between them: and he that is Lord over all, is rich unto all that call on him.  

Reason 2.  A second reason is opened, Rom. 11.32. from the purpose of God in shutting the Gentiles up in unbelief. And what was that? Not that they should be utterly & finally rejected, but that he might at length show mercy on them; his justice ministering and making way unto his mercy: even as now he dealeth with the jews whom he hath cast off for a season, to receive them again with the greater mercy.  

Reason 3.  Thirdly, it is necessary that it should be so, that the Lord might clear and manifest his equity, as most free from acceptation of persons; that it might be seen that neither jew found acceptance with him as a jew; nor the Gentile was the less accepted with 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 truth I perceive that God is no accepter of persons: But in every Nation he that feareth him and worketh righteousness is accepted with him.  

Reason 4.  Fourthly, this was prefigured in Abraham; Rom. 4.10, 11. who by faith obtained the account of righteousness, even when he was uncircumcised, 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, have the blessing of righteousness, and life through faith.  
But now when was this specially accomplished, 
Salvation was impa●te● to ●ll sorts of people most plentiful y under the Gospel's.  that the world through faith did receive righteousness? even in the day of salvation, in the acceptable year which was foreprophesied of, and which the Apostle applieth to the times of the Gospel: 2. Cor. 6.2. and began from the Ascension of Christ to receive general execution. Act 13.46, 47. Wherefore this universality of believers is here made to follow the lifting up, and giving of Christ, as procured thereby: as also he speaketh elsewhere. john 12.32. when I am lifted up, I will draw all men unto me. In Christ then is the world reconciled; in his death the wall of partition broken down, and both jew and Gentile created into one new man. The jews only were, before, the people of God. And no wonder is it that saving knowledge was so straightly confined: For they had Christ but in the shadow only; and the light which did shine to them was as the light of a Candle, and might easily be bounded in little compass: but when the Sun of righteousness appeared, it was impossible but that the beams of it should be spread through the face of the earth.  

Uses. 1. An help to explicate some Scriptures speaking of the salvation of all.  First, this helpeth for the understanding of many Scriptures: as of that 1. joh. 2.2. that Christ is a reconciliation for the sins of the whole world; and Heb. 2.9. that he 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 we understand thereby, as some would have it, the whole body of mankind, and every particular person in the world? There is no such thing. But these universals must be understood, as in this place, All that believe. So there is a threefold universality: 
A threefold vniue●silitie.  first of all in general, both good and evil, we must all appear before the judgement seat of Christ, etc. 2. Cor. 5.10. Secondly, of all evil and unbelieving persons, expressed by the world, john 17.9. Thirdly, of all believing ones, as in the former Scriptures; a special universality, as Ambrose doth call it.  

2. A light to show us our happiness above the Gentiles before Ch●ist.  Secondly, this teacheth us our happiness above the Gentiles of former times, who four thousand years almost were no people, without God, and estranged from the life of God: but we now believing are become confederates with God. We see his salvation; as they who live in the acceptable time which he ordained. 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. And if the contemplation of it before hand made them to rejoice; How much more should we rejoice in this grace of God, and in this day of salvation, unto whom it is risen, and who enjoy the comfortable and blessed presence of it?  

3. An exhortation to embrace the present grace offered us.  Thirdly, it is a ground of exhortation to us, that we put not the grace of God from us. Every one that believeth shall be saved. That is, no condition, no not of the greatest excepted, of whom this is not required, To believe. Look to me all ●ee Nations of the earth, and be you saved.  
Be men what they will be, never so rich, noble and great, they must look and go to Christ if they will have salvation. What happiness is this then, that ●hrist is come unto us, and this grace is offered us? It is just with God that we perish, 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.  

Doct. 6. The only object of our faith as it justifies us, is Christ.  Now it followeth, every one believing on him.  
This doth teach what is the object of our faith: that is jesus Christ, whom only faith doth look unto and respect, as it doth make us righteous in the sight of God: which other Scriptures plentifully confirm. To as many as received him he gave this privilege, to be the sons of God, even to them that believe in his name. john 1.12. A worthy honour to be made the Son of God, which faith only can advance us to; and that only as it doth believe in Christ, and receive him. And so Acts 16.30, 31. What saith the jailer must I do to be saved? Believe, doth Paul and Silas answer him. But on whom? on the Lord jesus: And Acts 26.18. that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith in me. It is therefore called the faith of Christ, because Christ is he whom faith doth apprehend to righteousness and life; according to that in the twenty sixth Verse of this Chapter; He that believeth on the Son of God hath life. And righteousness is every where tied unto faith, even to faith in Christ, whom only it doth and can look unto as it justifieth us. It is true, that a justifying faith may work a miracle, may believe an history: but it doth not justify us, as it is occupied this way; neither in these things doth it only eye jesus Christ. For there are those who may believe the history of the gospel, yea, and work miracles also, who were never justified: as we may read, Mat. 7.22.23. But this matter will be better cleared, if we consider what it is to believe on Christ. The papists say, it is to give 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 sin, and life. In handling of this point I will first clear the truth, then answer what may be objected against it. This then, that faith is an affiance of mercy, is proved by the nature of the phrase; secondly, by the interpretation of scripture; thirdly, by reasons.  

As is manifest by the phrase.  The phrase, to believe on Christ, notes confidence & assurance: as may easily be convinced. For so these three phrases, Credere de Christo, credere Christo, et credere in Christum (To believe concerning Christ, to believe Christ, and to believe on Christ) must be distinguished, that the former two include a bare knowledge and assent, and may be where there is no justification; but the last containeth confidence in it, and ever doth justify. 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.  used sometime in way of exegesis and exposition the one to the other. That these answer to this greek phrase, is apparent both by comparing the Syriac, 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. Look now how the Scripure expoundeth these phrases. 
2. By the Scriptures exposition.  In the 50. of Esay 10. you have one expounded. Trust in the Lord, the meaning whereof is given us in the next words, and rest upon him. So Esay 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 jer. 17.5. To trust in man, is to make man his arm, letting the heart 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 roll himself and his actions on him. If to believe on God, were to hold dogmatically this or that revealed of him, than this belief were common to other things with him, and we might as well believe in creatures as in God. For what doth let, but that we may without sin hold and assent to those dogmatical truths, which are taught concerning them. Add to these things the judgement 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 believe in God; By believing to cleave unto him. And more largely on joh. 7. tract. 29. 
b Si creditis in eum creditis ei non autem continu● qui credit ei, credit in eum, etc. De Apostolis possumus dicere, credimus Paulo, sed non credimus in Paulum; credimus Petro, sed non credimus in Petrum, etc. Quid est ergo credere in eum? credendo amare credendo diligere, credendo in eum ire, & eius membris incorporari. Augustine in johannem: cap. 7. tract 29.  If ye believe in God, ye also believe God; but not forthwith doth he believe in God, who believeth God. Again we may say, we believe Paul and Peter, but not we believe in Paul and Peter. What is therefore to believe in him? it is by believing to affect him, by believing to love him, by believing to go into him, and to be incorporated into his members. In which sense & words also Lombard: 
* 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 john 1.12. that believing on Christ is the receiving of him. And what is this receiving? Not only a comprehension of the understanding, but an embracing of the heart and affections; 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: which going no doubt is rather a spiritual motion of the heart and affections toward Christ, to enjoy him and cleave unto him, than a contemplation of the mind contented to see & behold him.  

