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
Christ euen the righteousnesse which is of God through faith Phil. 3.9 and Gal. 3.10.11 Phil. 3.9 Gal. 3.10.11 Hee affirmeth that as many as rest in the workes of the law are vnder the curse and that no man is iustified by the law in the sight of God it is euident because the iust shall liue by faith So Rom. 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse Rom. 4.5 And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vttermost power which is commaunded vs that we are still vnprofitable seruants Luk. 17.10 Luk. 17.10 § Sect. 4 But vnto these and such like manifest places it is answered that the Apostle speaketh not of the works of the morall law That the former places are to be vnderstood of the works of the morall law and not of the ceremonies onely but of the ceremonies onely to which againe wee reply that no such friuolous distinction can be gathered out of the Apostles wordes nay the plaine contrary euidently appeareth by his maine scope and drift in his whole discourse of our iustification and also by some particular places His chiefe scope is to beate downe the pride of all both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy grace and goodnesse of God alone now it is most certaine that the morall duties are in themselues farre more excellent then the ceremoniall and consequently more fit to puffe vs vp with a spirituall pride and to make vs to rest in our selues for our iustification ascribing at least some part of the praise vnto our owne workes and vertues so that if the Apostle had onely spokē of the works of the ceremoniall law mans pride should not bee beaten downe neither should God haue the whole praise of our saluation and so his discourse should be vaine as not tending to prooue inforce that for which end and purpose hee chiefly vndertakes it Againe this should nothing concerne neither the Gentils in former times nor any true Christians since the comming of Christ forasmuch as they did not nor doe not neither were nor are bound to obserue the ceremoniall law cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies but they would rather ascribe the glorie of their iustification to their morall duties to which they found themselues bound by the law of nature written in their harts or doe find themselues bound by the morall law of God written in his worde and therfore it was necessarie for the beating downe of their pride and that they might ascribe the whole glory vnto God of their iustification and saluation that the apostles in this discourse should proue that they were not iustified neither by obseruing the law of nature written in their hartes nor yet the morall law of God reuealed in his word Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification yet not them alone but the workes of the morall law also § Sect. 5 But this may more manifestly appeare by particular places wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law The former point prooued by particular testimonies but of the morall law also In the second chapter of the Epistle to the Romanes he plainly disputeth as well of the law of nature to the obedience whereof the Gentiles were obliged as of the law giuen by Moses Rom. 3.19.20 Chap. 3.19.20 Hee sayth that all the world are made culpable before God and therefore by the works of the law shal no flesh be iustified in his sight Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral duties for the former belonged not to the gentiles and therefore the neglect of them did not make them culpable nor debarre them of being iustified by their owne workes Rom. 10.5.6 Gal. 3.11.12 21.22.24 Secondly Rom. 10.5.6 and Gal. 3.11.12.21.22.24 The Apostle putteth a plaine difference betweene the righteousnesse which is by the law and the righteousnesse which is by faith and maketh a flatt opposition in the acte of iustification not betweene morall ceremonial duties but betweene doing and beleeuing Eph. 2.8.9 faith and workes Thirdly hee saith Eph. 2.8.9 that wee are saued by grace through faith not of our selues nor of workes least any man should boast himselfe If hee had spoken only of workes they might though foolishly haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law as being strangers to the common wealth of Israel as himselfe speaketh ver 12. but whē he saith also not of our selues vers 12. he excludeth al whatsoeuer is in vs from being the cause of our saluation not onely ceremoniall but also morall duties So writing to Titus he saith Tit. 3.5 Titus 3.5 Not by the workes of righteousnes which wee had done but according to his mercy hee saued vs in which place we are necessarily to vnderstand the works of the morall law for Titus being a Grecian was not bound to obserue the ceremoniall law and therefore he was not so much as circumcised as the apostle plainely affirmeth Gal. 2.3 Gal. 2.3 Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne Rom. 3.20 and 7.7.8.9 as appeareth Rom. 3.20 and 7.7.8.9 But the knowledge of sinne came especially by the morall law and therefore of this law the Apostle speaketh Lastly the Apostle speaking of the workes of the law alleadgeth these sentences Gala. 3.10 Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written cursed is euery man that continueth not in all thinges which are written in the booke of the law to doe them So that he speaketh not of the ceremoniall law alone but of the whole law of Moses and of all things contayned in it and ver 12. ver 12. And the law is not of faith but the man that shall doe those things shall liue in them Which cannot be vnderstoode of the ceremoniall law alone but of the workes of the morall law yea of them especially That the Apostle excludeth as well the workes of the regenerate as of the vnregenerate Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith and not of the regenerate and faithfull Which shifting cauill the apostle clearly taketh away not only by applying his speeches vnto all men without any limitation but especially in that example of Abraham which he bringeth for this purpose who though hee were long before regenerate indued with faith and exceeding plentifull in good workes yet hee flatly excludeth all his workes from being any causes of
