not how to pray as we ought the spirit it selfe helpeth our infirmities and maketh request for vs with sighes which cannot be expressed But God who scarcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God As the Apostle speaketh Rom. 8.26.27 who therefore can doubt of obtaining his suite euen the remission of his sinnes and reconciliation with God seeing his suite is framed and indited by Gods spirit and consequently is most wise iust and as the Apostle saith according to the will of God yea it is sollicited and followed with great earnestnesse by the same spirit and therefore our suite being wise iust and framed by the spirit according to the will of God and by the same spirite in most earnest manner sollicited and furthered there is no question but wee shall obtaine it CHAP. XXXVI Other reasons to perswade the weake Christian of the remission of his sinnes § Sect. 1 ANd these are the reasons which may be drawn from euery of the persons of the Trinitie 1. That wee are to beleeue the remission of our sinnes because it is an article of our Creede to assure vs of the remission of our sinnes to which we may ad diuers others First the beleeuing of the remission of our sinnes in an article of our Creede which we doe daily confesse and professe which is not left vnto our choise to beleeue or not to beleeue but as we confesse it with the mouth so we are boūd to beleeue it with the heart if we would be reckoned in the number of Christians Why then should we doubt of that which we are bound to performe and if wee doe not wee grieuously sinne through infidelitie which is more daungerous damnable then all our other sins whatsoeuer And therefore though there were no other reason to mooue vs though our hainous and manifold sinnes should make it seeme vnto vs neuer so incredible yet let vs set aside all impediments and breake through the violence of all obiections and beleeue in obedience to Gods commaundements and because it is our dutie the performance whereof is very acceptable vnto God and the neglect whereof is a sinne most daungerous and damnable Which that we may perfourme let vs carefully obserue the condition of the couenant of grace that is let vs rest and rely vpon Christ Iesus alone for our saluation by a liuely faith and turne vnto God by vnfained repentance and then there is no place left to doubting of that which in dutie we are bound to beleeue § Sect. 2 Secondly the afflicted soule labouring vnder sinne may receiue no small assurance by the testimonie of Gods faithfull ministers 2. The testimonie of Gods faithfull ministers Matth. 16. for the keyes of the kingdome of heauen are committed vnto them and they haue power giuen them of God here on earth to bind and loose not as though they could by their owne authoritie and in their owne name giue pardon of sinnes to whom they list as the papists teach and practise for this is proper and peculiar vnto God alone as euen the Pharises well knew whereof it was that seeing our Sauiour Christ take vpon him to forgiue sinnes whom they imagined to bee a meere man they affirmed that he blasphemed For who say they can forgiue sinne but God onely but they haue authoritie giuen them of God vpon due examination and tryall of their faith by the fruites thereof vnfained repentance certainely to declare and pronounce vnto them that their sinnes are forgiuen Whosoeuer therefore haue this testimonie of Gods faithful ministers who are well acquainted with their estates giuen vnto thē they may assure themselues that it is vndoubtedly true and most certaine for who is it that dare oppose himselfe and contradict the testimonie of Gods spirite in the mouth of so many his faithfull ambassadours who dare bee so presumptuous as to take vppon him the discerning of his state better then the ministers of God who being appointed of God to this function are indued with a great measure of his spirit whereby they are inabled to discerne and iudge of mens estates better then they themselues for he that is spiritual discerneth all things and is made acquainted with the mind of Christ as the Apostle speaketh 1. Cor 2.15.16 And therefore if diuers of Gods faithfull ministers with one consent pronounce vnto any paenitent sinner the remission of their sinnes and assure them after the examination of their estate that they are in the loue and fauour of God it should be vnto them ten thousand times more forcible an argument to perswade thē to confirme their faith in the assurāce of Gods loue then the cōtrarie testimonie of Sathan or their timorous vnbeleeuing flesh to moue them to doubting thereof if our bodies be sicke we committ our selues to the skill and care of the phisition and good reason because wee knowe he is better able to discerne of our estate then we our selues and beleeuing his iudgment to bee good wee suffer him to applie such remedies as hee thinketh most fitt why then should wee not committ the discerning of