3. By reasons.  In the third place we must clear this matter by reason, that to believe on Christ is to trust upon him, and that for the grace of remission of sins, and life everlasting. 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. Wherefore to show it, let this be the first reason; So faith doth receive and rest on Christ, as Christ is set forth to the believer. 
Reason 1.  But Christ is set forth unto us as our redeemer from sin and death; ergo faith stayeth on Christ as our redeemer from sin and death. For, this we are always to have in mind, that Christ is the object of our faith, 
Not a naked Christ is the object of our faith, but Christ clothed with his benefits.  not abstractly and nakedly considered, but Christ with his benefits, Christ lifted up as the brazen serpent, Christ set forth as a sacrifice propitiatory for our sins. And thus to receive Christ and believe on him, is to believe & receive in him ransom from sin and death.  

Reason 2.  Secondly, I prove this from the disposition of every believer. That which pricketh and spurreth the soul to Christ; that the soul first of all reaches at, and receiveth in Christ. But sin and death maketh the soul go forth to Christ; 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.  

Reason 3.  Thirdly, it may be proved by the order of justification, that a justifying faith is to stay on Christ for the pardon of sin, or to believe in him forgiveness of sin.  
The believer that hath got his sins covered, he hath believed the pardon of them. But every believer whom God justifieth, hath first got his sins covered; Ergo, he hath before justification, believed their pardon. It may seem strange, that I say, that the sins of the believer are covered before his justification: but in nature thus it must be considered. For the Lord cannot pronounce us as just, till some way he see us innocent. To absolve the guilty is abomination with him. The order that is observed in our justification 
The order of our justification.  will clear the matter. First, there is a sight of our misery; to which we are brought by the Law: Secondly, there is by the Gospel an holding forth of Christ, as our Redemption from sin and death: Thirdly, there is a working of faith in the heart to rest on Christ, as the ransom from sin, and death. Now when a man is come hither, he is truly and really just. For he hath hold of the ransom from all his sin. Then in the fourth place followeth the Lord's voice, justifying this party, thus in Christ made righteous.  

Reason 4.  Fourthly, it may be proved by the effects of faith: For that faith which justifieth before God, which sanctifieth, which bringeth Christ to dwell in our hearts, which breedeth peace, yea giveth entrance unto God with confidence, and boldness; that standeth in the trust of mercy, and in knowledge only. But all these are made effects of believing on Christ. The first part of the reason is evident: For if faith be only the crediting of things to be believed, than these effects belong not unto faith. For wicked men in their kind, and the Devils in their kind, may have such a persuasion.  
Thus having proved sufficiently, that to believe on Christ, is to have confidence of mercy, touching remission of sin; I will now show what may be objected.  

