God the true expounders hereof are the Prophets and Apostles and also particularly apply euery one to himselfe all the Articles of our Creed which is an abridgement of all things by vs to be beleeued for our soules comfort and defence against euery temptation and assault of the World the Flesh and the â—…ell The reason of this seauenth Principle doth rise from the consequence of the fourth Principle for as in the naturall man the soule doth communicate his effâ—…cts to the body with which it is coupled and maketh his residencie in the body to be knowne by the outward workes and actions of the naturall man Euen so doth Christ vvith whom wee are one spirit communicate the force and fruits of his Spirit vnto all them whom he hath vnited vnto himselfe as himselfe testfieth For saith hee I am the Viae yee are the branches hee that abideth in mee and I in him bringeth forth much fruit Moreouer seeing God doth of right expâ—…ct at our hands to be glorified by vs in the fruits of holinesse and righteousnesse for the innumerable and vnspeakable mercies and benefits we receiue of him and seeing to take away from vs all excuse of insufficiencie and weakenesse that wee are not able of our selues to performe the things hee doth expect at our hands he hath by our vnion with Christ according to his oath made vnto Abraham giuen vs power to serue him in holinesse and righteousnes before him all the dayes of our liues no weaknesse can excuse our vnwillingnesse and intollerable vnthankefulnesse if wee neglect to glorifie him in the fruits of holinesse and righteousnesse according to the power and measure of Gods grace giuen vnto vs in all singlenesse and willingnesse of heart being the proper end of all his gifts and graces bestowed vpon vs. For wherefore hath God elected vs that we might be saued howsoeuer wee should liue No but he hath elected vs that wee should be holy and without blame before him in loue Why hath CHRIST redeemed vs from the hands of our spirituall Enemies that being free from them wee might sinne more freely No but that wee beinâ—… dâ—…liuered from the hands of our spirituall Enemies might worship him without feare in holinesse and righteousnesse before him all the dayes of our liues Wherefore hath hee freed vs from the sâ—…ruitude of sinne that we might haue the more freedome to sinne No hee hath freed vs from the seruitude of sinne that wee might be the seruants of righteousnesse Wherefore doth hee regenerate vs by his Spirit and create vs a new that we should doe nothing our selues No Wee are the workmanship of God created in Christ Iesus to good workes which God hath prepared that wee should walke in them Why doth he bestow temporall benefits vpon vs that like pamperd Horses wee should kicke against our Lord and Master No hee crowneth vs with his manifold blessings to the end wee should keepe his Statutes and obserue his Lawes Let him not therefore say or thinke that he is a Christian or regenerate man who bringeth forth no good workes to testifie his faith and on the contrary side who so bringeth forth the fruits of sauing â—…aith may assure himselfe that hee is a true Christian and a â—…ull Branch of the Vine Christ Iesus which cannot but bring forth fruit to the glory of God Many in the time of Saint Iohn the Apostle did vvith vaine confidence sav that they had fellowship with Christ and yet they walked in darknesse But the Apostle the 1 Epist 1. 6. wâ—…teth plainâ—…ly that they did 〈◊〉 and dealt not truâ—…y and in like sort many an outward professor of the Gospell in our dayes who is in the Church but not of the Church doth boldly boast and say that hee hath as stedâ—…st â—…aith and Hope in God and his Mercies as any man and that if in all the world there were but onely two to bee saued that himselfe should bee one of them two and that not of any merit of his owne but for Christs sake and for his sake onely and yet by confeâ—…nce with such and by their vainâ—… and wâ—…cked liues and conuersation they doe bâ—…ay themselues that they walkâ—… in darknâ—…sse and haue no true sauing knowledge of Gods meâ—… in Christ and that all their goodly words of Faith and Hope are grounded vpon fleshly Presumption and not vpon Gods word inwardly taugâ—…t them by the Spirit of God which teacheth that the meâ—…e and louing kindnâ—…sse of God sâ—…ould leade them to Repentance Rom. 2. 4 and to become nâ—…w Creatures 2 Coâ—… 〈◊〉 1â—… and to câ—…ucifie the â—…lesh vvith the affâ—…tions and lusts thereof 〈◊〉 5. 24. and to die to sinne and liue to righteousnesse Râ—…m 6. 14. and to liue after the vvill of GOD. 1 Peter 4. 2. For cleane contrarily their conuersation and speeâ—…es if you haue confâ—…rence vvith them sauoureth onâ—…ly of lewde ignorance and the lusts of the flâ—…sh and that they make Gods mercy in Christ but a cloake for their sinnes that they may sinnâ—… the more franckâ—…ly and securely and set all vpon Christs score they tast nothing of the Vnion which euery true Christian hath with Christ nor of the effectuall Caâ—…ng Iustification and Sanctâ—…fication which are vnseperable to all and euery one vvho hath true and sauing Faith The eight PRINCIPLE THe Workes of the regenerate person or true Belâ—…euer doc not me rit or deserue or are worthy of grace in this life or Glory in the world to come Rom. 17. 10. Rom. 8. 