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
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
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
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
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that
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
3 But as this temptation is foolish Sathans temptation grounded vpon the vnchangeablenesse of Gods decree false and impious so also it is false for whereas he saith that though we liue in our sinnes without repentance yet we may be elected and therefore shall be saued and though we take neuer so great paines in Gods seruice and most carefully indeauour to spend our liues in holinesse and righteousnesse yet we may be reprobates and therefore shall bee condemned this is vtterly vntrue for whomsoeuer the Lord hath ordained to euerlasting life those also he hath ordained to vse the meanes whereby they may be saued and consequently whosoeuer carefully vse these meanes may be assured of their saluation whosoeuer neglect and despise these meanes they manifestly declare that they are not in the number of the elect so long as they continue in their neglect and contempt for the end and the meanes tending to the end are inseparably ioyned in Gods decree so that they who vse the one shall obtaine the other they who neglect and contemne the meanes shall neuer attaine vnto the end The end of Gods election two fold Eph. 1.5.6 Now the end of Gods election is two fould The chiefe and principall is his owne glorie as appeareth Ephes 1.5.6 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glorie of his grace And this end the Lord will not suffer to be frustrate for his glorie shall shine in all his elect and therefore we also are most carefully to labour that we may further this end for the more that the praise of Gods mercie doth shine in vs the better assurance we haue of our election And seeing God is most glorified when as our lights shine brightest before men in a godly and christian life Mat. 6.16 1. Pet. 2.21 therefore let vs be most carefull to spend our time in holinesse and righteousnesse that thereby we may glorifie our heauenly father and also make our owne election sure Eph. 1.4 for he hath chosen vs that we should be holy and therefore if we be holy it is a most certaine signe that he hath chosen vs. The second end of Gods election The second end of Gods election is the saluation of his elect for the iust accomplishing whereof he hath preordained diuers subordinate causes or meanes which are the inseparable effects and fruites of his election all which are so linked one with another as that the precedent meanes is the cause of that which next in order followeth and Gods decree the cause of all The effects of Gods election which are the subordinate causes or meanes of our saluation are principally three Vocation Iustification and Sanctification By vocation we are separated from the world made members of the Church ingrafted in to the body of Christ and this is ordinarily done by the preaching of the word being made effectual by the inward operation of Gods spirit or extraordinarily by some other meanes or immdiately by the illumination of the holy Ghost In our iustification we haue the pardon and remission of all our sinnes by vertue of Christs merit and are adorned with his righteousnesse imputed vnto vs and this is done principally by God himselfe instrumentally by a liuely faith Our sanctification consisteth in our dying to sin and rising vp to newnes of life which is begun increased and finished in vs by Gods spirit Whosoeuer therefore are predestinate to saluation they also are effectually called that is separate from the world and ingrafted into the body of Christ and this they attaine vnto by diligent and attentiue hearing of the word Whosoeuer are effectually called are also iustified and therefore haue obtained a true and liuely faith Whosoeuer are iustified are also sanctified that is die vnto their sinnes and rise againe to newnes of life and consequently whosoeuer are still meere worldlings and no true members of Christs bodie as all those are who make no conscience of hearing Gods word diligently reuerently and attentiuely nor of treasuring it vp in their hearts they are not truly called whosoeuer haue not Christs righteousnesse and obedience imputed and applied vnto them which none haue that are destitute of a true and fruitfull faith are not iustified whosoeuer liue in their sinnes without repentance without any earnest desire and hartie endeuour of seruing the Lord in holinesse and righteousnesse of life are not sanctified and whosoeuer are not called iustified and sanctified shall neuer be saued for the end and the meanes tending thereunto are ioyned together in Gods predestination So that where the one is there the other is where the one neuer is there the other shall euer be wanting And therefore as by our sanctification iustification and vocation wee may certainly conclude that we are elected and shall be saued so if we be without these wee may as certainly inferre that wee are reiected and shall be condemned if wee liue and die in this state Seeing then this is Gods truth let not Sathan lull vs in securitie with that sophisticall cauill if wee be elected we shall be saued liue how wee list if we be reprobates wee shall be condemned be we neuer so earnest in labouring after godlinesse for these principles may well stand together it is impossible that