our estate to the phisition of the soule no lesse careful and in this respect much more skilful for the others rules in some patients may faile him but the grounds whereupon the spirituall physition buildeth are most infallible being the vndoubted truth of God Why should we not rather beleeue their often approoued iudgment then our owne timorous phantasies or Sathans testimonie who is our malitious enemie § Sect. 3 Thirdly the afflicted soule may gather assurance of the remission of sinnes from the contrarie testimonie of the diuel The 3. Reason drawne from the contrarie testimonie of Sathan For when ther is any suggestion cast into our mindes which is repugnant to the word of God and the testimonie of Gods spirit in the heartes of the faithfull we may assure our selues that it is the speech of Sathan or of our corrupt fleshe the messenger of Sathan both which come to one end but those motiues and suggestions that God will not receiue vs to mercie that our sinnes are vnpardonable that wee are reprobates and castawayes that now it is too late to turne vnto God proceed not from Gods spirit for they are quite contrarie to that which the scriptures teach vs namely that the mercies of God are infinite and hee alwaies readie to receiue vs to grace when we turne vnto him that if we wil earnestly repent and in the mediation of Christ sue for mercie hee will make our scarlet sinnes as white as snow that it is neuer to late to turne vnto God for if wee repent hee hath promised to remit our sins and to receiue vs into his fauour Neither are wee to imagine that the testimonie of Gods spirit in our consciences is contrarie to the testimonie of the same spirit in the holy scriptures and therefore seeing these suggestions
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
sonne we may returne againe and be receiued into his euerlasting loue and fauour § Sect. 4 Secondly That spirituall afflictions tend to our mortification the Lord sendeth afflictions to mortifie in vs the old man the flesh and vnregenerate part now the flesh is not onely in our bodie but also in our soule and euery part and facultie thereof and therefore the Lord doth not afflict the bodie alone with outward calamities but euen the soule also with griefe of minde and horrour of conscience with the waight of sinne and sense of his wrath to the end that our corruptions both in bodie and soule may be mortified the old man with the lusts thereof crucified and in the end fullie abolished Iere. 4.4 And therefore doth the Lord breake our hard and stonie hearts therefore doth he plowe and teare them vp like fallow ground to the end that the seede of his grace being sowne in them may take roote fructifie and bring forth a plentifull haruest of godlinesse to his glorie and our comfort It is not therefore for want of loue that our heauenly father doth thus bruse vs and euen crush vs in peeces it is not because he will reiect vs and cast vs of but when we are truely humbled when our hard hearts are softned and our spirits broken and made contrite then will he regard vs and shew his tender loue and mercifull kindnesse vnto vs as he hath graciously promised Matth. 12.20 The brused reede will he not breake Matth. 12.20 Psa 51.17 and smoking flax shall he not quench So Psal 51.17 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise And the Prophet telleth vs that our Sauiour Christ was sent into the world to preach glad tidings vnto the poore to binde vp the broken harted c. to comfort all that mourne Esa 61.1 2 3. to giue them beautie for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines c. as it is Esa 61.1.2.3 Luk. 4.18 § Sect. 5 Lastly Gods dearest children subiect to spirituall affliction that the afflictions of the minde the apprehension of Gods wrath the sting of sinne and torments of conscience are not any true and certaine signes of Gods hatred hereby it plainely appeareth in that the most deare children of God haue been subiect to them and that in great measure For example Iob who by Gods own testimony was the iustest man that liued on the earth Iob. 1.8 Iob. 1.8 notwithstanding was so grieuously afflicted both in body and minde that he bursteth out into these grieuous complaints Iob. 6.4 9.17 18. 