Objections answered. Scriptures that seem to affirm faith to be only a right persuasion of Christ's person and offices.  The arguments are either drawn from Scripture or Reason. The first rank proveth that it is true faith to think aright of Christ's person & office. The Scriptures may be recalled to these three heads: Mat. 16.16. Thou art the Christ, the Son of the living God. john 1.49. Rabbi, saith Nathanael, thou art the Son of God, thou art the King of Israel. john 11.26, 27. He that believeth in me (saith our Saviour unto Martha) shall not die. Believest thou this? Yea Lord (saith 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 jesus 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.  
Ob. To be persuaded aright touching Christ's person and office, is no particular assurance of mercy: But rightly to hold this, is justifying faith: Ergo, justifying faith is no particular affiance, but only to hold truly 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 proved. First, it is a general rule, that words of knowledge include in the party the affections also: much more, words of belief. Secondly, to see the clear truth of all these examples, we must consider the disposition of God's people touching the Messiah. As therefore they looked for the Messiah, so according to the prophecies they promised to themselves in and by the Messiah all good. The woman of Samaria, john 4. could say, when the Messiah cometh, 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. Where we may see, that there was not a knowledge only of Christ to come, but an expectation and an hope placed in him, as in whom all good promises should be accomplished unto them. So that if we consider the disposition of this people, whose hopes did hang on the Messiah, we may plainly understand how that to believe the Messiah, is not only to know and give credence; 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. Fourthly, this may be gathered by Martha's words: john 11.26, 27. For when Christ asked her, Dost thou believe this, that whoso believeth on me shall not die everlastingly; She doth answer, Yea Lord: I believe that thou art the Christ: that is, Since I believe this that thou art the Messiah, I cannot doubt but that those that cleave to thee shall have everlasting life; teaching that these confessions imply an affiance and trust of all good through him.  
The second rank of places prove, that to believe the power of God is justifying faith. 
Scriptures affirming faith to be a belief of God's power.  Mat. 9.28. etc. Christ required no more of the blind man, then to believe that he was able to heal him. And Luke the seventh, that faith of the Centurion which Christ commended to be greater than he had found any in Israel, seemeth to be no more than a persuasion of Christ's power to restore his sick servant: Say the word and my servant shall be whole. verse 7. So Mark 1.4. The Leper seemeth to doubt of Christ's will, but was well persuaded of his power. If thou wilt thou canst make me clean. And how is Abraham's 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. That faith which Christ requireth, and confirmeth by miracle, that is a justifying faith. But to be persuaded touching the power of God, is that faith which he requireth, and hath so confirmed, Ergo etc.  
I answer to the first part of this reason; that it is false. For the faith which Christ requireth to justification, is such a faith as doth acquit us from our sins, and procure us righteousness: but such a faith is not here required, but only a faith serving to receive a temporal blessing: 
Which speak not of justifying faith, but of a faith availing to temporal blessing.  to which faith it suffices to be persuaded of God's general goodness and power, as he is a Creator. The which faith since it doth give, unto God, the glory of power above all his creatures, it pleaseth him to reward with temporal benefits, as a thing good in itself, though it do not justify us in his sight.  
But Abraham's example must be further examined and explained, from the which they go about to conclude the same thus. Abraham's faith 
Abraham's faith,  was a justifying faith. But his faith was not a persuasion of mercy.  
To confirm which, they make two main exceptions at this example. First, that it was of a temporal promise; and ergo, the object of it was not forgiveness of sins in Christ. Secondly, that it was of God's power, Rom. 4.21. and not of any special grace and favour.  
For the first, this promise was as well spiritual, 
was of a spiritual blessing.  as temporal. It was as you may see, Gen. 15.5.18. & 17.5, 6, 7, 8. etc. of a seed which God would raise up out of him, and of Canaan which should be given to his seed; and in that seed, the blessed seed jesus Christ: 
In jesus Christ  and under Canaan as a type, heaven was figured and promised. Now the object of Abraham's faith, so far as it did justify him, was that blessed seed which is Christ, Gal. 4 16. For it was rather the sight of Christ which he had by faith, than the persuasion of a son to be borne 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. For the second, when they say it was a persuasion of the power of God, and not of his favour, they are mightily overshot. For the text saith first, verse 20. that he did not doubt of the promise of God. Now the promise always implieth God's good will, 
Looked first to God's good will in the promise.  and grace. The promise runs not, I can give thee a seed, Abraham, and this Canaan to be possessed by thy seed; but, I will do thus and thus. How then doth the Apostle set out Abraham's full belief in this, that he was assured that he who had promised was able also to do it? I answer: Not because abraham's saith did justify him, as it did believe the power of God; but because his justifying faith which was fixed on the promise, did sustain itself 
Next, to God's power, to sustain himself in temptation.  by this consideration of God's power, in the time of trial between the promise and execution. 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. Hereupon his faith is assailed thus. Thy body is dead Abraham, thy wife hopeless that way. These things foiled Sarah. Now, when Abraham's faith on the promise is likewise set upon, he holds fast the promise, and against these arguments of unbelief, faith opposeth the all-sufficient power of God, and sustaineth itself with this consideration; God is able.  
A third rank of places tendeth to show, that to believe Christ dead and risen 
Scriptures putting faith in a belief of Christ's death & resurrection.  is true faith: As Rom. 10.9. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. And 1. Cor. 15.3, 4. etc. it is made the sum of the Gospel, To believe the death and resurrection of Christ.  
Hence thus they reason; To give credit that Christ is dead and risen, is a justifying faith: but this is no persuasion of mercy. Ergo. I answer; The Apostles must interpret and construe themselves. To believe Christ dead and risen, as they taught him, is true belief, but they teach these things still with application; 
But these are to be understood 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: for that is to be understood in every member of this sentence, which is added only in the last, that he maketh request for us. So also say the Apostles, Acts 5.31. that God had raised up Christ to be a Prince and Saviour, to give repentance to Israel, & forgiveness of sins. Now thus to believe the death & resurrection of Christ, as thereby to look for forgiveness of sins, is not bare knowledge, but true affiance and assurance.  
And these are the scriptures from the which they would prove this general faith to be true faith. Now follow the reasons 
Adverse reasons answered.  by which they go about to show, that there is not any particular assurance of mercy in faith. First then, thus they dispute; There is no faith where there is no word: but there is no word that saith to any of us, Thy sins are forgiven thee. Ans. We have a particular word enfolded and wrapped up in the general promise, 
How we have a particular word for the pardon of our sins in particularly  as it hath a commandment annexed thereto, for every one to apply it to himself. If a King shall by proclamation exhort his subjects, that are risen in arms against him, to lay down their arms, and submit themselves unto him, and withal promise that whosoever shall so do, shall have his pardon: is it not as good and firm to every one that cometh in accordingly, as if the King had by name said to him; Thou and thou shalt have thy pardon? Now doth not God promise pardon & mercy to every one that believeth in the name of Christ? and doth he not command every one to believe in Christ, and to take this promise as made to him in particular? What then is this? but even as much, as if he did say to every believer by name; Thy sins are forgiven thee. Secondly, they object, justifying faith goeth before justification, but the belief, that our sins are pardoned, must follow the pardon of them: which they thus prove; The belief of the pardon of our sins doth follow our justification, or else we believe our sins pardoned when they are not; 
Faith and pardon of sin go together.  but this were a false and foolish faith: Ergo, etc. Ans. Neither of these is true; For neither doth the belief of the pardon of our sins follow our justification, nor yet do we believe our sins forgiven before they be forgiven. For God hath thus appointed, that whensoever a sinner believeth and repenteth, his iniquity shall then be done away. They go together. But it will be asked, How faith can believe the pardon of sin before the pardon is really made? we cannot see a thing before it be, and something is presented to us that is visible. Ans. Faith requireth one kind of object, sense another: the object of sense must be actually existing in the nature of things: but it sufficeth, that the object of faith be in the word of promise. Now the pardon of sin 
Pardon of sin hath its being in the word of promise before we enjoy it.  hath its being even before it be believed; in regard of God's decree, than also of Christ's merit and purchase, and lastly, in the word of promise, which doth assure thee, that upon thy believing, thy sins are pardoned. Now, faith taketh this pardon presented to it in the word of promise, and travailing with it bringeth forth the actual remission of our sin, which upon our faith we receive from God. Again they say, if this be justifying faith, to have trust and assurance that our sins are pardoned, than we cannot say as we are taught to pray; Forgive us our sins. Ans. That doth not follow: 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, 
How we do pray for the daily pardon of our sins.  which already in part we believe: this is it then which we crave in that petition, (which we may well do, yea, & aught to do) that for our daily trespasses which we fall unto, we may by faith apprehend and obtain the pardon of them; and for our former trespasses, that the pardon of them may be made good to us, and by a greater measure of faith more firmly apprehended and confirmed to our souls. Lastly, they object; Faith is the cause of confidence, ergo not confidence itself. Ans. It doth not follow; but rather the contrary: it breedeth confidence, ergo it hath it: for nothing can make another thing hot which hath not heat in itself: nor could faith engender confidence in the believer, if in its own nature it did not contain the same.  