the elect should perish and as impossible also that any who beleeue not in Christ and bring not foorth the fruites of their faith in a godly and Christian life should bee saued it cannot bee that the reprobate should attaine vnto euerlasting happinesse and that any should not attaine thereunto who desireth and endeuoureth to serue and feare the Lord because predestination and saluation are so coupled together with the meanes that come betweene them that they cannot possibly be seuered from one another nor the meanes from either of them nor yet amongst themselues euen as the first lincke of a chaine is ioyned with the last by those which are betweene them and these which are in the middle one with another CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election answered § Sect. 1 ANd these are the temptations where with Sathan assaulteth the worldling The causes which moue Sathan and his instruments to perswade the weake Christian to doubt of his election but if he haue to deale with a true Christian who is indeede elected of God and sheweth the fruites of his election by desiring and endeuouring to serue the Lord in holinesse and righteousnes then he perswadeth him to doubt of his election and to hang as it were wauering in the ayre sometime lifted vp with hope sometime deiected and cast downe with feare till at last he being wearie and tired with his doubtful thoughts and hauing no where to rest himselfe is swallowed vp of desperation like vnto a sillie bird which flieth ouer the maine Ocean and one while hopeth
subiect and not as being ready to fall vpon vs for this difference is betweene the feare of the wicked and Gods children they like malefactors which are led out to punishment are filled with horror and feare when they thinke of the torments which they are to indure but yet did neuer feare to commit such crimes as descrued the punishments and though they should escape yet this would be no warning for the time to come but Gods children seeing the iudgements which are exercised vpon the wicked doe feare not least they should be inflicted vpon them presently but least they should so offend and deserue the like punishments first auoyding sinne that they may not receiue the wages thereof And this sonne-like feare is commended vnto vs in the scriptures as being a part of the honour and seruice which we owe vnto God as appeareth Mal. 1.6 Mal. 1.6 A sonne honoureth his father and a seruant his maister if I be a father where is mine honour if I be a maister where is my feare saith the Lord Psalm 34.9 and 112.1 So Psalm 34.9 Feare the Lord yee his saints for nothing wanteth to them that feare him And Psalme 112.1 Blessed is the man that feareth the Lord and delighteth greatly in his commaundements In which places we are not to vnderstand a seruile and slauish feare but an ingenuous and sonne-like feare which drawes vs backe from falling into sinne and incites vs to performe all good duties of holinesse and righteousnes to God and our brethren because we would not incurre the displeasure of our heauenly father but do those things which are acceptable in his sight Lastly whereas the Apostle Peter 1. epist 1.17 exhorteth vs to passe the time of our dwelling here in feare 1. Pet. 1.17 hee doth not vnderstand such a feare as maketh vs to doubt of our election and saluation but such an one as prouoketh vs to obey Gods commandements and restraineth vs from wallowing and defiling our selues in sinne for with this feare in the verse following he ioyneth certaine knowledge of our redemption and consequently of our election and saluation knowing saith he that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation c. but with the pretious bloud of Christ. So that this feare doth not take away the certaine knowledge of our election and redemption but this knowledge causeth vs to feare least we fall into sinne after we are assured of this great benefit of our redemption and thereby displease our gracious God and defile our soules after they are purged with the pretious bloud of Iesus Christ § Sect. 6 Besides these places there are others also obiected Other places obiected answered Iob. 9.21 as that Iob. 9.21 Though I were perfect yet I know not my soule therefore I abhorre my life To which I answere that Iobs scope and drift in this place is to shew that euen the most iust and holie man cannot stand before Gods iudgement seate in his owne righteousnesse and holinesse which is polluted and imperfect and that therefore it behooueth euery one to despaire in himselfe and his legall righteousnesse as not being able to iustifie him in Gods sight in respect of whose puritie euen the very heauens are vncleane that so he may wholy rely vpō Gods mercy and Christs merits and this appeareth vers 2.3 I know verely saith he that it is so that is Iob. 9.2 that God is iust and all men are sinners who are righteously punished for their demerits as Bildad had reasoned in the former chapter and therefore how should man compared vnto God be iustified 3. Verse 3. If he would dispute with him hee could not answere him one thing of a thousand And vers 20. If I would iustifie my selfe Verse 20. mine owne mouth should condemne me if I would bee perfect hee shall iudge me wicked 21. And though I were innocent or perfect that is though I seemed iust in mine own eyes and knew nothing by my selfe yet I know not mine owne soule nor what secret corruptions may lurke in it and therfore I will not hereby looke to be iustified nay in this respect I abhorre my life and cast mine owne righteousnesse from me as a polluted cloute By which manner of reasoning hee confuteth Bildads obiection who affirmed that Iob and his sonnes were punished of God for their sinnes and that iustly and therefore they were not so iust and innocent as they had seemed to this Iob answereth that it is true indeede he could not iustifie himselfe in respect of his owne righteousnesse if hee compared himselfe with Gods exact iustice but must needes condemne himselfe for a wretched sinner yet hence it followed not that therfore God thus afflicted him seeing this was the state not of him onely but of all men whatsoeuer and therefore this could not be the onely cause of his extraordinarie afflictions So that this place makes nothing against the assurance of our saluation which is grounded vpon Gods free mercy and Christs merits but against that presumption which relieth it selfe in whole or in part vpon our owne legall righteousnesse § Sect. 7 The like place to this is that saying of Paul which they obiect 1. Cor. 4.3 4. 