losse or crosse maketh me mourne weepe and waile when by my sinne I haue offended God I cannot shed a teare nor shew any true signe of hartie sorrow and such is mine vntowardnes and corruption that in stead of forsaking my sinne I am readie to fall againe vpon the next occasion And therefore I cannot haue any faith or full assurance of Gods promises made in Christ seeing they are all limited and restrained to those sinners which repent and amend That the desire of Gods graces is accepted for the graces which we desire That therefore these mourning soules may receiue some comfort let them know first that if they haue an earnest desire of repentance faith and the rest of Gods graces if they haue a good purpose to leaue and forsake their sinnes and to spend their liues in the seruice and worship of God if they are displeased with their corruptions and according to the measure of grace giuen pray vnto God desiring the assistance of his holy spirit whereby they may more and more mortifie the old man and crucifie the flesh and the lusts thereof if they hate the sinne they commit and loue the good which they cannot doe if they can grieue because they are no more grieued for their sinnes and be displeased with themselues because their sinnes doe no more displease them then may they be assured that they are Gods children who are acceptable vnto him in Iesus Christ For he respecteth not so much our actions as our affections nor our workes as our desires and indeuours so that he who desires to be righteous is righteous he that would repent doth repent hee that striueth to leaue and forsake his sinnes hee repâ—teth of him as if he had left and forsaken them they that would neuer fall nor bee foiled by their spirituall enemies God esteemeth as his inuincible souldiers and valiant worthies who were neuer vanquished For the Lord accepteth the desire for the deede and if there be first a willing minde 2. Cor. 8.12 it is accepted according to that a man hath and not according to that a man hath not as it is 2. Cor. 8.12 So he is accounted blessed not who hath attained vnto perfect inherent righteousnesse indeede Matth. 5.6 but he who hungreth after righteousnesse Matth. 5.6 that is who hath a sence and feeling of his wants and imperfections and withall an earnest desire to haue his wants supplied § Sect. 3 But yet we must not imagine The conditions required vnto that desire which is acceptable that euery flickering and vnconstant desire proceeding from suddaine passion and some extraordinary occasion is pleasing vnto God for so euery worldling might imagine himselfe to be in the state of grace but vnto this desire I speake of there are diuers things required As first that this desire be ioyned with an holy indeuour and earnest striuing and labouring in the vse of the meanes whereby wee may attaine vnto those graces which we doe desire for it is not sufficient that wee wish for faith repentance and other graces vnlesse we indeuour to attaine vnto them and to this end carefully vse all good meanes ordained of God for the obtaining our desires Secondly this desire must not be suddaine like a flash of lightening vanishing away as soone as it entreth into vs but we must constantly perseuere in it till it be satisfied Thirdly it must not bee a slight and indifferent desire as though we would haue these graces if we could easily attaine vnto them otherwise wee doe not greatly care whether wee haue them or no but it must bee very earnest at least sometime though not alwayes So as we may say with Dauid My soule longeth after thee O Lord as the thirstie land Psal 63.1 And As the Hart brayeth for the riuers of water so panteth my soule after thee O God as it is Psal 42.1 Fourthly this desire is true and pleasing vnto God when as it proceedeth from a sense of our owne want and penurie in regard whereof we are truely humbled And hereof it is compared to hungering and thirsting in which two things concurre first a sence of want which afficteth vs and a desire to haue it supplied Fiftly it is not sufficient that we haue a continuall and earnest desire of our saluation vnlesse wee desire as earnestly the subordinate causes and meanes tending thereunto namely vocation iustification sanctification faith repentance and the rest of the graces of Gods spirit for euen Balaam himselfe did wish that he might die the death of the righteous but his desire was not acceptable to God because he wished not also to liue their life he desired to die like them that he might be saued but hee desired not to serue the Lord in holinesse and newnesse of life whereby he might haue been assured of saluation If therefore wee would haue our desires acceptable to God they must be ioyned with an holy indeuour to obtaine those spirituall graces which we doe desire they must be constant earnest and proceede from a true sence and feeling of our owne want and be referred as well to the meanes as to the ende and then