18. Notes vpon the eight Principle Iâ—… wee note the nature of the word Merit or Desert weâ—… may easily finde that merit or desert may haue place with men but not with God for in meâ—…iting or descruing a thing we must be nothing in debt for it vnto him of whom wee will be said to deserue it Secondly that the things wee bring to deserue by be not his but our owne Thirdly that the things we bring to deserue by be at the least equall or as much in value or worth as the thing wee will be said to deserue But if any one of these conditions doe faile there can be no merit or desâ—…rt much lesse then can the regenerate man by his vvorkes merit or deserue at Gods hands grace in this life or glory in the world to come seeing in the same are wanting all these conditions For first whatsoeuer good works may be performed of the regenerate man are due to GOD by a double right namely by the right of Creation and by tâ—…e right of regeneration Hereupon Christ giueth warning vnto his Disciples When yee haue done all thinâ—…s which are commanded you for yee Wee are vnprofitable Seruants we haue done that which was our dutie to doc Secondly whatsoeuer good thing can be done of the regenerate man is certainely of God who worketh in vs both the wiâ—…l and thâ—… decâ—… And Saint Paul in another place saith What hast thou that
grace of the Spirit is assaulted of doubting but this doubting being a fruit of vnbeliefe which is an inbred corruption of the Flesh cannot be a commendable virtue of Faith as the Papists doe teach neyther is it of the nature of Faith which in it selfe is certaine and assured and not doubting neyther is it any way incident vnto Faith but it is a fruit of vnbeliefe which is opposed vnto Faith Rom. 4. 20. And consequently though Faith be assaulted of doubting yet in it owne nature it doth remaine certaine and assured and still lyeth sucking nourishment out of Gods gracious Promises and still retaineth its propertie of certaine perswasion though in the conflict with doubting it doth not exercise it so manifestly and in such measure as before and after the Conflict of temptations And no more is doubting comming vnto the true Beleeuer from the boysterous blasts of Infidelitie being a fruit of the Flesh of the Nature of faith being a fruit of the Spirit then the shaking of a tree comming from a tempest of winde by outward accident is of the nature of the tree Laus Deo A deuout Prayer for all Christians and all times O LORD vvhich hast vouchsafed of thy vnspeakeable goodnesse to make and ordaine me thy creature to liue in this transitorie life giuing me a reasonable Soule by which I know thee my Lord and my God O most blessed Lord I wretched sinner confesse my wicked and abhominable sins I humbly aske of thee mercy and forgiuenes for the same grant mee thy strength to stand sure in faith thy knowledge to worke thy blessed will thy power to resist all errours and wicked imaginations thy wisedome to know the truth giue me thy help I humbly beseech thee that thy holy Spirit may guide me and all the thoughts and desires of my hart for the thoughts of men are miserable and their deedes vncertaine comfort therefore my soule let it walke in thy Lawes and wayes and worke thy will suffer no worldly perswasions to take place or roote in my heart but by thy holy Spirit so direct my wayes and works that they may be acceptable in the sight Suffer not my soule to perish whom thou hast so dearely bought but for thy mercies sake haue mercy vpon mee make me poore in spirit low in heart content with my calling and let my Soule rest in thee let mee loue thee as a Father a Forgiuer a Sauiour and scare thee as a Lord a Iudge a Reuenger O Father put from me my sinne and wickednesse make me to walke in the way of thy Commandements let me reuerently feare thee and stand in awe of thy iudgements Let me loue thee as a Sauiour honour thee as a father reuerence thee as a Lord and feare thee as a Iudge Grant me grace to set thy feare before mee to stand in awe of thee and of thy Iudgements that I doe nothing to prouoke thy heauy displeasure against me that I may walke in thy feare and holy ordinances and imbrance those vertues that shall euidently declare my faithful loue true honour vnsained repentance and humble feare toward thee Haue mercy pittie and compassion vpon mee most miserable sinner for my offences are horrible great and grieuous but I appeale to thy mercies which is aboue thy workes O let me liue with thee eternally and not dye though I haue deserued it make me a vessell of thy grace and mercy that I may praise thy name let not my sins souer me from thee but let me magnifie thy power and mercy O gracious God giue mee true hearty earnest and vnsained Repentance that I may from the very bottome of my heart continually lament my manifold sinnes and transgressions my vnthankfulnesse towards thee for all thy mercifull benefits abundantly bestowed vpon mee Alas that euer I became so wicked and vnkinde a Creature to displease so good a Lord so louing and mercifull a Father O forgiue me for thy most deare mercies sake forgiue mee all my sinnes that euer I haue committed against thee let me neuer more offend thee but alwayes gladly serue thee in righteousnesse and holinesse all the dayes of my life gouerne and guide my heart in thy true faith feare and loue that in all my thoughts words and deedes I may glorifie thy holy Name to whom be all glory praise power and dominion now and euermore Amen FINIS Caluin Instit. lib. 1. cap. 1. Sect. 7. Gen. 2. 17. Rom. 5. 17. Caluin 〈◊〉 lib. 1. cap. 1. Septo Iames 1. 17. Marke 14. 31. 1 Pet. 1. 25. Psal. 22. De Passâ—… Dom. cap. 7. Bern. de Passâ—… Dom. cap. 41. Aug. Tract 119 in Ioan. Iohn 10. 18. 1 Pet. 1. 18. 19. A blessed and most necessary note Heb. 10. 38. Mat. â—…5 41. Acts 20. â—…8 Rom. 5. 10. Phil. 2. Mat. 3. 17. Esay 42. 1. 〈◊〉 〈◊〉 〈◊〉 oâ—… 10. 16. Pro. 3. 32. 34 Iames 4. 6. Luke 1. 52. Esay 29. 14. 19. Gen. 22. 16. 17. 18. Esay 59. 21. 94. 10. Ezck. 37. 26. 27. 28. Iohn 6. 53. 56. 1 Cor. 1â—… 12. Gal. 2. 20. Gâ—…l 2. 20. 1 Cor. 2. 14. Rom. 8. 5. Ephes. 4. 18. Ephes. 4. 19. Tit. 4. Esay 57. 20. Prou. 28. 1. Gen. 6. 5. Phil. 2. 