Doct. 7. Faith doth justify us not of itself, but for Christ whom it apprehendeth.  That we believing on him) Before we come to the uses of this point, we may here fitly observe another point that hath much affinity with the former: that is, Whence it is, that faith saveth and justifieth us: it is not for its own worth, but for Christ on whom it resteth. GOD gave his only begotten Son (saith Christ) that we believing on him might have life, teaching us, that for this object (that is, jesus Christ the only begotten of God) to whom it is referred, whom it apprehendeth, we are justified and saved. We are to know then, that when we say we are justified by faith, it is all one with this, that we are justified through Christ apprehended by faith. The Papists say indeed, that this is a gloss of our own making. Wherefore we will a little further clear and confirm the point. First then, the phrase of Scripture (if we well mark it) will teach us thus much; 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. But not to stand on this, the equivalence of the former phrases is the express word of the Scripture. 
To be justified 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, We are justified by faith: now in the fift chapter of the said Epistle it is said, verse the 17. that we shall reign in life through jesus Christ; and verse 19 that by his obedience we shall be made righteous. What in the first place is called justification and salvation by faith, that in the other is called making righteous, and reigning in life through Christ and him believed 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 given to him this disposition of his body. Is it not plain here, that faith hath healed him, is as much as his name, or Christ believed 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, than Faith doth only so justify us, as it apprehends the righteousness of God. 
Reason 1.  But Christ only is the righteousness of God. 
Christ is God's righteousne●●e  He is jehova our righteousness, jer. 33.16. the Sun of righteousness Malipiero 4.2. No righteousness can suffice to our justification, but such as one as God doth ordain and allow; nay, such a righteousness as is of and in him, who is not only man, but God also; for it must countervail infinite sins, and suffice for many thousands that are to be saved. Nor can such a righteousness do us any good, unless as it is most sufficient in itself, so it be made ours? 
Whom faith only doth make ours.  And where is such a righteousness to be found, but in Christ? And how can any conceive it otherwise to be made ours, but as by faith it is apprehended of us? here the Papists say that Christ is our righteousness 

How Christ is our righteousness.  
Not by sanctification;   two ways. First, because he meriteth the pardon of sin, which is reckoned ours. Secondly, because he worketh righteousness in us. Answ. It is very true, that Christ doth sanctify us: notwithstanding he doth not make us righteous before God, by this inherent righteousness. For, we are the righteousness of God, not in ourselves (as we should be, if this infused righteousness were the matter of our justification) but in him. 2. Cor. 5.21. And Phil. 3.9. 
But by imputation.  when Paul doth oppose the righteousness which is of Christ and of God, to that of the Law, which also he doth call his own, as being inherent in him, he doth clearly show that Christ is not our righteousness by that righteousness which the spirit doth beget in us (for that is legal) but by another righteousness resting in his own person, and not transfused, but imputed to us.  

Reason 2.  Secondly, Faith and works in this matter of justification are always opposed. Ephes. 2.8, 9 Rom. 2.27. But now if faith justify us as a work, they are not then opposite, but may well stand together.  

Reason 3.  Thirdly, when we say that faith doth save, justify and purify us, if we understand this of the inward act of believing, we are made our own saviours and sanctifyers'. For it is clear, that we save ourselves, when from ourselves doth proceed that act, by and for which we are saved.  

Reason 4.  Further, the least true faith, though it be unperfect doth justify. It cannot then be, that it doth this by its own value. For how should a weak and small faith, that is as a grain of mustard seed, be of equal value to a greater measure of the same? when things of the same kind differ in value according to their quantity: as there is much odds in worth between a mite, and a massy wedge, though both be of the purest gold. Wherefore this excellent work of justification, must be ascribed unto the thing believed on, that is, jesus Christ: which a small and weak faith doth as truly apprehend and possess us of as a stronger.  

Reason 5.  Lastly, it was an error which the Gnostics held, that their faith did justify for the excellency of it.  

Uses. 1. It cleareth objections about this doctrine.  First, this doth serve to clear some objections about this doctrine. For, to some we seem not well advised, to exclude works from justification, when faith is an habit and work of the soul, as is love, and other graces of the spirit; and others may think that we prise faith at too high a rate, to make it that which doth give us righteousness, and procure us title to that supper excellent weight of glory. It were somewhat, that these say, if we did reach that faith did justify as a work, or should make faith itself our righteousness, which formally doth so present us to God. But that is far from our mind. It is jesus Christ only that is our righteousness: it is only his obedience, by and for which we are righteous before the Lord. Faith hath no further hand and stroke in this weighty work then as it doth 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.  

2. It comforteth the weak in faith.  Secondly, this doctrine doth 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; and for which they do well-nigh despair of themselves. And it is a worthy grace, to be strong in faith, as was Abraham. For by it the heart is established against all assaults, and is filled with peace and joy in all estates: and the more our faith is, the more do we abound in the assurance of our justification, and the pardon of our sins. Notwithstanding, let not any be out of heart, for the small and scanty measure of his faith, if he have true faith: It is not the excellency and great measure of his faith that doth make him righteous before God; 
Since faith is not our righteousness; But Christ.  but ●hrist whom faith doth receive and apprehend, which a weak faith can do as well as the strongest. Say not then my faith is weak and feeble: Is it a true and sincere faith, which renouncing all other matter of righteousness, doth depend and cast itself on Christ for pardon of sin and salvation? 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 righteousness, and perfect righteousness, to every one that doth believe: even as well to him that believeth with a feeble faith, if a true one, as to him that believeth with a strong faith.  