the desire of grace is the grace it selfe the desire of faith is faith the desire of repentance is repentance not in it owne nature but in Gods acceptation who accepteth the will for the deede § Sect. 4 And in truth this is the chiefe perfection of our righteousnes The Christians perfection consisteth in desiring and labouring after perfection when as we feele our imperfections and labour earnestly after more perfection for Christiani sumus potius affectu quà m effectu We are Christians rather in our affections and desires than in our workes and abilities neither doth the Lord bestow vpon his children the full measure of his spirit and the graces thereof in this life but onely the first fruites which are as it were but an handfull of corne in respect of the whole field and the earnest to assure vs of the rest which is but as a peny in respect of many thousands which are confirmed vnto vs thereby Rom. 8.23.2 Cor. 1.22 and 5.5 as the Apostle speaketh Rom. 8.23.2 Cor. 1.22 and 5.5 True it is indeede that God bestoweth his spirit and the graces thereof vpon some of his children in greater measure and vpon some in lesse euen as the first fruites may be a greater or lesser handfull and the earnest is sometimes a peny and sometimes a shilling sometimes more and sometimes lesse but yet the greatest measure which any receiue is but as an handfull of the first fruites and an earnest peny in respect of the maine summe and full measure which the Lord hath hereby assured vs that he wil bestow vpon vs in his kingdom and hee that hath receiued the least earnest hath as full and perfect assurance of the whole bargaine which God hath couenanted to make good vnto vs as he who hath receiued the greatest according to the
heretofore it was a curse for sinne but now turned into an exceeding blessing as deriuing vnto vs many benefits for first it freeth vs from all our afflictions with which in this life wee are so much molested it deliuereth vs from the irksome company of prophane wicked men who grieue the very soules of the righteous and make them to crie out with Dauid Woe is me that I remaine in Meshech and dwell in the tents of Kedar Psal 120.5 it wholy freeth vs from sinne and purgeth away those corruptions which in this life cleaue so fast vnto vs so that though heretofore there was great amitie betweene sinne and death for sin was the only cause which inlarged deaths dominions and made al the world to become his tributaries yet now they are at oddes and death now is the means to free vs out of sins thraldome and vtterly to destroy it And thus hath the Viper sinne bred a yong one which eateth out it own belly for sinne brought foorth death and death destroyed sinne had it not bin for sinne death had neuer entred into the world and were it not for death sinne would neuer go out of the world Moreouer by death wee obtaine a full and perfect victorie ouer the flesh the world and the diuell for whereas in this life we are in a continual fight and sometimes Ameleck sometime Israel hath the vpper hand death puts an end to this battaile and giueth vs full victorie ouer the flesh the world and the diuell so as they shall neuer afterwards not only not preuaile but not so much as assault or trouble vs and thus doth euery Christian with Dauid cut off Goliahs head with his own sword for death was the weapon which Sathan vsed to destroy vs and with this weapon we giue Sathan a finall ouerthrow Lastly death which heretofore was the high way to hell and destruction is now become the readie entrance into Gods kingdome and like a foule gate whereby we enter into a faire palace heretofore it was a firie serpent which by stinging killed destroyed vs but now our Sauiour hath pulled out the sting it is become so harmelesse that we may safely put it into our bosoms without receiuing any hurt and in this respect it may not vnfitly be compared to the brasen Serpent which looked like other Serpents but in steed of wounding it presently cured in steede of killing it preserued life so though death retaine his former shape so that wee are afraid and readie to flee from it yet it is but in outward appearance for in steed of an euer dying life it giueth vs possession of a neuer dying life and endlesse happinesse Heretofore it was the diuels sergeant to arrest and carrie vs without baile into the perpetual prison of vtter darknesse but now it is the Lords gentleman-vsher to conduct and place vs in the kingdome of heauen Heretofore it was like the diuels cart wherein we were carried to execution now it is like Elias firie chariot whereby we mount vp into heauen And this Paul sheweth 2. Cor. 5.1 We know saith he that if the earthly house of this tabernacle be destroyed 2. Cor. 5.1 we haue a building giuen vs of God a house not made with hands but eternall in the heauens Why therfore shuld we feare nay why should we not desire death seeing now it is vnto vs aduantage Phil. 1.23 as it is Phil. 1.23 why should