1. Cor. 4.3 4. I iudge not mine own selfe for I know nothing by my selfe yet am I not thereby iustified but he that iudgeth me is the Lord. For answering whereof we are to know that there were diuers in the Church of Corinth who censured Pauls ministerie and disgraced his gifts a gainst which detractations he bendeth his speech and maketh an apologie for himselfe saying that hee would not take vpon him to iudge himselfe concerning the excellencie and worth of his ministerie and gifts but would leaue the iudgement and approbation thereof vnto God whose ambassadour hee was and though he knew nothing which might bee obiected against him in regard of his ministerie yet hereby hee would not looke to bee iustified in Gods presence So that if this be the sense of the words as appeareth by the coherence and the drift of the place it maketh nothing for popish doubting But let it bee granted that Paul speakes not of his ministerie but of his righteousnesse and obedience to the law yet this maketh nothing against the certaintie of our election for the Apostle speaking of his owne righteousnesse and innocencie doth disclaime it from being any cause of his iustification neither doth he say that in regard therof he doubteth as the Papists would expound him but he affirmeth directly that he is not thereby iustified and rendreth this as a reason that it is God who iudgeth him and therfore though he were vnblameable before men yea though he knew nothing by himselfe yet hee could not hereby be iustified before the iust iudgement seate of God who requires such perfection and exact obedience as can be found in no man liuing for he that but once breaketh but one
Sauiour and Redeemer namely Christ Iesus who only saueth vs from our sinnes as it is Matth. 1.21 Neither is there saluation in any other as it is Act. 4.12 Matth. 1.21 Act. 4.12 For as there is but one God so there is but one Mediatour between God and man which is the man Iesus Christ as it is 1. Tim. 2.5 1. Tim. 2.5 And by him alone we haue redemption through his bloud euen the forgiuenesse of sinnes and that without any respect of our worthinesse but according to his rich grace Eph. 1.7 Eph. 1.7 Luk. 1.68 And though we do not exclude God the Father from the worke of our redemption for he is the author and first cause who hath so loued vs that hee sent his sonne to saue and redeeme vs nor the holy Ghost who applieth vnto vs the merits and efficacie of Christs death making them effectuall for our saluation yet if we speake properly our Sauiour Christ onely can be called our Redeemer and that in these respects first because he alone was ordained and deputed to perfect the worke of our redemption secondly because he onely was God and man both which were necessarily required in our Mediatour and Redeemer that hee might haue full right and abilitie to redeeme vs thirdly because hee alone gaue himselfe to bee the price of our redemption and lastly because in him onely there is perfect redemption as being our head who not only hath saluation in himselfe but also deriueth it to all the members of his bodie Thirdly I set downe the captiuitie it selfe out of which wee were redeemed namely not the captiuitie of Egypt or Babylon nor out of the slauerie of the Turke Spaniard or any other earthly Tyrant whose thraldome might well be bitter but not long because our liues are short and grieuous to the bodie but extendeth not to the soule but Christ hath deliuered vs out of the bondage of sinne Sathan hell and death in which we should haue been enthralled and fearefully tormented for euer and euer not in bodie alone but in soule also § Sect. 2 Fourthly 1. Pet. 1.18 How Christ is said to haue bought vs with a price I shew the price which hee hath giuen for our redemption namely not siluer and gold or any corruptible thing but himself euen his bodie to be crucified and his bloud to bee shed that so his fathers iustice being satisfied and his wrath appeased wee might be set free out of the thraldome of our spirituall enemies But it may be demaunded how it can truly be said that Christ hath redeemed vs by paying the price of our redemption seeing the scriptures testifie that by his power hee hath forcibly deliuered vs out of the hands of our spirituall enemies So Heb. 2.14 it is said that Christ destroyed him who had the power of death that is the diuell And Col. 2.15 the Apostle sheweth that hee hath spoyled principalities and powers and hath led them openly and triumphed ouer them And Luk. 11.22 hee is compared to a valiant champion who hath thrust the strong man Sathan out of his possession by which it may appeare that our Sauiour hath not redeemed vs by giuing a price after a legall manner but by force and as it were by conquest I answere that Christ hath both paid the price of our redemption and also hath deliuered vs forcibly by his power for hee paid the price vnto God to whom hee offered the sacrifice of himselfe that it might be a full satisfaction for sinne and a sufficient price to redeeme vs out of the captiuitie of our spirituall enemies and to purchase the fauour of God and our heauenlie inheritance in his kingdome and therefore in respect of God the