13.24.26 16.9 19.11 Iob. 6.4 The arrowes of the almightie are in me the venime whereof doth drinke vp my spirit and the terrors of God fight against me And chap. 9. vers 17. He destroyeth me with a tempest and woundeth me without cause 18. He will not suffer me to take my breath but filleth me with bitternesse So c. 13.24 Wherefore hidest thou thy face and takest me for thine enemie And v. 26. Thou writest bitter things against me and makest me to possesse the iniquities of my youth And c. 16.9 His wrath hath torne me and he hateth me and gnasheth vpon me with his teeth mine enemie hath sharpned his eyes against me And. c. 19.11 He hath kindled his wrath against mee and counteth mee as one of his enemies Looke also vpon the example of the Prophet Dauid who though he were a man according to Gods own heart yet was he made to drinke a deep draught in this cup of inward afflictions and was vexed not only outwardly in his estate goods and body but also in his soule with the sense of Gods wrath with the waight of sinne and the terrors and torments of conscience which make him to vtter these and such like pittifull complaints in the booke of the Psalmes Psal 6.3 Psal 6.3 My soule is also sore troubled but Lord how long wilt thou delay And v. 6. I fainted in my mourning I cause my bed euery night to swim and water my couch with my teares So Psal 38.2 Psal 38.2.3 Thine arrowes haue light vpon me and thine hand lieth vpon me 3. There is nothing sound in my flesh because of thine anger neither is there any rest in my bones because of my sinne 4. For mine iniquities are gone ouer mine head and as a waightie burthen they are too heauie for me c. And Psal 88.7 Thine indignation lieth vpon me Psal 88.7.14 15 16. and thou hast vexed me with all thy waues And v. 14. Lord why dost thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off So in the 77 Psalme he taketh vp this lamentable complaint vers 7. Psal 77.7 8 9 10. Will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercie cleane gone for euer doth his promise faile for euermore 9. Hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure 10. And I said this is my death Looke also vpon the Apostle Paul who though he were a chosen vessel whom God had seperated from his mothers wombe to carrie his name before the Gentils and is is Act. 9.15 Act. 9.15 Gal. 1.15 2. Cor. 6.4 5 6 7 8. Gallat 1.15 yet was hee afflicted grieuously not onely outwardly in body as hee professeth 2. Corinth 6.4.5.6.7.8 c. but also in minde for the messenger of Sathan was sent to buffet him 2. Cor. 12.7 8. and hee had a long time a pricke in the flesh from which hee could not be freed though he often begged this fauour at Gods hand as appeareth 2. Cor. 12.7.8 And the burthen of sinne grieuously afflicting his conscience forced him to cry out Rom. 7.24 Rom. 7.24 O wretched man that I am who shall deliuer me from the body of his death § Sect. 6 So that by these and many such like examples That Christ himselfe indured these spirituall afflictions 1. Cor. 10.13 1. Pet. 5.9 Esa 53.3 that is manifest vnto our comforts which the Apostle speaketh 1. Cor. 10.13 There hath no temptation taken you but such as appertaineth to man for the same afflictions which we suffer are accomplished in our brethren which are in the world as it is 1. Pet. 5.9 Yea the same and farre greater were indured by our head Iesus Christ himselfe who receiued deepe and grisly woundes in respect of those small scratches which we suffer and drunke the full cupe of Gods heauie displeasure of which we onely sip or taste for he was not onely in his outward state deiected and reputed as an abiect amongst men nor persecuted by his cruell enemies alone euen to
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
respect than Gods spirit who wholy and onely knoweth all his secret counsailes In respect of truth hee is most true yea truth it selfe and in regarde hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 Ioh. 16.13 And therefore as in respect of his knowledge he cannot bee deceiued so in respect of his truth he cannot deceiue In respect of faithfulnesse he is most faithfull and iust in all his waies Psal 145.17 1. Cor. 1.9 especially in his word Psal 145.17 for his testimonie is sure as it is Psal 19.7 and therefore he cannot lie 1. Cor. 1.9 Psal 19.7 neither will he conceale the truth for any respect of persons and consequently whatsoeuer this al-knowing true and faithfull witnesse testifieth we are vndoubtedly to beleeue as being most sure and certaine If an Angell sent from heauen should assure vs from God that wee are elected euen the Papists themselues could not deny but that we might be assured thereof by such a reuelation without any manner of doubting but the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God is so much more certaine and without exception than the testimonie of Angels as the spirit of God better knoweth the counsels of God than Angels as it excelleth them in truth and faith as the testimonie which is imprinted in the heart is more firme then that which is spoken in the eare which may easily be forgotten And therefore if by their doctrine we might be assured of our election by the extraordinarie reuelation of an Angell then much more certainely may wee be assured hereof by the ordinarie testimonie of Gods spirit which he witnesseth in the hearts and consciences of the faithfull § Sect. 2 The proposition being manifest That Gods spirit testifieth that we are the sonnes of God let vs proue the assumption which containeth two branches first that the spirit of God testifieth to our spirits that we are the sonnes