we not desire to be dissolued and to be with Christ vers 21. seeing that is best of all as it is vers 21. for now we may say not that we die but that we depart and goe to our father Ioh. 8.21 as our Sauiour speaketh Ioh. 8.21 But yet wee must take heede that wee doe not imagine that death in it owne nature worketh and procureth for vs these great benefits for in it selfe this temporarie death is but a step to euerlasting death and as it were a fearefull prologue to a more fearefull tragedie but our Sauiour Christ it is alone who hath gathered holesome honey out of this pernitious poyson and by mingling the flesh of this venemous serpent with his owne most precious bloud hee hath made thereof a holesome Triacle § Sect. 9 And thus haue I prooued That those who are once redeemed cannot againe be brought into bondage notwithstanding Sathans temptations and obiections that Christ hath perfectly redeemed vs out of the hands of all our spirituall enemies now in the last place Sathan suggesteth that though Christ hath once redeemed vs yet we may come into their bondage againe and then there is no hope of a second redemption But wee are to know that our Redeemer is God omnipotent whose power all the power of hell cannot withstand and therefore nothing is able to pluck vs out of his hand Ioh. 10.28 as himselfe speaketh Ioh. 10.28 neither are we to think that he will easily willingly lose them which hee so intirely loues that hee spared not his precious bloud but freely gaue it as a price of their redemption And therefore as hee is able Heb. 7.25 perfectly to saue all those who come vnto God by him because he euer liueth to make intercession for them as it is Heb. 7.25 so we neede not doubt of his will seeing hee hath redeemed vs with so dâ—â—re a price for if hee would not lose vs when we were his enemies much lesse will hee suffer vs to perish when we are become his subiects yea his spouse nay members of his owne bodie and therefore we may assure our selues that if our Sauiour our spouse and head hath once redeemed vs then he hath also obtained eternall redemption for vs Heb. 9.12 as the Apostle affirmeth Heb. 9.12 So that though the diuell rage like a roring lion and the flesh betray vs and harbour whole legions of vnlawfull lusts which fight against our soules and the world sometime frowne and sometime faune and all of them by all meanes labour to destroy vs yet our omnipotent redeemer our louing and careful spouse and head will not suffer vs to be lost whom hee hath so dearely bought but will giue vs the possession and fruition of that heauenly inheritance and those vnspeakable ioyes which hee with his owne most precious bloud hath purchased for vs. CHAP. XVII Of our Vocation § Sect. 1 ANd thus much concerning our redemption the next cause of our saluation is our vocation for whomsoeuer the Lord hath elected vnto euerlasting life those also he hath redeemed out of the hands of their spirituall enemies and whom he hath redeemed those in his good time he effectually calleth and applieth this great benefit of their redemption vnto them by separating them from the world and ingrafting them into the body of Christ whereby they become his and he with all his benefits becometh theirs VVhat our calling is In speaking hereof I will shew first what this calling is and afterwards answere Sathans
betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further cōfirmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs frō his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith § Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people frō their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
despaire of victorie Sathan shall not neede to fight against vs for we will ouercome our selues fainting before the fight and casting away our weapons as soone as Sathan doth but muster his forces and march against vs. And therefore let vs so much feare the temptations as that we doe not securely contemne them and not so much feare them as that we should despaire of victorie let vs feare them so much as that thereby we be stirred vp with more care diligence to resist and ouercome them but not somuch as that we should cowardly faint distrusting Gods helpe let vs feare them in respect of our weaknes and their violence but let vs boldly striue against them trusting in Gods almightie power merciful promises of his aide and assistance being hereby assured of certaine victorie § Sect. 7 Lastly The ninth meanes to obiect Christ against all temptations Matth. 9.13 Esa 53.5 if we would withstand Sathā we must obiect our Sauiour Christ against al his temptations for if we apply him vnto vs by a liuely faith he will be our sheeld and buckler to defend vs from all Sathans blowes For example if Sathan tell vs that we are miserable sinners and therfore in the state of damnation we are to answere that our Sauiour Christ came into the world to saue sinners that he was wounded for our transgressions broken for our iniquities c. and with his stripes we are healed and so he which knew no sin 2. Cor. 5.21 was made sin for vs that we might be made the righteousnes of God in him If he say that we are subiect to the curse of the law Galat. 