Who is apprehended by a weak faith as well as a strong, Even to salvation.  Look not then on thy faith; but consider him, that is jesus Christ, on whom thy faith doth look and repose itself, and know that he is righteousness all-sufficient to thee. They that did look on the Brazen Serpent but with one eye, yea, but with half an eye, were as well and fully cured of the deadly stings of the fiery serpents, as those which beheld it with both. If the Prince be disposed to bestow on sundry male factors their Pardon, or some precious jewels upon Beggars; they are as fully acquitted from their sins, and made as rich by the possession of that jewel, which accept of these, albeit with shaking and trembling, as they that receive them with lusty and strong hands. Even so is the case here. Hast thou but a dimmish faith, yet such a one as doth look up to Christ, 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, and the pardon of thy sins offered in him, and dost clasp it about him with all thy feeble strength? Make no doubt, but that thou art justified in the sight of God, dost stand clearly acquitted from all thy sins, and shalt be healed of all their deadly stings. It is the possession of the jewel, not their strong holding of it that doth make those beggars rich; and the Kings Pardon that doth discharge Malefactors from the danger of the Law, so they be willing to accept and plead the same. And so it is not our strong 
Since the true possession of him saveth us, not our strong hold of him,  or weak faith that is our righteousness, and discharge before God; but jesus Christ, and his obedience. This only is required on our part, that we accept him offered us in the Gospel, and rely on him for full righteousness, and redemption; which a weak and feeble faith doth as truly and entirely (if not more) as the strongest. Nay, let me say more, for the comfort of such as are weak in faith: If they have but a true desire to believe, 
He is enjoyed even by a desire to believe.  and cannot yet in an express and explicit manner believe on Christ, they have Christ, and enjoy him unto righteousness, and the pardon of their sins.  
If a man should want hands to receive his Princes Pardon tendered to him, it would suffice to entitle him unto it, and the benefit thereof, To show his will to accept it; even so will God in rich mercy accept in a broken and humbled soul a desire to believe, for faith itself: and thereby shall they become possessed of Christ with all his merits, to the salvation of their souls. Blessed are they that hunger and thirst for righteousness: for they shall be satisfied Math. 5.6.  

3. It accordeth grace & faith in our justification.  Lastly, this doth show how grace and faith do well agree in our justification. Works cannot stand in this matter with God's grace, as they are urged 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 justify us, doth bring nothing of its own to present to God, and to make the believer righteous, it doth challenge nothing for its own worth; but doth seek all righteousness in Christ alone; 
Since faith doth seek for all from God's grace in Christ.  doth only take Christ for its righteousness, as he is ordained and given by the grace of God; doth only present him, and his obedience, and plead God's grace and mercy promised in him. It doth nothing derogate from the King's grace in giving a Pardon to his subject, and from having the whole praise of his safety, that his subject doth receive, and plead the same for his life: nay, rather hereby doth the subject proclaim to all men, that he hath no other means to scape the gallows, but the gracious pardon of the King. Even so faith doth not any thing obscure God's grace toward us, but rather advance it. For can a poor sinner give larger testimony, and more amply set out the glory of God's grace, then when disclaiming himself, and his best works, as filthy clouts, he doth wholly fly unto, and rely upon jesus Christ his obedience, and Gods gracious pardon of his sins, by and through him? And if the life and safety of a Malefactor saved by the King's pardon, notwithstanding his receiving of it, be wholly ascribed to the grace and mercy of the Prince; 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; and then also to give us faith (which otherwise we could never have) to receive and believe on him.  
It followeth; should not perish, but have life everlasting. We are now at length from the means come to consider the benefit: which doth stand on two parts, as hath been before touched; 1. in deliverance from that miserable state wherein we were; should not perish. 2. in conferring great good upon us; but have everlasting life. The first thing that here we may observe, is, what we are before and without faith, even lost wretches. 
Doct. 8. We are by nature lost wretcthes.  It is by faith in Christ that we are kept from perdition: which teacheth plainly, that by nature, before the Lord hath quickened us by faith, we are all children of perdition. But of this more largely and more fitly in another place. 
Doct. 9  Secondly therefore observe, that though we be by nature dead, yet by faith we are quickened, 
By faith we are quickened and entitled to eternal life.  and made partakers of life everlasting. So Christ, verse 36. of this chapter; He that believeth in the Son, hath everlasting life. And chapter 5.24. Verily, verily, I say unto you; He that heareth 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. This is eternal life, to know (that is, with the knowledge of faith) thee to be the only true God, and whom thou hast sent, jesus Christ. For Christ is our life; 
For Christ is our life, whom by faith we possess.  our life is in him, Col. 3.4. 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; God hath given us life, and this life is in his Son: he that hath the Son hath life, he that hath not the Son hath not life. But to see this better, how by faith we come to have life everlasting, we must consider that we have it either in regard of the beginning, or of the accomplishment and perfection. If once we be brought to believe in Christ, life eternal is then begun in us; 
1 Eternal life is by faith begun in us,  john 7.38. He that believeth in me, out of his belly shall there flow rivers of water of life. And the nature of these waters is such, that they never let the soul thirst again, but they are in the believer a well of water springing to eternal life. 
Never to be extinguished.  john 4.14. Neither let any man except, That they shall be so, unless a man cast them up again: for that cannot be; 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. Eph. 3.17. Who since he cannot die, as the Apostle teacheth, 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 we shall enjoy. 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 jesus Christ. Secondly, 
2. Thereby we obtain even here the fullness of it.  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 itself in very deed, or in regard of right unto it. For every believer hath in very deed the fullness of life & glory, though not in himself, yet in his head Christ jesus. He may say; My head jesus Christ is glorified, 
In deed in Christ who is glorified for us.  and I in my head sit in heaven. Thus the Apostle speaketh, Eph. 2.6. God hath raised us up together, and made us sit in heavenly places in Christ jesus. Secondly, 
2. In right, we having right thereunto.  we have the accomplishment of glory, when we believe, in regard of right and propriety thereunto. When first we believe, than we are entitled to life everlasting. Even as the title to an outward inheritance followeth upon the birth: so the right and hope of this kingdom doth follow our spiritual birth. 
By our spiritual birth.  None that are not begotten of God by water and the spirit shall enter into the kingdom. He hath begotten us unto an inheritance. 1. Pet. 1.3.4. Now the Lord begets us his sons & daughters, when he giveth us to believe. For first, the good pleasure of God resteth 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. Eph. 1.6. And being sons accepted, we are heirs, 
As God's sons and heirs.  even joint-heires with Christ. Rom. 8.17. The glory of heaven 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 obtain to be the sons of God, we also thereby obtain that everlasting life which is to be revealed.  
Which truth that we may clear somewhat better, observe with me briefly these three things. First, then, Christ hath merited life everlasting no less for us, 
For Christ hath merited it for us.  than righteousness: as Heb. 10.19.20. By the blood of jesus we may be bold to enter into the holy place, by the new & living way which he hath prepared through the vail, that is, his flesh. And Heb. 9.15. Through the death of the Mediator we which are called, receive the promise of the eternal inheritance.  
Secondly, 
2. Faith doth apprehend it also as well as righteousness.  faith applies and apprehendeth the one as well as the other. We are saved by grace through faith. Eph. 2.8. It is the Apostles meaning, that faith doth look unto, and lay hold even of salvation itself, which we have of God's grace, as well as of any benefit tending thereunto. And if it be objected, that he speaketh not of life everlasting, which is laid up for us in due time to be revealed, but of the present salvation and redemption, whereof here we are partakers; I answer: It is manifest in the verse going before, what he meaneth by salvation; even specially the treasures of glory: God hath raised us up together, and made us sit in heavenly places, etc. For we are saved by grace through faith.  