13. Gal. 5. 24. Rom. 7. 18. 19. Rom. 6. 19. Hphes 2. 8. Matth. 28. 20. Ephes. 2. 8. Phil. 1. 29. Iohn 17. 20. Rom. 10. 1 Cor. 1. 30. Ephes. 5. 30. Ephes. 4. 13. Mat. 28. 29. Luke 24. 49. Iohn 17. 20. a Act 1. 14. 3. 4. 10. 2. Mat. 7. 7. Iohn 28 36. Ephes. 3. 19. and 6. 18. b Marse 16. 16 Iohn 6. 53. and 22. 19. 1 Cor. 11. 24. c Mat. 23. 2. Acts 17. 11. and 18. 26. d Prou 19. e Heb. 13. 17. Rom. 13. 1. f Pet. 2. 13. Rom. 〈◊〉 8. g Psal. 119. 9. 57 Psal. 1. 〈◊〉 Iosh. 1. 8. Psal. 14. 4. 1 Cor. 1. 20. 1â—… 5. Rom. 8. 10. 1 Cor. 4. 20. 1 Cor. 16. 17. Iohn 1. 5. 8. Ephes. 14. Luke 1. 74. â—…5 1 Pet. 2. 24. Ephes. 2. 11. Deut. 30. 9. 10. Luke 17. 1â—… Phil. 2. 13. 1 Cor. 4. 7. Rom. 8. 18. Rom 6. 〈◊〉 Iam. 2. 20. Gal. 3. 10. 1 Iohn 1. 8. Iohn 1. 16. Rom. 7. 10. Rom. 11. 29. Iam. 1. 16. Matth. 13. 6. Psal. 135. 6. Esa 46. 10. 1 Cor 2. 16. Ioh. 6. 40. Rom. 8. 14. 17 1 Pâ—…t 14. 1 Cor. 1. 21. Col. 3. 3. 1 Pet. 〈◊〉 Pro. 28. 14. Rom. 1â—… 〈◊〉 Phil. 〈◊〉 〈◊〉
not thinke that Christ and his members are ioyned together by imagination as the minde of man and the thing whereof he thinketh or by consent of heart as one friend is ioyned with another as Ionathan and Dauid or by mingling together of substances as when many ingrediences are mingled together to make one medicine or by corporall coniunction in touching as Sea and Land are both ioyned together to make one Globe and the part of a Building coupled together to make one Building For although this misticall vnion betwixt Christ and all them who truely beleeue in him is a most reall a most neere a most straight and a most sure and indissoluble vnion and coniunction Yet is the same rather by experience felt in the heart of the true beleeuer then conceiued in his braine The Iewes require Miracles and the Grecians Arguments vvhich they may comprehend with their wit and wisedome But God giueth the grace of vnderstanding his Mysteries to the simple and true of heart and regardeth not the Wisedome of the wise nor the Vnderstanding of the prudent in which things the proud doe glory Therefore the true Beleeuer when hee findeth this Vnion to be aboue his capacitie yet because he is taught it by the Scriptures hee beleeueth it as it were vpon Gods bare word and by experience hee feeleth that by Faith wrought in his heart by the Holy Ghost Christ with all his Merits Benefits and Graces is actually made his owne and himselfe Christs according to the Couenant of Grace made vnto Abraham and often repeated by the Prophets Ier. 32. 38. 39. 40. Ier. 31. 31. 32. Hos. 2. 19. 20. Moreouer in the Scriptures we are taught three kindes of vnions the first is a Naturall vnion or coniunction in nature vvhen sundry things are conioyned and coupled by one and the same nature as the Father the Sonne and the holy Ghost being three distinct subsistences are all one and conioyned in one God-head and diuine nature but Christ and the true beleeuer are not one as conioyned in nature for then they twaine should be one body and soule The second vnion is a Personall Union or an vnion in person when things in nature different are so conioyned together that they make one person as the body and the soule make one man and the God-head of the sonne and his manhood make one Christ but Christ and the true beleeuer are not ioyned in person for Christ is one person and Peter a second person and Paul a third person and so many men as be true Christians or members of Christ so many seuerall persons are they The third kinde of vnion taught in the Scriptures is in the spirit and this is the mysticall vnion whereby Christ and his members are spiritually ioyned together into one mysticall body by the operation of his diuine spirit descending from him the head to vs his members applying Christ vnto vs and creating faith in our hearts whereby as by our onely instrument on our parts wee apprehend and receiue Christ and are vnited vnto him and this vnion whereby Christ and the true beleeuer are thus actually ioyned together because it is wrought and made by the spirit is called a Spirituall vnion In this Union the things vnited are the whole person of the true beleeuer toâ—…rds his Body and Soule and the vvhole person of Christ God and Man but yet they be so vnited that the true beleeuer is first and immediately vnited to the humane nature or man-hood of Christ and then by reason of the manhood to the word it selfe or diuine nature For saluation and life and the merits of Christes obedience depend vpon the fulnesse of the Godhead which is in Christ but yet it is not communicated vnto vs but in the flesh and by the flesh of Christ. This misticall vnion may be in some sort conceiued more plainely by the consideration of the vnion of the naturall man and his members when vvee consider how his soule sendeth forth from his head sense and motion to all his other members of his naturall body and that although the soule cannot from the head send sense and motion to the other members of his naturall bodie without the meanes of Arctures and Ligaments whereby the members of the naturall man are tied together that by that meanes sense and motion may be conueyed from his head to the other members and that yet the head and other members of the naturall body are not so fitly coneyed and said to be the naturall mans members because they be tied and as it were souldred together by arctures and ligaments of the body as for that they receiue life sense and motion from his soule then how much more may we conceiue and say That Christ our Head and we our selues be one mysticall body euen mysticall Christ's and that we be members of his mysticall body by the communion preparation of Christs spirit which being by nature infinit standeth in no need of any carnal meanes to make this