3.13 we are to answere that Christ hath redeemed vs frō the curse of the law when he was made a curse for vs. If he obiect that we are subiect to Gods wrath we are to tell him that Christ did beare his fathers displeasure that he might make our peace Col. 1.21.22 and whereas we were strangers and enemies because our minds were set on euill works he hath now reconciled vs in the body of his flesh through death If he tell vs that we are his bondslaues we are to answere that we were so indeede in time past but our Sauiour christ hath paied vnto his father the price of our redemption 1. Cor. 1.30 hath set vs free If he affirme that we are vniust and therefore shall be condemned before Gods iudgment seate we are to answere that Christ who was innocent was condemned that we who are guiltie might be acquitted that though we are wicked in our selues yet we are most iust being clothed with his righteousnes that he that came to saue vs shall come to iudge vs and therefore we neede not doubt of mercie if wee pleade his merits forsaking the plea of our owne righteousnesse and renouncing all selfe confidence If he say that we shall be held captiue of death and neuer rise to take possession of our heauenly inheritance we are to answere that our Sauiour Christ hath broken the bonds of death and led captiuitie captiue that he is risen againe being the first fruites of them that slept Ioh. 14.2 and is ascended into heauen to prepare vs a place there If he obiect that Christ and all his benefits doe not appertaine vnto vs for euery man shall liue by his owne righteousnes Ezech. 18. and the soule that sinneth shall die the death we are to answere that by the spirit of God and a liuely faith Christ is become our head and we his members so that he is ours and we his and our sins he hath taken vpon him bestowed on vs his righteousnes he is become our husband and we his spouse and therfore as he hath cōmunicated himself vnto vs so likewise al his benefits his merits righteousnes sanctificatiō euerlasting happines § Sect. 8 But if Sathan will not thus be answered we are not to entertaine any further disputation with him but to send him to our Sauiour Christ who hath taken vpon him to be not onely our redeemer and our mediator and intercessor vnto God his father That to auoyde Sathans importunitie we must leaue to dispute with him and send him to our aduocate 1. Ioh. 2.1 but also our aduocate to pleade our cause and to answere all suites made against vs both by Gods iustice and the handwriting of the law and also by Sathan and all his adherents as it is 1. Ioh. 2.1 Seeing therefore our Sauiour Christ who is the wisedome of his father hath taken vpon him the defence of our cause in all our suites let not vs our selues be ouer busie in disputing with this wrangling sophister but send him for an answere to our Sauiour Christ who hath fully satisfied his fathers iustice in all which it had against vs and cancelled the handwriting of the law whereby we were obliged and bound and therefore much more able is he to answere al accusations which this cauelling accuser hath against vs. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cause especially considering that it doth principally concerne himselfe and his owne glorie and sufficiencie For the questions and causes controuersall betweene vs and Sathan are not about our owne worthinesse merits righteousnes and satissactions all which we renounce and cast away from vs as polluted cloutes in respect of being any causes of our iustification and saluation but concerning Christs righteousnes merit and the sufficiencie and efficacie of his death and obedience for the saluation of al repentant sinners which do apply them vnto themselues by a liuely faith and therefore we may assure our selues he wil defend his owne cause against all Sathans obiections and imputations § Sect. 9 But if Sathan continue his importunitie If we will auoide Sathans importunitie we must imploy our selues in holy exercises and will admit of no answere we are as much as in vs lieth to banish his temptations out of our mindes and not to thinke and meditate on them and to this end we are continually to exercise our selues in feruent prayer desiring the Lords gracious assistance whereby wee may be enabled to withstand all the assaults of our enemie as also to heare reade and meditate in Gods word and diligently to vse holy conferences with our christian brethren and painfully to imploy our selues in the workes of our callings that so we may haue no leasure to entertaine Sathans temptations For as a vessell which is alreadie full can receiue no more and whatsoeuer is powred thereinto spilleth vpon the ground so when our mindes are replenished with holy thoughts and occupied in godly and honest exercises there is no roome left for Sathans suggestions and therefore as soone as they offer to enter we presently reiect them Whereas on the other side if we spend our times in idlenes and doe not diligently exercise our selues in the duties of christianitie and of our seuerall
Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
aske But we are taught to pray for the remission of our sins and therefore we are certainly to beleeue that our sinnes are remitted and consequently that we are iustified called elected and shall be saued for whom he did predestinate them also he called Rom. 8.30 and whom he called them also he iustified and whom he iustified them also he glorified as it is Rom. 8.30 § Sect. 9 Sixtly The sixt argument taken from the confession of our saith whatsoeuer we professe in the Articles of our faith that we should beleeue and of that we may and ought particularly to be assured but euery man professeth that he beleeueth the remission of sinnes and life euerlasting that is that the Lord doth not onely forgiue sinne and granteth vnto some the fruition of euerlasting life for this the diuels beleeue as well as we but also that he doth particularly forgiue me my sinnes and that he will make me an heire of eternall happinesse for this is the nature of faith to assure vs certainlie and particularlie of that which wee beleeue as wee haue shewed and therefore we ought particularly to be assured of the remission of our sinnes and that wee shall attaine vnto euerlasting life and consequently that wee are elected seeing none enioy it but Gods chosen But it may be obiected that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen and that hee is an heire of euerlasting life then some are bound to beleeue that which is false for those who liue and die in their sinnes without repentance shall neuer obtaine either the one or the other I answere that wee are not bound to beleeue being destitute of a true and a liuely faith for this were rather fondly to presume than surely to bee perswaded of the promises of the Gospell but wee are first bound to haue a true liuely and iustifying faith and so to beleeue and applie vnto our selues the promises of the Gospell but those that liue in their sinnes without repentance they are altogether destitute of true faith which wheresoeuer it is purifieth the heart and worketh by loue moouing the beleeuer to endeuour and striue to mortifie his corruptions and to rise from the death of sinne to newnesse of life and therefore well may they securely presume but it is impossible that they should truly beleeue because they are vtterly destitute of a liuely faith and where the cause is not the effect cannot follow and consequently for their infidelitie they are subiect to eternall plagues and punishments because they doe not that which they are bound to perfourme Neither must we thinke that euery kind of faith or rather euery fond perswasion of faith is enioyned vs but such a faith as is grounded vpon Gods word but the word of God doth teach vs that whosoeuer liue in the flesh cannot please God and if we liue after the flesh we shall dye Rom. 8.8.13 Rom. 8.8.13 1. Cor. 6.9 That the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 That the workers of iniquitie shall be reiected of Christ Matth. 7.23 And that no vncleane thing Mat. 7.23 Reuel 21.27 nor whatsoeuer worketh abomination and lies shall enter into the kingdome of heauen Reuel 21.27 And therefore those who liue in the flesh those who are workers of iniquitie vnrighteous and vncleane in which ranke are all those who liue in their sins without repentance fulfilling the lusts of the flesh and falling continually into sinne with pleasure and delight are not bound simply and absolutely to beleeue so long as they resolue to continue in this state for so should they be bound to beleeue that which is false and repugnant to Gods word but they are bound to haue a true faith which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance to hunger after righteousnes to endeuour to serue the Lord in holinesse and newnesse of life and so to beleeue in Christ as their Sauiour and Redeemer which fruites if our faith bring not foorth we cannot be assured that we haue true faith or do truly beleeue For though in nature faith be before repentance yet in our sense and feeling it alwaies followeth it neither doth faith euer soundly and truly perswade vs of Gods loue till we haue sorrowed for our sinnes and at least in purpose of heart haue forsaken them So that whosoeuer liueth still in his sins with pleasure and delight and yet beleeueth that he is elected to saluation and that he is in Gods fauour and shall continuing in this state be made an heire of eternall life he is not indued with true faith but with fond presumption and carnall securitie which maketh him to beleeue that which is false and repugnant to