Father to whom our Sauiour offred himselfe hee is said to haue redeemed vs by giuing a ransome for vs. But when Gods iustice was fully satisfied Christ dealt not with our spirituall enemies by intreatie much lesse offred hee this price of our redemption to Sathan for if no sacrifice might lawfully bee offered vnto any saue God alone much more vnlawfull was it that this sacrifice of Christs bodie should be offred vnto the diuell but by his almightie power hee ouercame the power of darknesse vanquished Sathan subdued death and broke open the prison of the graue and so by strong hand set all Gods elect at libertie For after that the debt of our sinnes was discharged our ransome paid and the handwriting of ordinances cancelled and nailed vnto the crosse these our spirituall enemies had no iust interest vnto vs nor any thing to alledge why they should longer hold vs in their captiuitie but yet the strong man who had taken possession would not willingly lose it vnlesse hee were ouercome with a greater strength and therefore our Sauiour Christ hauing bought vs of his father and so become our true owner buckled with our spirituall enemies ouercame these principalities and powers triumphed gloriously ouer them and freed vs out of their tyrannicall iurisdiction But it may bee obiected that wee were captiues vnto Sathan and therefore the price of redemption was to be paied vnto him and not vnto God the father who held vs not in his captiuitie I answere that though Sathan held vs in his captiuitie yet not in his owne right for wee had not sinned against him to whom we were not bound to performe obedience nor were indebted vnto him but wee had sinned against God whose seruants wee were by right of creation and had infinitly runne into his debt which we were altogether vnable to pay and therefore like a iust iudge he condemned vs to the perpetuall prison of death and committed vs to the custodie of Sathan as vnto a iaylor to be kept in his bondage till we had satiffied for our sinnes and discharged our debt which being impossible to vs our Sauiour Christ hauing assumed our nature and become our suretie and mediator payed that we owed and suffered that which we had descrued and so fully satisfying his fathers iustice hath purchased our redemption so as now Sathan had no more anthoritie to retaine vs in his captiuitie then the iaylor hath of holding him in prison who by the iudge is released or the executioner of hanging him whom the iudge hath acquitted or pardoned And therefore tyrannically exercising still his iurisdiction our Sauiour by strong hand ouercame him and all the power of hell that so he might set vs at libertie whom his fathers iust sentence had acquitted and his mercie pardoned The last thing to be considered is the end of our redemption namely that we should no longer serue sinne and Sathan out of whose bondage wee are released but become the seruants of Christ who hath redeemed vs seruing him in holines and righteousnes all the daies of our liues that so glorifying him here on earth he may glorifie vs in heauen and make vs partakers of those euerlasting ioyes which by his death and bloodshed he hath purchased for vs. CHAP.
they handle is the argument which they handle and the end whereunto they tend For the subiect whereof they intreate are the great workes of the euerliuing God how hee exerciseth his mercie towards his children in sustaining defending and sauing them from all their enemies and his iustice towards the wicked in turning their counsailes to foolishnes in ouerthrowing their designes and purposes curbing in their rage and violence and in punishing and destroying them Now if you consider and peruse all other writings in the world besides you shall finde no such matter contained in them for some labour in polishing humane Arts some set out large histories of the actions counsailes successe policies enterprises and perturbations of men like themselues so that at the first sight wee may know that they are indited by the spirit of man seeing they are wholie spent in humane affaires neuer intermedling with any spirituall matter appertaining vnto God Moreouer the scriptures attribute the gouerning and wise disposing of all things to Gods al-ruling prouidence that he may haue the whole praise of his owne workes as when they speake of some famous victorie they doe ascribe it neither to the wisedome of the Captaine nor to the valour of the common souldier but vnto the Lord of hoasts alone neither doe they make poems in the praise of Moses Iosua Dauid Ezechias or any other of the Kings and Leaders but in the praise of the Lord who by his owne strong arme hath giuen his children victorie ouer their enemies Now whence can this proceed but from the spirit of God inditing them who contrarie to the nature of man which desireth rather all praise himselfe doth moue him to refuse all glorie attributed to himselfe that all the praise may bee ascribed vnto God So when they speake of any benefit receiued by the Church they doe not attribute it to worldly friends their good fortune or their owne industrie and labour but to the blessing of God proceeding of his meere mercie goodnesse towards them And contrariwise when they set downe the destruction of the wicked they doe not ascribe it to any want of their owne care and prouidence nor to the malice or power of their enemies nor to blind chance or other outward accident but to the hand of God exercising his iudgements vpon them and punishing them for their sinnes Now if you peruse all other writings you shall finde that they aime at nothing lesse than Gods glorie for some write to shew their eloquence others to extoll their wits and deepe learning others to aduance the praise of mortall men aboue the clowdes some for one end and some for another all aiming at their owne praise pleasure or profit neuer so much as once