spiritual vnion by communicating himselfe from Christ our Head vnto vs his members although Christ and we his members be distinct persons and farre distance each from other as in the naturall man the head and the foote Hence it is that Saint Iohn saith Heereby wee know that wee dwell in him and he in vs because hee hath giuen vnto vs of his spirit And hence it is that Saint Paul saith If any man hath not the spirit of Christ the same is not his Wouldest thou then know that Christ is thine and thou Christs as a true member of his mysticall body then laying aside all carnall conceits haue recourse into thine owne selfe and trie whether with the Apostle Saint Paul thou feelest thy selfe both Body and Soule to liue of Christs spirit for as thou knowest that the members of thine owne naturall bodie are thine owne members because they receiue life sense and motion from thine owne soule so euery true beleeuer doth know that he â—…s a member of Christ because that by experience he feeleth that his owne person to wit his Soule and Bodie hath receiued and doth liue of the spirit of Christ and againe as certaine thou dost know that thy members doe not liue of my soule nor my members of thy soule and that whatsoeuer members liue of thine owne soule are the members of thine owne body and whatsoeuer members liue of my Soule are the members of my owne body Euen so dost thou know that nothing doth or can liue of the spirit of Christ but Christ and the members of his body and that whatsoeuer liueth not of Christs spirit is no member of his Hence the Apostle Saint Paul as comprised in the mysticall body of Christ and by experience feeling the spirituall life vvhich hee receiued from the spirit of Christ saith I am crucified with Christ but I liue yet not I any more but Christ liueth in mee and in that I
number of them vvho are by God elected and chosen to saluation The Papist saith because predestination to saluation and reprobation is in God and not in vs no man can assure himselfe of his election to saluation except that God doe expresly by some Angell outwardly or spirit inwardly say vnto him that he is predestinated to life euerlasting After which sort Saint Paul and some few other Saints had their predestination reuealed vnto them and to confirme their opinion they alledge that no man knoweth the secrets of God but the spirit of GOD as no man knoweth the secrets of man but the spirit of man who is in him Against which the true beleeuer saith that God is not to be tyed to speciall reuelations onely For by other meanes also hee doth reueale vnto euery true beleeuer the certaintie and sure knowledge of his election to saluation For saith the true beleeuer although that God doth not by any speciall reuelation say vnto mee particularly and by naâ—…e thou art elect and predestinated to life euerlasting yet by the cooperation of his holy spirit ioyned in my heart with his word I am by the generall propositions of the Word instructed and assured that I am predestinated and elected to life euerlasting As for example the Scripture teacheth generally that this is the will of God that euery man who beleeleâ—…ueth in Christ should haue euerlasting life from which generall proposition by the inward perswasion of the holy Ghost I perswade my selfe by the certaintie of mine election to saluation because by experience I finde and know that by the ministerie of GODS Word is wrought in mee sauing faith vvhich alwayes is grounded vpon the certaine knowledge of Gods promises reuealed in his Word and not vpon ignorant presumption and vaine imaginations Againe the Scripture generally teacheth that as many as are led by the spirit of God they are the Sonnes of God and if Sonnes Heires also of eternall life From which generall proposition I perswade my selfe that I am certainely an heire of eternall life First because by the cooperation of the Spirit of God with the doctrine of the Law I finde my hard stonie heart softened and my conscience pricked and wounded while I apply vnto my selfe the curses of Gods Law and his fearefull punishments prepared for the wicked Secondly because by the further cooperation of the same spirit with the doctrine of the Gospell I doe not onely finde CHRIST IESVS crucified to be the onely sufficient meanes to free all men from Gods curses and punishments but also I relie vpon him onely for mine owne saluation Thirdly because I doe not onely loue Christ who loued me first and gaue himselfe for me and all true Christians and his doctrine and all his commandements but also I loath sinne and my selfe for my sinnes I desire nothing so much as by all meanes to be deliuered from sinne and wholy to serue God in holinesse and righteousnesse Now for so much as I doe and boldly may by the Word of God assure my selfe that these things cannot possibly proceed from my sinnefull and corrupt flesh nor from the Diuell but they are the proper and only worke of the holy Ghost I being thus led by the spirit of God may out of the said generall proposition assure my selfe that I am one of his sonnes and therefore am heire of eternall life And in like manner from other generall propositions of the Scripture euery true beleeuer or regenerate person by the applying the same to himselfe may make himselfe sure and certainely know that hee is by God elected to saluation and that how vveake soeuer his Faith bee and how often soeuer by frailtie he sinneth yet because Gods vvill and election is vnchangeable hee shal neuer be remoued from the state of saluation whereunto hee is effectually called but shall haue life euerlasting and eternall glory in Heauen The true beleeuer standeth not in his owne strength but he is kept by the power of God through faith vnto saluation