3. Faith doth ever rest upon it, until we come to enjoy it.  Thirdly, Faith doth not only begin to apprehend it, and then leave us to works that we may attain it: but faith doth 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. So that our faith never giveth over, till we have this salvation, even the end of our faith. And these considerations do sufficiently show, that faith is it, or rather Christ received by faith, by & for which we are righteous and accepted, yea, and at length attain life everlasting.  

The opinion of the Papists touching life eternal,  Now let us consider a little what is the sentence of the Papists in this point. The Papists then confess, that life is merited by Christ, and is made ours by the right of inheritance: so far we go with them. 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, 
and merit of works.  much less life everlasting: 3. that there is no merit at God's hand without his mercy; no exact merit, as often there is amongst men: all these are true. The point whereabout we descent 
Our dissent from th●m.  is, that with the merit of Christ and free promise, they will have the merit of works joined, as done by them who are adopted children. That which directly must be opposed unto this, is; that Gods gracious promising, 
God's grace and any merit of works cannot stand together.  and giving it to us in Christ, cannot stand with the merit of our works.  
And the Scripture herein is so evident, 
As it is evident by the Scripture.  that some of the Papists are forced to deny this conjunction of a double title unto life eternal. For in the fourth of the Romans, 4. the wages cannot be counted both by mere favour, and also by debt and desert: and Rom. 11.6. If it be of grace, than not of works; for grace than were no grace. In which place observe this, that favour and grace are meant and to be taken for the rich grace of God, which is now made manifest in Christ. For otherwise, there is a grace which may stand with works. It was grace that God did covenant with man in Adam, that, had he stood in righteousness, he should have deserved eternal life: but the riches of grace, of mere grace, cannot abide one work as meritorious to be coupled with it. If any, here, except: The Apostle speaketh of works of the Ceremonial Law, or done by force of nature, not by the grace of Christ; I answer, that in the first place, 
Works of grace being excluded from justification.  the Apostle reasons of the works of Abraham, being now justified, and even in the flower and prime of works.  
Further, we may see plainly, Ephes. 2.8, 9, 10. that grace doth exclude all works of regeneration. We are saved (saith the Apostle) by grace, not by works. What works? Such as are ceremonial or done in our natural state? No, nor by works of regeneration, even such good works, as we are created to in Christ jesus. And mark here the reason of the Papists. All our works (say they) come from the grace of God in us, and are from Christ dwelling in us: Ergo, it hindereth not the grace of God, nor Christ's merit, that we have them, and merit by them. Now the Apostle doth infer the quite contrary. Our works, even our best works cannot save us. Why? For they are not ours; but they are of God, whose workmanship we are, being by him created unto them.  

Gal. 3.11, 12. And fa●th and the Law being opposed.  Further, The just doth live by faith: Ergo, he cannot live by doing. For, The Law is not of Faith. Nor is faith of the Law; neither can these two be conjoined. As Gal. 3.18. If the inheritance be of the Law, it is no more by the promise: but God gave it freely by the promise. Mark here that there is such opposition between works and grace, that a thing cannot be together a donative of mercy, and deserved by working. If any thing be joined with Christ, as together meritorious of righteousness and life, it abolisheth Christ.  
But why then doth God promise life everlasting to works? If ye 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; that there are some conditions 
The conditions of the Gospel, are not covenants binding 〈◊〉 merit, but simple conditions, according well with mercy.  simply conditional, that do well stand with grace. Such are those conditions, whereon they only interceding, we promise and undertake to do a matter, or bestow a kindness on any. As, Go with me to such a place, and I will give thee hidden treasure. Come to me to morrow, and I will give thee an hundred pound. There are other conditions, which have the reason of a cause meritorious. Such do not only intercede, but deserve upon contract as much as we promise; as, Do my work well, and I will pay you truly. Of this kind are those conditions which are contained in the Law: Do this, and thou shalt live. As for the other of the Gospel, they are only bare and simple conditions, which deserve nothing; but must intercede, and precede the bestowing of eternal life.  
And here it were worth our labour, to consider the grounds of merit, 
4. Grounds of the merit of works laid by Papists  which the Papists lay down in the chief of their arguments. They are these; First, Christ's Merit: Secondly, our Adoption: Thirdly, our Works: Fourthly, Gods covenanting with us. But none of these are sufficient to establish merit. 
But they are false ones.  For first, we cannot merit as children eternal life; because it is our right by birth. No child can be said to merit the inheritance to which he is borne: and how doth any merit that which is his right already? Nor do our works of themselves merit; when all obedience is but a witness of our thankfulness; nor is there any proportion between the duty and the inheritance: Neither yet as they are died with the blood of Christ, or do come from his spirit. For, as they are of Christ, dwelling in us by his spirit; so are they also from ourselves, having a Law of sin dwelling in us, and lusting against the spirit, which make them to be done imperfectly and by halves. But this (say they) maketh them the more meritorious, because they be done with the greater difficulty. Yea, but this is a doctrine which the Apostle knew not. For than he needed not to have cried out in that respect; O miserable man that I am, etc. and to fly to Christ that he might escape condemnation, as he doth, Rom. 7.24, 25. And for their covenant, it is not a covenant, binding us to do any thing meritorious toward the obtaining of life; but only 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 objected, that life everlasting is a reward, and that rewards are deserved.  
Answ. All rewards are not due upon, nor given for, desert; there is a reward given by favour. 
Rom. 4.4. There are rewards of favour as well as desert.  When Paul saith, that to him that worketh, the reward is counted not by favour, but by debt; doth he not insinuate so much, that some oft receive even liberal rewards only upon the favour of the donor? And our saviour saith: Luke 6.32. And if ye love them that love you, what thanks shall ye have? etc. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a gratuity, as it were, and a reward of free favour, importing thus much, that what reward men have of God, 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.  
Answ. That indeed which is given according unto works, as the meritorious causes thereof, that may well be said to be deserved by works. But now eternal life is not so given, but is bestowed according to works, as they are testimonies of our faith, 
Works have a reward not as merits, but as testimonies of Faith.  whereby we rest on Christ, only for our salvation, and for whose sake only believed on, they expect eternal life.  