Gods word Though then all men euen carnall worldlings and reprobates are bound to beleeue and because they doe not are subiect to condemnation as committing a great and fearefull sinne as appeareth Ioh. 3.18 and 16.8.9 where our Sauiour saith that the holy Ghost should reproue the world of sinne Ioh. 3.18 and 16.8.9 because they beleeue not in him yet they are not bound to beleeue continuing in their worldlinesse and resoluing to goe on in their sinnes for such a faith were but fond presumption but they are bound so to beleeue as that their faith may be grounded vpon Gods word which it can neuer possibly be if it be seuered from true repentance and for want of this faith they are condemned CHAP. VIII The last argument grounded vpon the testimonie of Gods spirit § Sect. 1 LAstly whatsoeuer the spirit of God doth testifie in the heart and conscience of a man and doth fully assure him thereof that he is to beleeue and of that he ought vndoubtedly to be assured but the spirit of God doth testifie to the faithfull and doth fully assure them that they are the sonnes of God by adoption and grace and consequently that they are elected for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ as it is Ephes 1.5 Eph. 1.5 and therefore the faithfull are to beleeue and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life The prosition is manifest for what more certaine truth can be imagined than that which the spirit of God witnesseth vnto our spirits and confirmeth vnto vs seeing all the properties required in a true witnesse doe concurre in him in the highest degree namely knowledge truth and faithfulnesse for knowledge he is infinit and knoweth all things euen the eternall councell and decree of God concerning our election as appeareth 1. Cor. 2.10 1. Cor. 2.10.12 The spirit searcheth all things euen the deepe things of God and this spirit doe we receiue that we may know the things that are giuen to vs of God As it is vers 12. What fitter witnesse therefore can be imagined in this
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The
euery part and facultie of bodie and soule And therefore whosoeuer would bee assured that he hath attained true sanctification he is to labour to compose and frame the whole man his minde and imagination his will and affections his outward actions life and conuersation according to the exact rule of Gods law in all of them mortifying the old man and his inbred corruption and imbracing the contrarie duties of holinesse and righteousnesse Otherwise if our sanctification be not of the whole man and euery part in their seuerall measure it will in the end be vaine and fruitlesse for as it is to no purpose for citizens being besieged to fortifie one place of the wall and leaue another part vnfortified or to keepe strait watch at some of the gates and leaue others open so it will not auaile vs to fortifie some parts against the power of sinne and to leaue others weake and naked nor to garde some of the outward passages of the senses and neglecting some other suffer them to lie as an open entrance to let in our spirituall enemies for so they will easily surprise vs and leade vs captiue vnto sinne but if we would be in any safetie in this strait siege we must set a strong garde and a carefull watch ouer euery part and facultie of our bodies and soules § Sect. 3 The obiect of our sanctification about which it is exercised Of the obiect and time of our sanctification is sinne and corruption and holinesse and righteousnesse that we may flie the one and imbrace the other mortifie the flesh and the lusts thereof and be quickned in the spirit that we may be conformable in all holy obedience vnto the law of God auoyding that which he hath forbidden and labouring to performe that which hee hath commaunded The time when sanctification is wrought in vs is presently after we are effectually called and iustified for as soone as the vertue and power of Christs obedience death and resurrection is applied vnto vs by a liuely faith it doth not onely free vs from the guilt and punishment of sinne but also mortifie the flesh with the corruptions thereof and quickneth vs in the inner man enabling vs to forsake our former sinnes and to serue the Lord in holinesse and newnesse of life But howsoeuer our sanctification bee begun presently after our conuersion yet it is not so soone finished but as the seede being cast into the ground doth first take roote and then is scarcely discorned afterwards shooteth forth into a blade and so springeth vp by little and little till it bringeth forth an eare and lastly it ripeneth and yeeldeth to the sower plentifull increase so when first the seedes of sanctification are sowne in vs by vertue of Gods spirit they haue a time to take rooting when as they make little or no shew to our selues or others but afterwards they send forth as it were a blade of a holy profession and the ripe fruites of godlinesse Notwithstanding these