It is God which stablisheth him in Christ his life is hid with Christ in God Obiection It is a proud and Hereticall arrogancie and presumption say the Papists for a miserable Sinner to assure himselfe that he shall bee saued and to confirme their opinion they alledge these places of Scripture and many others Passe the time of your dwelling here in feare Blessed is the man who feareth alwayes Be not high minded but feare Mâ—…ke an end of your Saluation with feare and trembling Answere The true Beleeuer doth not ground the assurance of his saluation vpon his owne vvorkes or worthinesse for that â—…ere indeed proud Arrogancie and Hereticall Presumption but hee groundeth the assurance of his Saluation vp on the mercifull and immutable Promise of GOD onely which is no Presumption or Arrogancie but true Christian Humilitie giuing all glory to God And the more that the true Beleeuer thus groundeth his assurance vpon God onely renouncing vtterly all worthinesse of his owne and feareth his owne weakenesse the more hee is stirred vp to pray vnto God for his assistance and by experience hee findeth the assistance of Gods holy Spirit granted vnto him and the more that hee findeth by experience Gods loue and fauour towards him in giuing vnto him the assistance of his holy Spirit the more hee loueth God and feareth to offend so gracious and mercifull a God and more and more learnes to distrust his owne worthinesse and to cleaue onely to Gods power and assistance and to assure himselfe of his Loue and Fauour vnto the end Therfore Dauid ioyned these together Serue the Lord in feare and reioyce in trembling Psal. 11. 2. Noting thereby that Gods Children feare yea euen tremble in regard of their owne infirmities and corruptions and yet at the same time they are filled with ioy in respect of their full assurance of Gods loue and fauour and of their owne Saluation Obiection The true Beleeuer cannot haue certaine knowledge and assurance of his saluation because his Faith is full of doubting which Faith is opposed to full assurance Answere The true Beleeuer is to be considered in his two parts the Flesh and the Spirit the part regenerate the part vâ—…regenerate which continually fight and striue one against the other And as the parties themselues are opposite so are their qualities and fruits for in the Spirit is Faith Hope Loue Zeale Ioy in the Holy Ghost and such other sanctifying graces In the Flesh is Doubting Infidelitis hatred of God Presumption Desperation Coldnesse Dulnesse yea Deadnesse in Religion Seruile Feare Horror and such like Corruptions so as wee may say with the Apostle I know that in my flesh that is in my vnregeneate part dwelleth no goodnesse and sometimes the one and sometimes the other hath the vpper-hand and yet alwayes retaine their owne nature and properties So that it cannot be denyed but that the Faith of the true Beleeuer which is an infused
was praying into the hands of his Father without trembling or strugling or any shew of sense of his paines who can sleepe when he will as Christ dyed when hee would who can lay aside his Garment as Christ laid aside his Flesh who can so leaue his place as Christ left his life The laying downe of his life was no imposed punishment nor forcible inuasion of death vpon him but a voluntary Sacrifice rendred vnto God for our sinnes and his bloud thus shed vpon the Crosse is a full and perfect satisfaction for our sinnes We must not be so childish as to thinke that the bloud of Christ in sensible flesh is a perfect Sacrifice rendred to God for our sinnes to satisfie Gods wrath excluding the vnion operations and passions of his soule whilest his body suffered and in the end dyed but in the shedding of his bloud wee must include all his suffering both of body and soule which testifie his patience and perfect obedience euen to the shedding of his bloud vpon the Crosse. Secondly let vs see how the precious Bloud and Death of CHRIST crucified is of infinite vvorthinesse and merit for that in regard it must vvorke infinite things for vs to wit it must deliuer vs from eternall death in Hell and bring vs to life euerlasting in Heauen in respect of eyther of which it must needes be of infinite value or else it profiteth not For an infinite purchase cannot be made without an infinite price this infinite price cannot be found in our owne merits whose thoughts words and deedes are continually euill Shall vvee then seeke for it in the euerlasting paines of Hell they are neyther meritorious nor infinite meritorious they be not for to be eternally separated from God can deserue no thankes with God if any man fall away from God God hath no pleasure in him saith the Apostle And hee vvho suffereth Hels paines is hated and no wayes beloued for Christs sentence shall be Depart from me you cursed into euerlasting fire And as Hels paines be not meritorious no more are they infinite in waight but in time onely for they must be euerlastingly suffered before they can be infinite and the Diuels and men which shall suffer them cannot endure any infinite sense of paine because they be finite Creatures God onely is infinite but the vengeance of sinne continueth for euer because no creatâ—…re is able to beare an infinite waight of punishment Since then neyther our owne merits nor the paines of Hell haue neyther worth nor waight sufficient in themselues to satisfie the anger and procure the fauour of GOD wee must seeke to Heauen euen to God himselfe for the true ransome of our sinnes and redemption of our Soules which wee can finde no where but in the person of Christ Iesus who being true God tooke our nature vnto himselfe to become one with vs and communicateth his spirit vnto vs to make vs one with him and by the infinite