Uses. 1. It showeth the prerogative of the faithful:  Now for the uses of this point: First, it doth show us our prerogative that we have by faith, and should excite us to rejoice therein; yea, to long and labour fully to enjoy it. What is then the prerogative of such as believe? Surely, as Saint Paul saith of the jew, Rom. 3.2. much every manner of way. 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; both which are brought to light for us, to behold and enjoy by the Gospel. 2. Tim. 1.10. we are made alive to God; exalted to the dignity of God's sons and daughters; 
Who are thereby God's children & heirs of life.  called to the hope, yea, invested with some possession of everlasting life. 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 (saith john, 1. joh. 3.1.) what love the Father hath showed us, that we should be called the sons of God: Yea, it is an honour and dignity 
Which is a great dignity.  so to be. john 1.12. 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. Seemeth it unto you (saith he) a light thing to be a King's son in law, seeing I am a poor man, and of small reputation. 1. Sam. 18.23. What an unspeakable dignity is it then, that by faith we obtain to be the sons of the great King of heaven and earth, are made his heirs, and adopted into fellowship of eternal life and glory, with jesus Christ? For God dealeth not with us, 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 doth not so turn off his faithful ones: but he receiveth and keepeth them in his family; and admitteth to be partners in the inheritance, wit●●is Isaac, even with his Christ, who is the heir of all things. It is then an inheritance, that by faith we are begotten too; and such a one as is immortal, undefiled, and never fading. It is life that we obtain; life I say, which of itself is most sweet, chiefly to such as we were, who were condemned to die, and could look for nothing but death: and such a life as is both accompanied with all fullness of joy, peace, glory and happiness, and shall also ever endure.  
Now than this being our prerogative, how should we rejoice therein? 
Wherein we should rejoice.  And what should we more long and labour to enjoy then this? Rejoice not in this (saith our Saviour to his Disciples, Luke 10.20.) that spirits are subdued unto you; but if you rejoice in any thing, rejoice that your names are written in heaven, and that you are appointed to live in glory there. And truly blessed Paul did so prise this hope laid up in heaven for him, that for it he neglected and forgot all things behind, and did only look and endeavour himself unto this happiness which he saw before him, following hard toward the mark, for the price of the high calling in Christ jesus. Phil. 3.13, 14. Yea, the desire of it was so vehement, that it made him sigh and groan, longing to be clothed with this Tabernacle which is from heaven. 
And long to enjoy it in heaven.  2. Cor. 5.2. 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, and take possession of it? And if any man should offer to detain it, would he not strive with all might, and sue for it at the law, in forma pauperis, as we say, rather than go without it? Doubtless, we have dead and dull hearts, if we do not rejoice in this life and glory, which by faith in Christ we obtain; if we do not long to take our journey unto heaven to have the full fruition of it; and do not strive for it with prayers to God, & struggle with all our power against the world and Satan that would defeat us of it. Children, for want of understanding, 
Which we do● not, or want of understanding  mind not those goodly possessions they are born to; content if they have a hobby-horse to ride, a painted rattle, or counters to play with: And is it not of a childish ignorance concerning the glory of eternal life, that we so little mind it, and carelessly look after it? but are well contented with these painted babbles of the world, & spend all our thoughts and strength about them? It should therefore be our continual prayer unto God, 
That we are to beg of God.  (as Eph. 1.18.) that the eyes of our mind may be lightened, that we may know what is the hope of God's calling, and what is the riches of this glorious inheritance. One clear view of this glorious condition would ravish our hearts with the love of it, and excite all the powers within us to lay hold of it.  

2. It teacheth us patience in worldly losses and crosses.  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. Abraham did leave his friends, his native country, & all his earthly hopes there, which were not small, and came to dwell in a strange country, where he sustained many grievances by the uncircumcised and heathenish people, and was exercised with sundry troubles; all which he passed over with singular patience, by the hope and desire of eternal life, and that heavenly country to which he 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, choosing above these the rebuke of Christ, and to suffer affliction with God's people. And what gave him in these and all his sufferings, encouragement? but the large recompense of eternal life, which he saw before, & had respect unto. Heb 11, 24, 25, 26. Finally, the faithful Hebrews are highly commended by the Apostle, Heb. 10, 32, 33, 34. for their great patience which they showed in bearing afflictions, enduring reproaches, being partners with Gods persecuted people, and suffering with joy the spoiling of their goods: of which their patience, this was the ground, that they knew in themselves, 
Since by faith we know of better things reserved for us.  how that in heaven they had a better, and an enduring substance. If a man of noble birth & rich revenue, travailing homeward through a foreign land, should there have base indignities offered him, nay, should fall into the hands of thieves, and by them be stripped of his rich apparel, and rob of all his money; all this would the less trouble him, for that he meant to stay among these churlish people no longer then needs he must: and if he could make shift for a season, till he came to his native country, that he knew himself there to have friends that would honour him, and gold and silver enough to supply this loss, and fully to furnish him. 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 miseries of this life? 
Which will recompense worldly discomforts.  For have not we an heavenly home, and an eternal life by Christ prepared for us? at the which if we once arrive, we know by faith that there we have friends, even God, his Saints and Angels, who will honour us, riches and treasures inestimable to store us, joy and glory unspeakable to refresh us. 
Though worldly ●●en●● such cases whine not without c●●●e, wh● losing their worldly comforts, lee●● all.  None would think it strange to see a poor man that did carry all his treasure about him, to whine and cry, if falling into the hands of thieves he did at once lose all; for he is clean undone, and hath nothing left to secure him: but it were extreme baseness in a wealthy man to take on for the loss of some small sums, when it is well known, that he hath thousands at home that are safe and entire. 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. For (alas!) how can they do otherwise? they are become stark beggars; are clean undone; have nothing left; nor know not whence to look for a supply: but truly God's people do too too bad shame their profession, who in outward afflictions and losses grow impatient, and are out of heart; whose losses are nothing to that which is left them, and whose hopes, which are in heaven reserved for them, will abundantly recompense all the miseries of this life.  