of God and secondly doth fully assure vs of this testimonie that it is most vndoubted true both which are manifest by Gods word First that Gods spirit giueth this testimonie in the hearts of the faithfull Rom. 8.15.16 it is euident Rom. 8.15.16 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie abba father the same spirit beareth witnesse with our spirit that we are the children of God Gal. 4.6 So Gal. 4.6 Because ye are sonnes God hath sent forth the spirit of his son into your hearts which crieth abba father Which places doe so euidently proue this point that there needes no more reasons or allegations for first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubte of our election and saluation and then hee telleth vs that wee haue receiued the spirit of adoption which beareth witnesse vnto our spirit that wee are the children of God § Sect. 3 Secondly because we are exceeding weake and the graces in vs shadowed with imperfections and our faith mixt with doubting because we are saued as yet but by hope as it is Rom. 8.24 And we walke by faith and not by sight as it is 2. Cor. 5.7 and this our faith is continually shaken with manifold temptations therefore least we should doubt of Gods loue and our election adoption and saluation the Lord hath giuen vs his spirit to seale and further to confirme this assurance in our hearts and that it might be an earnest and a sure pledge vnto vs whereby he might secure vs concerning the couenant which he hath made with vs. The truth hereof appeareth in many places of the Scripture 2. Cor. 1.22 2. Cor. 1.22 Who hath sealed vs and hath giuen the earnest of the spirit in our hearts So Ephes 1.13 In whom also ye haue trusted Eph. 1.13 after that ye heard the word of truth euen the Gospel of our saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise 14. Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie And Ephes 4.30 Eph. 4.30 The Apostle exhorteth vs not to grieue the holy spirit of God by whom we are sealed vnto the day of our redemption And 2. Cor. 5.5 2. Cor. 5.5 he saith that God hath giuen vnto vs the earnest of his spirit Which wordes doe minister vnto euery faithfull man no small consolation if they bee rightly waied for first wee vse to seale those things which we would haue most certaine and out of all controuersie as when a man hath made a promise or couenant with another for his better securitie he doth commit it to writing and least yet there should any scruple or doubt rest in his minde he doth confirme it by adding his seale to put the matter out of all question so the Lord hath added to the written couenant of his word whereby he hath assured vs of our election adoption and saluation the outward seale of the sacraments and the inward seale of his spirit whereby he hath ratified it not in it selfe but in our hearts that so all cause of doubting being taken away we might certainely be assured of his promises that they belong vnto vs not after a generall manner as the Papists teach but particularly euen as this assurance is particularly sealed by Gods spirit in the heart of euery true beleeuer Rom. 4.11 Rom. 4.11 The end therefore why we are sealed to saluation by Gods spirit is not that we should doubt thereof but that it might be out of all question fully ratified and confirmed vnto vs for this is signified by this metaphor here vsed of sealing as may appeare not onely by the ordinarie custome amongst vs but also by the vse thereof in former times So when Ahashuerosh would haue letters written in the Kings name which no man might reuoke he commaundeth that they should be sealed with the Kings ring Hest 8.8 Ioh. 6.27 Hest 8.8 And Ioh. 6.27 it is said that God the father had sealed our Sauiour Christ that is confirmed him in his office of mediation by giuing euident testimonies and manifest signes that the people might not doubt of his calling and anoynting Matth. 3. 17. and 17.5 and Ioh. 1.32 So whereas the holy Ghost in the faithfull is called the earnest of our inheritance this ministreth vnto euery true beleeuer no small consolation nor doubtfull assurance of their saluation for we know that an earnest is giuen amongst men to ratifie and binde a bargaine so as they cannot goe from their agreement after earnest is giuen and receiued The word arrhabo which is here translated earnest hath also other significations which minister vnto Gods faithfull the same assurance and the like true comfort Gen. 38.17.18 Genes 38.17.18 this word is vsed to signifie a pledge or pawne