price of his bloud bought vs from the power of hell and brought vs vnto God for neyther the Vertues of Christs humane soule though they were many nor the sufferings of his flesh though they were painefull are simply infinite vntill wee looke vnto his person being the eternall Sonne of God Then shall wee finde that God vouchsafed with his owne bloud to purchase his Church and that wee were reconciled vnto God when we were his enemies by the death of his Sonne Moreouer concerning the infinite merit of Christs death and passion if betweene the Creator and the best of his Creatures there be an infinite distance then betweene the most glorious and blessed Throne of God in Heauen and the most base and cursed Crosse of Christ vpon Earth must needes be so infinite a distance that neyther men nor Angels can comprehend it and by consequence the Obedience of Christ who being in the forme of God humbled himselfe and became obedient to the death euen to the death of the Crosse was infinite and did in farre higher degree please God the Father then the Rebellion of Adam did displease him for Adams disobedience was the Sinne of man but Christs Obedience was the virtue of God which Obedience being infinite doth more then counteruayle Adams Disobedience and for that cause the Iustice of God is better satisfied with the Obedience of Christ then with the vengeance it might haue executed on the sinnes of men for God hath no pleasure in the death of the vvicked neyther doth hee delight in mans destruction but with the Obedience of his Sonne hee is well pleased and therein his Soule delighteth This is my wel-beloued Sonne in whom I am well pleased Loe my Chosen my Soule taketh pleasure in him in which vvords God doth not onely note the naturall loue betweene himselfe and his Sonne but hee giueth full approbation of his Obedience as being thereby as with a condigne compensation fully satisfied for the sinnes of man But here is to be noted that although the bloud of Christ crucified be a sufficient price to satisfie Gods iustice for the sinnes of all the world if men could and would apply the same to themselues by Faith yet it is estectuall onely to them who are vnited vnto Christ so that Christ is theirs and they are Christs for they onely haue power to apply his bloud vnto themselues by Faith For euen as a soueraigne Salue so Christs bloud hath sufficient virtue to heale all and it is effectuall for the healing of those onely vnto whom it is applyed Seeing then there is no meanes to purchase our Redemption but by the infinite price of Christs precious bloud let vs highly esteeme of so precious a thing and with all diligence seeke to make it ours and to vse it to the glory of God and not to our owne licentiousnesse for being bought with a price wee are not our owne but his who hath bought vs and therefore wee are not to serue our owne lusts but to glorifie him both in our Soules and Bodyes which are not ours but his who bought vs. This is the very good and end of our Redemption and it is the true libertie and happinesse of the Saints and blessed Angels in Heauen willingly and chearefully to serue the Lord by whom they were brought to that happinesse The fourth PRINCIPLE THe Mâ—…rits of Christ crucified and his whole Person and all his Gâ—…aces and Benefits stored vp in his Man hoode are made ours by being vnited vnto him as Members of his Mysticall Body by Faith wrought in our harts by the operation of his Spirit dwelling in his Man-hoode and from thence descending vnto vs his Members Notes vpon the fourth Principle THe mysticall vnion whereby Christ and his members which are all true beleeuers and they only are actually coupled together into one mysticall body is not carnall as a thing to be vnderstood according to the common capacitie of men and therefore wee must
now liue in the flesh I liue by Faith in the Sonne of God who hath loued me and giuen himselfe for mee This mysticall vnion is in both the Sacraments acknowledged for in the Sacrament of Baptisme all true beleeuers who are partakers of the outward Sacrament of Baptisme and thereby made and acknowledged to be members of Christs visible Body to wit his visible Church are by one spirit to wit by the only spirit of Christ working faith in them made members of his mysticall body the inuisible Church and in the Sacrament of the Lords Supper as in token or remembrance that wee are made members of his visible Bodie the visible Church whose Body was broken and his Blood shed for vs wee communicate and participate our Bread and our Wine So also by this outward action wee acknowledge the mysticall vnion vvhich wee haue vvith Christ and one with another by the participation and communion of his spirit of which wee spiritually liue But the question may be yet further asked how a man may discerne and know when himselfe or any other is spiritually dead and when spiritually liuing and indued with the spirituall life here spoken of To vvhich it may be answered that as vvee be naturall men although wee eate and drinke and performe all other actions and vvorkes of men vvho are naturally liuing in bodily health yet vntill by our vnion with Christ vntill by our effectuall calling vntill by our Iustification and vntill by our Sanctification wee be made new Creatures in Christ wee are dead in our sinnes because vvee be no more able to doe any the workes of new creatures liuing vnto God in Christ that is to say we are no more able to doe any works acceptable vnto GOD then the man naturally dead is able to eate or drinke or to doe any other worke or action of the man who is naturally liuing because the vvhole naturall man and euery part of him is wholy corrupted with sinne and therefore dead in sinne for First in his