fruites in this life are not purely cleane and without mixture but as in the fairest field there is amongst the cleanest wheate some tares and cockell so in those that are most sanctified there are many corruptions of the flesh mixed with the good fruites of the spirit Apoc. 22.11 the which the christian is still in weeding and plucking vp by the rootes so long as he liueth but yet can neuer ouercome this great worke till the winter of death wholy nippeth and killeth these weedes of sinne We must not therefore presently after our conuersion dreame of a perfection in sanctification no nor yet at the first estimate the truenesse thereof by the greatnesse of the measure for as it is in the naturall generation and growth of the body so also in spirituall regeneration all is not finished at the first but perfected by degrees As soone as we are conuerted we are but babes in Christ Heb. 5.14 and in respect of our infancie in knowledge faith and other graces such as haue neede rather of milke than of strong meate Rom. 8.29 in the rest of our life we grow vp from strength to strength till we come to mans estate vnto which age we cannot properly be said to haue attained till by death we wholy lay aside the old man and the corruptions thereof and lastly we attaine to our consummation and full perfection when at the latter day wee shall rise againe and both in body and soule bee indued with perfect holinesse whereby we shall be enabled to performe obedience to Gods will in that degree which his iustice requireth CHAP. III. Of the parts of Sanctification § Sect. 1 THe parts of sanctification are two That sanctification containeth two parts mortification and viuification mortification and viuification the which also are said to be the parts of true repentance but in a diuerse sense for they are attributed vnto sanctification as they are the worke and action of God who by his holy spirit doth mortifie and quicken vs and is the sole author and cause of our sanctification and vnto repentance as they haue reference vnto vs who being regenerate and indued with Gods spirit doe labour in the mortification of our corruptions and indeauour to serue the Lord in newnesse of life for Spiritu sancto acti agimus we being first moued and set a worke by Gods spirit doe worke together with him This diuision hath it ground and warrant in many places of holy Scriptures in which it is expressed in diuers phrases and formes of speech Psal 34 14. and 37.27 Esa 1.16.17 Rom. 5.11.18 Eph. 4.22.23 Psal 34.14 Escew euill and doe good Esa 1.16.17 Cease to doe euill learne to doe well Rom. 6.11 likewise thinke ye also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. And v. 18. Being free from sin ye are made the seruants of righteousnesse Ephes 4.22 That ye cast of concerning the conuersation in time past the old man which is corrupt through the deceiuable lusts 23. And be renewed in the spirit of your minde 24. And put on the new man which after God is created in righteousnesse and true holinesse So Rom. 7.4.8.13 1. Cor. 5.7 Col. 2.12.3.9 Gal. 5.16 1. Pet. 2.24.3.11 By al which places and many others it is cleere and manifest that our sanctification consisteth of these two parts the mortifying of the flesh and the quickning of the spirit § Sect. 2 Mortification is the first part of sanctification Of Mortification what it is and how it is wrought wherein the spirit of God applying vnto vs the vertue and power of Christs death and buriall doth by little and little weaken subdue and kill in vs our naturall corruption the flesh and the lusts thereof so that they are not so powrfull as in times past to stirre vp in our mindes euill motions which are contrarie to the will and word of God In this description is set downe first the
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
of life as the soule which is the cause thereof and so to a iustified man there is necessarily required as well good works which are the effects of iustification as faith which is the instrumentall cause thereof for faith and workes are neuer seuered in the subiect or party iustified although they are disioyned in the act of iustifying So the eye onely seeth and not the forehead but yet the eye seuered from the forehead seeth not because it is but a dead eye the hand writeth and not the body but the hand seuered from the body writeth not because it is a dead hand The foote goeth and not the head or heart but the foote which is seuered from the head or heart goeth not and so faith onely iustifieth and not hope not charitie not workes but the faith that is seuered from hope charitie and workes iustifieth not because it is but a dead faith as therefore when we say the eye onely seeth the hand onely writeth the foote onely walketh our meaning is not that these parts being alone and seuered from the rest see write and walke but that amongst all other parts the action or function of seeing belongeth peculiarly vnto the eye