and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor indeauoring to serue the Lord in holinesse and righteousnesse of life then is it not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination for the testimonie of Gods spirit in the conscience is the same with the testimonie of the word and therefore it doth not beare witnesse nor giue any assurance that they are saued which Gods word pronounceth to bee in the state of damnation When therefore this testimonie is giuen in a faithfull man and agreeable to Gods word it is the testimonie of the spirit which sealeth vs in the full assurance of that wee beleeue according to that Ephesians 1.13 where the Apostle saith Eph. 1.13 that after the faithfull had receiued the word of truth euen the Gospell of their saluation and beleeued therein they were sealed with the holy spirit of promise But those who make no conscience of hearing the Gospell preached and when they heare it doe not beleeue it nor apply it to themselues by a true and liuely faith nor bring foorth any fruites thereof in a holie and Christian life they haue neither faith nor Gods spirit and therefore if they haue any perswasion of their election and saluation it is not the testimonie of Gods spirit but their owne phantasie and a vaine opinion arising from carnall securitie and presumption § Sect. 6 Secondly Another means to discerne the testimonie of the spirit the testimony of Gods spirit may hereby bee knowne first in that it throughly perswadeth the faithfull of their election and saluation secondly by the manner of perswading them thirdly by the effects of this testimonie and perswasion For the first the spirit of God doth not only giue this bare testimonie that wee are elected adopted and shall be saued but also doth fully perswade vs hereof as being a thing most certaine and without question So 1. Cor. 2.12 the Apostle saith that wee haue receiued the spirit of God 1. Cor. 2.12 that wee might know the things that are giuen to vs of God And Eph. 1. 17 18. Gods spirit is called the spirit of wisedom and reuelation Eph. 1.17.18 which doth inlighten the eyes of our vnderstanding that we might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints and what is the exceeding greatnesse of his power particularly towards vs that beleeue according to the working of his mightie power So the Apostle Iohn saith 1. Ioh. 3.24 hereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs 1. Ioh. 3.24 So that wee may be assured that we haue Gods spirit therby be throughly perswaded that Christ dwelleth in vs and consequently that wee are elected and shall be saued And chap. 4.13 Hereby know wee that we dwell in him and he in vs and 4.13 because he hath giuen vs of his spirit And the Apostle Paul by the spirit of God was so stedfastly assured of Gods loue that he professeth that he was firmely perswaded that nothing could separate him from it Rom. 8.38 39. Rom. 8.38 39. So that the spirit of God throughly perswadeth the faithfull that they are elected and shall be saued whereas the wicked who are destitute of Gods spirit may wel haue a fond opinion and a foolish conceit that they are highly in Gods loue and elected to saluation through carnall securitie and vaine presumption but they are neuer throughly perswaded hereof for when any affliction of bodie or minde is inflicted on them their vaine perswasion vanisheth away and nothing remaineth but doubting which in the end bringeth them to vtter desperation But here the tempter will take occasion to discourage the weake Christian and to perswade him that he hath not Gods spirit seeing he doth not feele in himselfe this firme perswasion of Gods loue and his election and saluation The perswasion of the spirit not alwaies discerned in our sense and feeling To which we are to answere that Gods spirit doth throughly perswade although not at all times neither in our present sense and feeling for immediatly after our conuersion when wee are newly regenerate and like new borne babes in Christ the motions of the spirit are but weake in vs and we are not skilfull in vnderstanding this heauenly language of the spirit wherewith we haue been altogether vnacquainted but the spirit waxing stronger in vs and we growing to a ripe age in Christ doth crie in our hearts Abba father and testifieth to our spirits that we are the sonnes of God which we then being better acquainted with this heauenly speech do well vnderstand and are throughly perswaded thereby And secondly when the poore Christian who hath receiued a great measure of the spirit is exercised in the spirituall conflict the hideous noise of Sathans temptations which like Cannon-shot sound in his eares and the tumultuous outcries of his owne passions doe so disturbe and wholie possesse him that he can not heare the voyce of the spirit perswading him that hee is the child of God till the skirmish bee past and the noise of temptations ceased and then againe as in former times hee heareth to his comfort the spirit of God perswading him of Gods loue and hereby hee is againe assured thereof So that wee are not to iudge of the hauing of Gods spirit in the time of our Christian infancie and spirituall nonage nor yet according to our present sense in the time of temptation but when wee are come to perfect age and when the conflict of temptations is ceased