minde there is nothing but blindnesse and ignorance concerning heauenly matters Secondly his conscience is defiled being alwayes either benummed with sinne or else turmoyled with inward accusations and terrours Thirdly his will willeth and lusteth after that onely which is euill Fourthly the affections of his heart as Loue Ioy Hope Desire c. are stirred and moued to that onely vvhich is euill and neuer to that which is good Lastly the members of his body are Tooles and Instruments of his minde for the execution of sinne All which corruptions and deadnesse in sinne are then onely cured and wee made spiritually liuing vnto God When in Christ we be made new creatures by our effectual vnion with Christ by our effectuall calling by our Iustification and Sanctification which foure degrees of our regeneration howsoeuer they in nature goe one before the other yet too make vs new creatures in Christ doe so concurre that the true beleeuer or regenerate person finding himselfe to haue the one of them may assure himselfe hee hath them all for First the true beleeuer may assure himselfe of this vnion vvith CHRIST when hee findeth that Christ of his loue preuenting him doth begin the vnion by communicating vnto him his holy Spirit dwelling in his man hood through the ministerie of his holy Word and by the cooperation of the same Spirit vvith his word doth beget in him a liuely faith by which the true beleeuer on his part as by his onely instru ment is actually vnited vnto Christ but this vnion is not perceiued by the regenerate person before he be called Secondly therefore the true beleeuer may assure himselfe that he hauing a liuely faith is effectually called to the knowledge of the things he beleeueth for no man can effectually consent vnto the thing conteined in the Word much lesse by a liuely faith beleeue the things herein conteined vnlesse hee be first by the ministery of the Word instructed and called to the knowledge thereof to wit by hauing his vnderstanding inlightned with the knowledge of the truth and his vvill thereunto perswaded Thirdly the true beleeuer being by faith as aforesaid vnited vnto Christ and called by the ministery of the Word to the knowledge of that which by a liuely faith hee beleeueth hee may assure himselfe of his Iustification because that the faithfull are iustified before GOD by the onely imputation of Christs righteousnesse for in what manner Christ was made a sinner for vs in the same manner are wee made righteous by him but Christ was made a sinner for vs by imputation of our sinnes vnto him and therefore wee are made righteous before God by imputation of his righteousnesse vnto vs. Againe as vvee are made sinners that is guiltie of the first Adams transgression so are wee made not guiltie and iustified by the obedience of the second Adam but wee are made guiltie of the first Adams transgression by imputation and therefore wee are iustified by the imputation of the obedience of the second Adam Now the imputation of Christs righteousnesse vnto vs doth as vpon the onely cause and reason therof depend vpon our vnion with Christ made on our parts by faith onely Fourthly the true beleeuer finding himselfe vnited vnto Christ and Called and liuely Iustified hee may assure himselfe of his Sanctification for a liuely faith is not of our selues but it is of GOD. By it wee are in diuers respects both iustified and sanctified by it wee are iustified not formally as by a meritorious vertue or part of righteousnesse inherent in vs but relatiuely in respect of the Object it apprehendeth to wit as by it wee apply to our selues the righteousnesse inherent in Christ Iesus man-hood which of his owne meere mercie is imputed vnto all who lay holde therevpon by faith but by it wee are sanctified as by a grace inherent in vs as are also the graces of hope and charitie and other sanctifying graces which being in the man-hood of CHRIST without measure are by his spirit from thence infused vnto vs in measure to sanctifie vs and make vs fit for the Kingdome of Heauen and to speake both briefely and plainely of this matter Faith is a chiefe part of our Sanctification being as it vvere the roote both of other inward graces and outward obedience which concurre to our Sanctification The fift PRINCIPLE BY the outward Ministery of the Word is conuayd vnto vs Christs diuine spirit which also by the same Ministerie of the Word begetteth in vs Faith whereby wee are actually vnited vnto Christ and made one with him Notes vpon the fift Principle THE Doctrine of the fift Principle is taught and confirmed vnto vs by the whole Booke of the Acâ—… of the Apostles for through out that whole Booke examples are expresly and plainely shewed vnto vs how the Holy Ghost and Faith are giuen to the hearers by attentiue and reuerent hearing of the Word of GOD preached by his
Ministers as in the second Chapter three thousand who gladly heard the Gospell preached by Peter the Apostle receiued the holy Ghost and beleeued and in the tenth Chapter and in diuers other places it doth appeare that many of the Gentiles by hearing of the Apostles Paul and Bâ—…rnabas preach receiued the holy Ghost and beleeued the like appeareth in that Booke to haue beene done at the preaching of other Ministers of Gods Word as of Philip and Steuen and almost nothing else in effect is taught through the whole Booke but examples how the holy Ghost and Faith are giuen vnto the bearers by attentiue and reuerend hearing the word of God preached by his Ministers And these examples doe manifestly confirme the truth of Christs promise made to his Apostles and their successours that at their preaching of the Gospell he would be present with them by his holy spirit to worke Faith inwardly in