respecting Gods glorie in their least thought and hence it is that setting downe any victorie they ascribe it to the weaknesse or want of wit prouidence or courage of the aduerse part or to the fortitude of the Captains the resolutenesse of the souldiers the aduantages of the place Sunne winde and such like circumstances in the meane time excluding the God of battailes as though he had no stroke in this busines So likewise when they speake of any other affaires or accidents which fall out in the gouernment of the world they ascribe all to outward circumstances inferiour meanes and subordinate causes as though God had giuen ouer the gouernment of the earth and had committed the ruling of the sterne to blind fortune Now whence can this exceeding difference proceede that they should altogether aime at the glorie of God and these wholie at the praise pleasure profit of man that they should alwaies ascribe the gouernment and disposing of all things to the wise prouidence of God and these to outward accidents naturall causes and inferiour meanes Surely because they were indited by the spirit of God and therefore themselues are diuine sauouring wholie of the author of them and these by the spirit of man and therfore al contained in them is meerly humane carnall natural § Sect. 2 The ninth reason taken from the stile of the Scriptures The ninth reason may be taken from the stile and manner of penning the Scriptures in which they much differ from all other writings whatsoeuer for whereas men in their writings affect the praise of flowing eloquence and loftinesse of phrase the holie Ghost in penning the Scriptures hath vsed great simplicitie and wonderfull plainnesse applying himselfe to the capacitie of the most vnlearned in which low and humble maner of speech he doth notwithstanding set foorth the deepe wisedome of God and the profound mysteries of religion the bottome whereof the most wise and learned in the world can not search into and vnder the vaile of simple and plain speech there shineth such diuine wisedom and glorious maiestie that all the humane writings in the world though neuer so adorned with the flowers of eloquence and sharpe conceits of wit and learning cannot so deeply pearce the heart of man nor so forcibly worke vpon his affections nor so powerfully incline his will either to the imbracing of that which is good or auoiding of that which is euill as the word of God and whence can this proceed but from the vertue power and wisedome of the spirit of God who is the author of them Moreouer wee may obserue in the stile of the Scriptures a maiesticall authoritie aboue all other witings which onely beseemeth the glorious King and soueraigne commander of heauen and earth for they speake in the same manner and inioyne the like obedience to prince and people rich and poore learned and vnlearned without any difference or respect of person not vsing any arguments reasons or perswasions but absolutely commanding that dutie which is to be done and forbidding that sinne which should be left vndone and that vnder the promise of euerlasting life and blessednesse and the paine not of the gallowes racke or wheele but of eternall death and damnation and whom beseemeth it to promise euerlasting life or to threaten euelrasting death but him only who is himselfe eternall and euerlasting and who hath this absolute authoritie of commanding all without any difference but he who is Lord Creator and gouernour of the prince as well as the people Lastly this word of God doth not only extend it selfe to the outward actions and conuersation requiring onely the externall obedience which is in fact and outward behauiour which is the vttermost that humane lawes respect because the lawgiuers can see no further but the law of God requireth especially the obedience of the heart and forbiddeth not only consent to any euill but euen concupiscence and lust now who can make lawes for the heart and conscience or though he should be so fond to make them who could either reward the obedient or punish the disobedient but God alone who searcheth the heart and reines The stile therefore of the scriptures being peculiar vnto themselues shewing maiestie in lowlinesse
he will not rest till he hath againe reuiued and quickened vs with his holy spirite Moreouer our Sauiour hath saide Math. 12.20 that hee will not breake the bruised reed nor quench the smoking flaxe Matth. 12.20 but he will support our weakenesse with his almighty power so that though with the reed we be borne downe to the ground with the boysterous blastes of Sathans tentations yet we shal be raised vp againe Psal 37.24 according to that Psal 37.24 Though hee fall he shall not be cast off for the Lord putteth vnder his hand and he will blow vpon vs with the breath of his holy spirit till he turne our small smoke to a great flame which shall neuer bee quenched by all the malice of our spirituall enemies So Matth. 13.12 our Sauiour Christ hath promissed Math. 13.12 that whosoeuer hath to him it shal be giuen and he shall haue aboundance Neither doth he limit or define any quantitie lesse or more but indefinitely promisseth aboundant increase euen vnto the least so farre is he from taking away that which he hath once bestowed And whereas wee through our weakenesse and frailenesse are easily cast downe and fall away and therefore haue good cause if we should onely looke vpon our infirmities to doubt and despaire of perseuerance yet in respect of Gods omnipotent power watchfull prouidence and promissed assistance wee may confirme our selues in faith hope and certaine assurance of continuing vnto the end for the Lord vpholdeth all that are falling and lifteth vp those who are already downe as the Psalmist speaketh Psal 145.14 Psal 145.14 the power of God is manifested in our weakenesse 2. Cor. 12.9 his riches in our beggerlinesse his mercy and goodnesse