Secondly the testimonie of Gods spirit perswading vs of his loue and our election is knowne by the manner whereby it perswadeth vs namely it perswadeth vs hereof with arguments grounded vpon Gods word and drawne not from any worthinesse in our selues but from Gods free grace and vnderserued mercie and from the righteousnesse and merits of Christ whereas Sathan and our owne flesh neuer vse such reasons but either mooue vs to a bare and vaine opinion which hath no ground at all but selfe-loue which maketh men easily beleeue that which they desire or els with some arguments drawne from some outward common benefits bestowed indifferently vpon the good and bad or lastly from a pharisaicall conceit and false opinion of our owne worthinesse and deserts § Sect. 7 Lastly The 3. meanes to discerne the spirit namely by the fruites thereof the testimonie of Gods spirit is knowne and discerned by the effects thereof for after that it hath effectually perswaded vs that we are elected and the deare children of God we are mooued thereby to trust wholie in God and to loue him as our gratious father from which loue proceedeth a zeale of his glorie and a true hatred of sinne because thereby our heauenlie father is dishonored displeased with vs and a
true loue and heartie endeuour of imbracing holinesse and righteousnesse because thereby our gratious father is glorified and well pleased with vs. If therefore these effects and fruites follow this perswasion of Gods loue and our election wee may bee assured that it is the spirit of God which doth perswade vs but if wee haue no such trust and affiance no such loue of God no zeale of his glorie no hatred of sinne no loue nor desire of embracing righteousnesse but remaine as carnall worldly and prophane as euer we were then let vs bragge as much as wee will of our perswasion of Gods loue and our election yet it is most certaine that this perswasion is not wrought in vs by Gods spirit but that it is a vaine conceit and fond opinion which proceedeth from selfe-loue carnall securitie and fond presumption which in the end vanishing away will leaue vs in despaire CHAP. IX Of the meanes whereby we may be assured of our election § Sect. 1 ANd thus haue I proued that those who are conuerted vnto God iustified The first means the testimonie of the holie Ghost and in some measure sanctified may ordinarily attaine vnto the assurance of their election Now I will shew the meanes and signes whereby wee may bee thus assured The first and principall meanes which assureth vs of our election is the inward testimonie of Gods spirit which crieth in our hearts Abba father Rom. 8.15 16. and witnesseth vnto our spirits that we are the children of God as it is Rom. 8.15 16. Which testimonie it doth not giue by extraordinarie reuelation but by a secret application of the promises of the Gospell vnto vs and by an inward cooperation whereby it maketh the outward ministerie of the word effectuall for the begetting of faith in vs whereby as with an hand wee doe appropriate the generall promises of the word vnto our owne selues And when the Ministers vse reasons to perswade vs of Gods loue in Christ the holy ghost openeth our deafe cares and inlighteneth our blinde vnderstandings and powerfully inclineth our wils so that we may attentiuely heare truly vnderstand and bee fully assured of that truth which is deliuered not only in respect of the whole Church but also in respect of our selues particularly so as we can say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who doe beleeue and am assured of them seeing they are promised on no other condition Diuers differences between the testimonie of the spirit and presumptuous securitie But the tempter will obiect that many through carnall presumption doe perswade themselues that al the promises of the Gospell doe belong vnto them and therefore we may easily be deceiued not being able to discerne betweene the testimonie of the spirit and presumptuous securitie I answer that those who are indued with Gods spirit may easily discerne the testimonie of the spirit from the carnall language of presumption as is euident by that which before I haue deliuered and also may more plainly appeare by manifest differences if the one bee compared with the other For presumption is a fruite of originall corruption which accompanieth vs from our mothers wombe till it bee beaten downe with Gods sanctifying spirit but the testimonie of the spirit is a thing supernaturall which no man euer feeleth before his conuersion vnto God when as by the preaching of the word he is humbled vnder the burthen of sinne sorrowing and grieuing for his sinnes past and detesting them from his hart and purposing to leaue and forsake them in the time to come If therefore wee haue had alwaies this testimonie in our mindes that wee are in Gods fauour and elected and neuer felt our conuersion nor discerned any fruites thereof then doth this