the hearts of their hearers And hence for that sauing Faith is wrought in the hearts of the hearers by the operation of the holy Ghost accompanying the Word preached Faith is called the gift of God and the outward ministerie of the Word wherewith the cooperation of the spirit is ioyned is by the Prophet Esoy called the Sterne of God that is by the instrument whereby the Lord declareth his might and power to bring vs to saluation and by the Apostle Paul it is accounted the wisedome of God to bring men to saluation for saith hee seeing the world by wisedome knew not God in the wisedome of God that is by the consideration of the workemanship of the world whereby God maketh manifest his exceeding Power and Wisedome it pleased God by foolish preaching to saue beleeuers as if he should say although by the wisemen of the world the preaching of the word of God is no otherwise made reckoning of then of a foolish thing yet with God it is the greatest and chiefest wisedome to bring men vnto saluation being heard and receiued with due reuerence Let vs therefore from hence know and vnderstand and lay vp in our hearts for euer that he or shee who doth not heare or negligently heareth the word of God preached by the lawfull Minister yea and doth not compasse and effect the hearing thereof without sparing cost or paines neglect their owne saluation and willingly remaine in the cursed state of damnation vnder the tyrannie of the Deuill because they neglect and despise the meanes offered vnto them by God by which they may be made members of Christ and of the house-hold of God For marke well also the prayer of Christ made a little before his Passion how hee prayeth first for his Apostles to be made one with him and then for them who shall beleeue by the preaching of them and their successours Hence let vs conclude these notes with the saying of the Apostle Saint Paul that there is no saluation without faith and no faith but by hearing the Word of God preached The sixt PRINCIPLE AS Faith is wrought in vs by the Ministerie of the word of God so it is afterward by the same word during the whole course of our liues increased and made stronger in vs. Ephes. 4. 13. 1 Pet. 2. 2. Notes vpon the sixt Principle EVery Christian as hee is a naturall man was borne of his Father and Mother and is flesh of their flesh and after his birth hee hath his beeing and subsisting in himselfe and not in his Parents but otherwise it is of euery Christian as hee is a Christian and of the Sonne of Adam is in Christ made a new creature or regenerate man and is become the Sonne of God hee hath in Christ both the beginning of his new creation or regeneration and also his being a new creature or regenerate man and his continuing a new Creature to wit Hee hath in Christ his beginning to be and his being and continuing an holy member of his holy body of his flesh and of his bones But as a yong childe begotten after the flesh after it is borne standeth in need of nourishment thereby to be nourished and increased so he that is made a new creature or borne anew in Christ by the seede of Gods word must be fed with the same word that hee may grow in strength and spirituall increase till as the Apostle saith he become to be a perfect man and to the measure of the age of the fulnesse of Christ that is vntill he be come to perfection it selfe vvhereunto because vvee shall neuer attaine so long as vvee liue in this world vvee must all our life long be fed with the Word of God the want of which foode is a greater punishment then famine of victuals as God testifieth by his Prophet Amos 8. 11. Behold the dayes come that I will send a Famine in the Land not a Famine of bread nor a thirst of Water but of hearing the Word of God to wit eyther publikely read or preached by both vvhich vvee are effectually fed But who must preach the same such as are thereunto lawfully called for as in a Kingdome vvell ordered there is no man vvhich ought or may exercise any publike office but by the appointment and commandement of the King so none ought or can be accounted a Preacher Minister or Pastor of the Church of God to preach his word except according to Gods owne ordinance hee be lawfully called and by his lawfull calling haue from God his Commission to preach his Word for onely to the Apostles immediately and extraordinarily sent by Christ and to their Successors lawfully called by Apostolicall succession hath Christ giuen Commission publikely to preach with speciall promise of his presence with them at their Preaching by ioyning the cooperation of his Spirit vvith their Preaching Also Christ in his Prayer made a little before hee vvent into the Garden prayed onely for his Apostles and them who shall beleeue by the Preaching of the Apostles and their Successors The seauenth PRINCIPLE FAith inwardly begotten and lying bid in the heart of the true Belcener or Regenerate man is by him made manifest vnto others by the exercise of good workes appointed of God for him to walke in Ephes. 2. Marke 5. Rom. 8. Iames 2. 14. Notes vpon the seauenth Principle AMong good workes appointed for vs to walke in are principally to be remembred the Exercise of Prayer both publike and priuate the vse of the Sacraments Baptisme and the Lords Supper hearing the Word of God preached with reading and conference relieuing the Poore willing obedience to Lawes both Ecclesiasticall and Ciuill in our seuerall vocations strong striuing against and subduing of our owne lusts and affections by temperancie continencie humblenesse kindnesse patience and such like wherein vvec are admirably holpen if with feruent Prayer wee euery one particularly ioyne an earnest examination of our owne thoughts words and deedes by the tenne Commandements of