in our frailenesse and manifold corruptions and with his holy spirit hee helpeth our infirmities as it is Rom. 8.26 Ro. 8.26 Wee haue not an high priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne and therfore he is able sufficiently to haue compassion on them that are ignorant and out of the way because that hee also was compassed with our infirmities and the apostle reasoneth Heb. 4.15 5.2 Heb. 4.15 and 5.2 § Sect. 5 Secondly it appeareth manifestly by Gods workes The formen point illustrated by examples administration and practise that he wil not depriue any of that sanctifying grace which he hath once bestowed though the measure thereof be neuer so small neither can we obserue either by our reading the whole booke of God or by our owne experience that any man hauing receiued the least graine of true faith hath vtterly beene depriued of it and reiected of God Euen the disciples themselues when they were reprooued for their little faith were by him strengthened and confirmed so that all the power of hell could not preuaile against it and though Sathan indeauoured to sift them as wheate yet Christs intercession was more mightie to defend them then the diuell to destroye them and his intercession a stronger propp to vphould them then the waight of Sathans tentations to ouerthrow and bring them to ruine so he who cryed out I beleeue Lord helpe thou my vnbeliefe though his faith was weak yet it perished not but rather receiued a greater increase Yea he reiected not Thomas in his wilfull doubting and obstinate incredulitie but offered all occasions of confirming his weake faith and neuer ceased till hee had fully assured him of his resurrection In a word all the saintes of God at one time or other haue had experience of this mercy power and goodnesse of God in supporting their weaknesse vphoulding them in their great infirmities and in raysing them when they were fallen to the ground and to this end our Sauiour was annointed by Gods spirite vnto the office of his mediation that hee should preach the gospell vnto the poore heale the broken harted that he should preach deliuerance vnto captiues and recouerie of sight to the blind and set at libertie them that are brused Luk. 4.18 Luk. 4.18 To this ende hee had familiar society with the fraile and weake with those who had little faith that he might increase it and no faith that he might begett it with publicanes and sinners and men full of infirmities to this purpose he calleth such as thirst and hunger feeling their owne emptinesse of grace and earnestly desiring to bee filled and satisfied and such also as labour and are heauie laden with the vnsupportable waight of their corruptions promising that hee will ease them lastly to this end he hath ordayned the ministerie of the worde and administration of the sacraments not only to beget faith where it is not but to nourish and increase it where it is weake and feeble and therefore though our faith be neuer so weake and small let not Sathan perswade vs that therefore it shall bee ouerthrowne and turned into infidelitie for the Lord hath assured vs both by his gratious promises in his word and also by the performance thereof in his works from the beginning to this day that where hee hath giuen the least measure of faith or any other sanctifying grace there he will also increase strengthen and confirme it and where he hath begunne any good worke there hee will finish and perfect it notwithstanding our fraile weaknesse and the forcible violence of all our spirituall enemies CHAP. XLVIII Of our iustification ANd so much concerning those tentations of Sathan which he suggesteth to the end that hee may frustrate our effectuall calling § Sect. 1 Of the efficient cause of our iustification Rom. 8.30 The next subordinate cause and means of our saluation is our iustification for whomsoeuer the Lord effectually calleth those also he iustifieth as it is Rom. 8.30 In speaking whereof I will first shew what it is and afterwards answere such tentations of Sathan as he suggesteth into our mindes to the end that hee may infringe the doctrine of iustification and make it vaine and vnprofitable vnto vs. For the first Iustification is an action orworke of the whole trinitie the father sonne and holy ghost whereby God gratiously and freely imputing vnto euery faithfull man the righteousnesse and obedience of Christ the mediatour doth accept of him and pronounce him to be iust and righteous for the glorie of his name and saluation of the beleeuer The efficiēt cause of our iustificatiō is God alone as appeareth by manifest testimonies Esa 43.25 I Esa 43.25 Ezec. 16.8 euen I am he that putteth away thine iniquities for my owne sake and will not remember thy sinnes So Ezech. 16.8 The Lord thus speaketh to his church and people I spread my skirts ouer thee and couered thy filthinesse 9. Then I washed thee with water yea I washed away thy bloud from thee and annointed thee with oyle 10. Rom. 4.5 and 8.33 Psal 51.4 I clothed thee with broydred worke c. whereby he signifieth
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