testimonie proceede from carnall presumption and not from Gods spirit Secondly those who haue the testimonie of the spirit make conscience of the diligent and carefull vse of the outward meanes of saluation as the hearing and reading of the word the receiuing of the Sacraments and other holie duties of Gods seruice because they know that the inward testimonie of the spirit is not ordinarily seuered from the outward testimonie of the word and the assurance of Gods loue and our election is not wrought immediatly in vs by reuelation of the spirit but by the preaing of the word and vse of the Sacraments made effectuall by the inward cooperation of the holy Ghost But presumption as it ariseth not from the vse of these meanes made thus effectuall but from carnall securitie so is it not confirmed thereby for the lesse that the presumptuous man heareth the word and perfourmeth the duties of pietie and Gods seruice the more confidently doth he boast of his faith and full assurance and therefore hee maketh no conscience of vsing these meanes ordained of God nay contrariwise he will not sticke to affirme that the hearing of the word too often is the cause that troubleth mens mindes and afflicteth their consciences moouing them to doubt of Gods mercie which before they neuer called into question and why is this but because hereby men are rouzed out of their sleepe of securitie and haue their confident presumption beaten downe If then wee are carefull to vse all holie meanes ordained of God to assure vs of our saluation that assurance and testimonie which followeth is the testimonie of Gods spirit otherwise it is nothing els but fond presumption Thirdly presumption is most confident and neuer doubteth nor maketh any question of his election saluation who thus presumeth but this testimony of the spirit is much assaulted with doubting and oftentimes thereby so exceedingly weakened that wee cannot heare the voyce thereof as wee may see in the example of Iob Dauid the father of the possessed child the two Disciples who iourneyed to Emaus and in all Gods children who haue not yet attained vnto fulnesse of perswasion vnto which none can come but by degrees And therefore if wee can bragge with secure worldlings and say with the proud Pharisie I neuer was troubled I thanke God with any doubting of mine election saluation as many are but alwaies haue had a strong beleefe that I am in Gods loue and shall vndoubtedly be saued wee may assure our selues that this is the voyce of presumption and not the testimonie of Gods spirit Fourthly presumption is ioyned with worldlinesse and prophanesse but the testimonie of Gods spirit is neuer seuered from sanctification or at least from an earnest desire and holie endeuour of seruing the Lord in holinesse and righteousnesse for as I said the testimonie of the spirit in the conscience is neuer contrarie to the testimonie of the spirit in the word neither doth it beare witnesse that those are in Gods loue and elected to saluation which the Scriptures witnesse to bee in Gods displeasure and in the state of condemnation namely all vnrepentant sinners continuing in their
vnrepentancie and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes and with an earnest endeuour of seruing God in the duties of holines and righteousnes then it doth not proceed from the testimonie of Gods spirit but from carnall securitie and fond presumption Lastly presumption no longer perswadeth men of Gods loue and fauour than they enioy the outward benefits of this life but when the Lord laieth vpon them any grieuous affliction either outwardly in bodie and state or inwardly in mind then this perswasion vanisheth and nothing remaineth but doubting which commonly endeth in vtter despaire but the testimonie of the spirit is constant and permanent and howsoeuer wee cannot by reason of the grieuousnesse of afflictions and the violent noise of our own passions heare the voyce thereof at some times yet afterwards againe it crieth alowd in our hearts Abba father and witnesseth vnto our spirits that we are the sonnes of God So that the chiefe meanes whereby wee are assured of our election is the spirit of God But seeing we haue it not naturally in our selues how may we attaine vnto it Surely we are to haue our recourse vnto the Father of lights by earnest prayer Iam. 1.17 Matth. 