writing to the hand walking to the foote so when we say that onely faith iustifieth our meaning is not that the faith which is alone and seuered from other graces and the fruites of them good workes iustifieth but that amongst all other graces this act of iustifying peculiarly and properly belongeth vnto faith and not to any other grace vertue or workes § Sect. 2 Now that that faith alone in this sense vnderstoode iustifieth appeareth plainely Testimonies to proue that faith alone iustifieth vs. Rom. 3.28 both by testimonies of scripture and apparant reasons For the first it is manifest Rom. 3.28 where after long disputation concerning this poynt the Apostle expresly concludeth thus Therefore we conclude that a man is iustified by faith without the workes of the law And chap. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes and 4.5 So Gal. 2.16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ Gal. 2.16 euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified And cap. 3.11 And that no man is iustified by the law in the sight of God it is euident Gal. 3.11 for the iust shall liue by faith 12. And the law is not of faith And hence it is that the righteousnes of Christ whereby we are iustified is called the righteousnes of faith Rom. 9.30 because faith is the onely instrument which appehendeth and applieth this righteousnesse vnto vs for our iustification § Sect. 3 The reasons to proue that faith alone iustifieth are diuers Reasons to proue that faith alone iustifieth First that which alone applieth vnto vs Christ Iesus and his righteousnesse that onely iustifieth vs but faith alone applyeth vnto vs Christ Iesus and his righteousnesse and not hope charitie or any other grace and therefore faith alone iustifieth Secondly that which onely maketh the promises of the Gospell firme and sure vnto vs that alone iustifieth vs but faith alone resting vpon Gods mercie and Christs merits maketh the promises of the Gospell firme and sure vnto vs which would be most vncertaine if they should depend on the condition of our workes and worthinesse seeing they are most imperfect and we most corrupt and vnworthie of Gods least mercie as the Apostle plainely sheweth Rom. 4.16 Therefore it is namely the couenant of grace by faith Rom. 4.16 that it might come by grace and the promise might be sure to all the seede and therefore faith alone iustifieth vs. Lastly Ioh. 3.14.15 our Sauiour Christ Ioh. 3.14.15 maketh this comparison As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life From which we may thus reason As the Isralites who were stung with fierie serpents were cured not by any outward meanes of physicke and surgerie or any thing in themselues saue onely by looking vpon the brasen serpent which for this purpose was set vp by Gods commaundement so we being stung of the old serpent with the sting of sinne cannot be cured by any meanes without or within our selues but by beholding the true substance Christ Iesus signified by this shadow with the eye of faith And thus haue I proued first that we are not iustified by our workes and inherent righteousnesse and secondly that we are iustified by faith alone not as it is the chiefe and principall cause for in this respect God iustifieth not as it is the matter or meritorious cause of our iustification for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs whereby alone we are iustified in Gods sight § Sect. 4 Secondly the tempter will obiect that this imputed righteousnesse wee speake of is but imaginarie That the imputatiō of Christs righteousnesse is not putatiue and imaginarie and a vaine phantasie as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse or as if a begger should be esteemed rich by imputation of anothers wealth To which we are to answere that the imputation of Christs righteousnesse vnto vs is no imaginarie dreame but a matter plainely expressed in Gods word as also the not imputation of our sinnes is therein specified In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times Rom. 4 3.4 So vers 3. Abraham beleeued God and it was imputed vnto him for righteousnesse And vers 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse And vers 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes And vers 8. Blessed is the man to whom the Lord imputeth not sinne c. § Sect. 5 Yea will the tempter say That not our own but Christs righteousnesse is imputed vnto vs for our iustification it is true that we are iustified by imputed righteousnesse but not by the righteousnesse of Christ which is out of our selues but our faith which is formed and perfected with charitie and other graces and good workes is imputed for righteousnesse or more plainely God accepteth of the workes of the faithfull and their inherent righteousnesse though imperfect and vnworthie in themselues for and through Christ for such righteousnesse which may iustifie vs in his sight For the answering of which obiection we are to