I am who shall deliuer me from the body of this death and that we confesse our miserable estate vnto our captaine and leader Iesus Christ desiring him to assist vs with the power of his holy spirit that thereby we may be freed out of the hands of these our spirituall enemies whose bondage and captiuitie is so irksome and grieuous vnto vs. Neither doth the Lord now require that we performe absolute and perfect obedience to his commaundements but that to will be present in vs that we consent and approue his law to be good and delighting in it concerning the inner man that we desire and indeauour to performe that good we cannot and forgetting that which is behinde indeauour our selues to that which is before and follow hard towards the marke Phil. 3.13.14 though we cannot attaine vnto the end of our race till wee come to the end of our liues Finally the Lord doth not require of vs a whole haruest of goodnes and righteousnes but the first fruites thereof he doth not stand so much vpon our actions as vpon our affections vpon the perfection of our workes as vpon the alacritie of our willes and integritie of our hearts the righteousnes which he requireth is an humble confession of our vnrighteousnesse a sincere hatred of our sinnes a holy indeauour in the vse of the meanes to mortifie our corruptions and to rise from the death of sinne to holinesse and newnes of life which whosoeuer can offer vnto God they may assure themselues that they shall be accepted through Christ as righteous in Gods sight notwithstanding their manifold imperfections and corruptions The end of the second Booke THE THIRD BOOKE INTREATING OF SANCTIFICATION AND PERSEVERANCE as also of Sathans temptations which he suggesteth against them both and of such answeres wherewith the Christian may refute and repell them CHAP. I. Of Sanctification and the causes thereof § Sect. 1 ANd so much for the answering of such temptations of Sathan as concerne our iustification That God is the principall efficient of our sanctification Now wee are to speake of our sanctification which is the next effect of Gods election and inseparably ioyned with our iustification wherein I will obserue my former order first setting downe the doctrine of sanctification and then answering those temptations of Sathan which doe most impugne it Sanctification what is it For the first Sanctification is an action of the whole Trinitie whereby the beleeuer already iustified is by little and little renued according to Gods image in holinesse and righteousnesse by the mortification of the flesh with the corruptions thereof and the quickening of the spirit And this is our sanctification which is expressed in the Scriptures by diuers names and phrases for it is called regeneration the new birth renouation the putting off or mortifying of the old man and the putting on or quickening of the new man and such like The efficient cause of our sanctification is God himselfe who as he alone iustifieth vs and freeth vs from the guilt and punishment of sinne so he onely sanctifieth vs and deliuereth vs from the tyrannie of sinne so that it shall no longer raigne in our mortall bodies freeing vs in such measure as pleaseth him from our naturall corruptions Leuit. 20.8 which heretofore wholy ouerswayed vs. And this appeareth by plaine testimonies of holy Scriptures Iohn 1.13 Iohn 1.13 It is said that the faithfull are borne not of blood nor of the will of the flesh nor of the will of man but of God Ephes 2.10 So Ephes 2.10 we are said to be Gods workemanship created in Christ Iesus vnto good workes which phrase the Apostle vseth to note vnto vs that as God onely did create vs so he onely doth renue and regenerate vs. The Lord likewise doth appropriate this worke vnto himselfe as belonging to another Ezech. 36.26 Ezech. 36.26 and 34.28 A new heart will I giue you and a new spirit will I put into you and I will take away the stony heart out of your body and I will giue you an heart of flesh And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at Gods hand 1. Thes 5.23 The very God of peace sanctifie you throughout 1. Thes 5.23 Psalm 51.13 And Dauid finding the want hereof in himselfe hath his recourse vnto God Psalm 51.10 Create in me a cleane heart O God and renue a right spirit within me So that as God doth begin in vs this worke of sanctification so likewise he doth accomplish and finish it And therefore as we are wholy to ascribe vnto God our election vocation and iustification so also our sanctification that he may be all in all in the worke of our saluation For as he onely formed vs so he onely can reforme vs as he is the author of our naturall generation Gen. 1.28 for by his blessing we haue our being so also of our spirituall regeneration for by his spirit onely wee are renued Neither must we imagine that it is in mans power to renew himselfe no more than to beget himselfe for as well may the Blackmoore change his skinne or the Leopard his spots as wee doe good who are accustomed to doe euill Ierem. 13.23 Ierem. 13.23 yea as easily may the dead man raise himselfe as wee may raise our selues from the death of sinne to newnesse of life Eph. 2.1 Eph. 2.1 It is onely the water of Gods spirit that can wash away our Ethiopian blacknesse and turne our spotted vncleannesse into snowie whitenesse it is onely the God of life that can make vs rise from the death of sinne to newnesse of life But here it may be demaunded that if sanctification bee wholie the worke of God and not in our owne power why doe the Scriptures exhort vs to sanctifie our selues to mortifie our sinnes and to walke in newnesse of life I answere that though sanctification bee wholy from God yet these exhortations are necessarie for hee worketh this worke in vs not as in stocks and stones but as in reasonable creatures of whom he requireth consent of will desire and endeuour in the vse of the meanes ordained of God for the beginning and perfecting of this worke of sanctification in vs. And although this will desire and endeuour be his work likewise yet these exhortations to godlinesse are to good purpose for with the exhortation God ioyneth the operation of his spirit and whilest he commandeth vs he giueth power also to performe that which he commandeth whilest he exhorteth vs to sanctification hee himselfe sanctifieth vs with his spirit § Sect. 2 Now further wee are to know That the work of sanctification is common to the three persons in Trinitie T it 3.5 Eph. 2.4.5 Heb. 9.14 that as all other workes of God which he exerciseth towards his creatures so this work of sanctification likewise is common vnto the three persons in the Trinitie for first God