3. It stayeth our heart in worldly cares & fears.  Thirdly, This doth serve to establish our hearts against sundry worldly cares and fears: we are in restless manner tossed in ourselves, & distracted hither & thither, one while affecting earthly greatness & abundance; another while carking for earthly necessaries, and fearing the want of them: But all without cause. For what need we so admire at, 
For we need 〈◊〉 ●●o●t●on 〈◊〉 b●●●●●●es, who 〈◊〉 heavenly, which are better, meant us.  and aspire unto the glory and happiness of this life, who have an eternal life? that hath most excellent glory, riches, and happiness joined with it, prepared and given us through faith in Christ. 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 satisfy us, if heaven and etenall life cannot? Doubtless, David made account, that in this possession, he was as well as heart could wish. The lines (saith he, Psal. 16.6.) are fallen unto me in pleasant places: yea, I have a fair heritage.  
So also is it very strange, to see a godly man toil and moil for earthly matters, in fear of want. Fear not, little flock: for it is your Father's pleasure to give you a Kingdom; 
Not doubt of earthly necessaries, when God hath given us an heavenly kingdom.  saith Christ. Luke 12.32. What is it that we are bid not to fear? The want of food, raiment, and earthly necessaries, which are mentioned in the former verses. And why? Because our Father in heaven doth mean us a kingdom. For, what? hath God prepared an eternal life for us, and will he not maintain this temporal? Hath he purchased heaven, 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 doth with great sums of money, purchase large possessions for his son, and meaneth to bestow on him his whole estate, who will neglect to find him with food and raiment, and give him such maintenance as is fitting. Perhaps he will keep him somewhat short during his nonage, and not let him have his purse always full of money, for his idle expenses, until he have wit how to lay it out, and manage so great an estate: So here, God doth not give to his children outward things, always in that fullness that they desire, because they have not understanding in this their nonage to dispose of them; and it might be dangerous to feed their humours: but if by faith we can once see that he hath meant us his kingdom, and appointed eternal life for us; it is foul distrust to doubt that he will forsake us, and put us to our shifts, for our earthly necessaries.  

4. It is an incitement to faith.  Fourthly, it must excite us highly to prise faith, and make us look about to get faith, and how to grow in it; Peter (1. Pet. 1.7.) calleth faith a precious thing, yea, much more precious than gold. And surely, there is not a more precious jewel in the world than it is: by which we obtain Christ, and all his riches; 
As by which we obtain salvation in Christ.  are drawn out of death's dungeon, quickened with a spiritual, and interessed in eternal life. It is not all the gold of America, nor Rubies of the Ocean, that can do this for us: No, there is no other grace of the Spirit, but faith which can help us to this benefit, possess us of Christ, and entitle us to heaven. For as we can only see the light of the Sun with the eye, and take our food with the mouth; so is it faith only, 
And that only.  by which we can see jesus Christ, and enjoy him for our righteousness unto life. Yea, 
Which is its special dignity above other graces.  there is more moment in a weak faith to our salvation, than all other graces, 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 love, these could not save him, if there were not faith, to apprehend Christ for his satisfaction and a propitiation for his sins. A dim eye to look on the Brazen Serpent, was of more avail to a poor Israelite stung with a fiery serpent, than the use of all his other members. For what would the swiftness of his feet, strength of sinews, nimbleness of hands, etc. stand him here in stead, if he had not an eye to look on the Brazen Serpent? So without faith we lie dead in sins, and cannot but perish of the mortal stings which Satan hath given: It it only faith in Christ that can cure our souls of them, and make us here to live unto God, and hereafter in all happiness with him.  
FINIS.   

A Pillar, erected on the Grave, and inscribed, to the dear memory of that learned and godly Divine, Mr. PAUL BAINE. By I. E.  

SOme Men in shape, are Devils: and other some,  
Misshapen monsters, we may truly say:  
Brute beasts full oft in human shape do come,  
Whom carnal sense and furious rage doth sway.  
The form and name of Men many retain,  
That come far short of the right human strain.   

Again: Some babes are demy-men, I know;  
In whom of man some ruder lines appear:  
But to man's stature few there are that grow,  
Or the ripe nature of a man do bear.  
In troops of men, to find a Man at Noon  
(With Torchlight) were a task not easily done.   

Ay me! (dear Baine) what treasure then we had  
Whilst thou amongst us didst alive remain!  
And by thy death (which good men made so sad)  
What loss unvalued do we now sustain!  
Ah, harmful Death! what Age shall us requite  
So great a damage, and so foul despite!  
Dear worthy Baine, a man complete to be,  
And more than any one mere man, I find.  
The virtues, which in most we single see,  
As choice Ingredients were in him combined,  
Him to set forth; though made of human blood,  
A rich Pandera of divinest good.   

Rare is a faithful, zealous Christian:  
More rare, good conscience and great learning meet.  
One, of a thousand, proves a godly man.  
A learned Scribe; a skilful, a discreet,  
A watchful Pastor; Teacher excellent;  
Such who can find? unless Paul Baine be meant.   

There was in him a blameless innocence,  
A fervent zeal, sound judgement, piercing wit,  
Not vulgar learning, moving eloquence,  
An understanding of deep points, to it  
An heart high-mounted, far above the sky;  
Yet low as earth, in true humility.   

O Death! I near should cease of thee to plain,  
Who of such treasure hast us now bereft;  
Did not our loss turn to his greater gain,  
And had he not a world unthankful left;  
Which sets at nought (as dross and basest Mine)  
Most precious Pearls, and of the brightest shine.   

Worthy Elisha, when thy Master dear  
In flaming coach was rapt up unto God,  
Thou didst obtain, that (O thou happy Seer!)  
His doubled spirit on thee might make abode.  
Oh! well were me, if so within my breast  
But half the spirit of this blessed Saint might rest.  I. E.