7.7 Luk. 11.13 from whom descendeth euery good and perfect gift hauing our faith grounded vpon Gods gracious promise namely that if we aske we shall receiue and more especially that hee will giue his holie spirit to them that aske it as it is Luk. 11.13 § Sect. 2 The second meanes whereby wee may attaine to the certaintie of our election The second meanes the hearing of the word is the hearing of the word wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners and whereby also he ordinarily begetteth this faith and repentance in all his children For howsoeuer Paul may plant and Apollos may water but God alone giueth the encrease yet Gods blessing ordinarily accompanieth his owne ordinance making it effectuall by the inward operation of his spirit for those ends for which he hath ordained it And though the word may long sound in our eares before it pearce the heart or beget any sauing grace in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull yet those who make conscience of hearing the word with diligence reuerence and attention and pray for the assistance of Gods spirit whereby it may become profitable to their saluation may constantly expect the blessing of God vpon his owne ordinance which they carefully vse in obedience to his will whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word feele this assurance of Gods loue and our election yet let vs not giue it ouer but expect Gods blessing vpon it and waite his leasure assuring our selues that in the end hee will make this his owne ordinance effectuall for those ends for which he hath ordained it § Sect. 3 The third meanes whereby we may attaine to the assurance of our election The third meanes the vse of the Sacraments is the frequent and religious vse of the Sacrament of the Lords supper whereby our faith is more and more confirmed the in truth of Gods promises For the Lord to the preaching of his word which is the couenant of grace hath added these seales that we might be the more throughly assured of his loue and fauour and therefore if we conscionably frequent this holy Sacrament the Lord will blesse also this his owne ordinance Moreouer they who worthily receiue these holy misteries doe receiue Christ Iesus and haue the vnion and communion which is betweene him and them more and more strengthned and confirmed for hee that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Ioh. 6.56 As it is Ioh. 6.56 Now there is no condemnation to those that are in Christ Iesus Rom 8.1 Rom. 8.1 and therefore they neede not doubt of their election and saluation § Sect. 4 The fourth meanes whereby we may be assured of our election The fourth meanes the effects of our election Zanch. de Attrib l. 5. c. 2. are the effects of Gods predestination which are the vndoubted signes thereof for the effects argue the cause as the cause the effects and that not onely in naturall things but also in those which are supernaturall and spirituall and therefore as certainely as we know that there is fire because it casteth forth heate and the sonne by his casting forth of bright raies whereby the world is lightned and that a tree is good by the good fruits which it bringeth forth so also may wee as certainely be assured that we are elected of God when wee finde in our selues the effects and vndoubted signes of our election Neither are these effects bare signes onely of our election but also manifest seales which by their plaine impression doe euidently assure vs thereof so that though we doe not directly and immediatly know Gods election predestination and eternall decree of our saluation in God himselfe electing predestinating and decreeing that we shall be saued yet we may plainely see apparant seales and impressions hereof in our selues liuely resembling that which is secret in Gods hidden councell and as we not seeing the seale which maketh the impression doe easily discerne the forme fashion and quantitie thereof by the print which it hath made so wee not seeing Gods secret decree of predestination may notwithstanding attaine to the euedent knowledge thereof by that impression which it maketh in vs. This also may further be illustrated by a familiar similitude namely as the sunne shining vpon vs with his bright beames doth imprint as it were in our eyes the image of his light whereby we see the sunne and the light thereof the beames of the sunne which are cast vpon vs being reflected backe againe to the sunne it selfe so the foreknowledge of God whereby he hath decreed that we shall be saued before all eternitie is secret in it selfe so that we cannot see not vnderstand it directly but yet whilest God doth acknowledge vs for his elect he doth expresse the image and forme of this his foreknowledge in those whom he hath elected whereby we doe also acknowledge him our gracious God who hath elected vs and so it commeth to passe that by the true knowledge of God which is communicated vnto vs whereby we acknowledge him for our God and father wee also know his foreknowledge whereby he knoweth and acknowledgeth vs for his sonnes and children For first God knoweth vs and then by the light of this knowledge communicated vnto vs he inlightneth our hearts with the true knowledge of himselfe as
and power in punishing their sinnes which they commit with greedines but he is glorified when hee mercifully deliuereth repentant sinners out of the bondage of sinne and Sathan who are wearie of their captiuitie and desire nothing more then freedome that they may in the rest of their liues serue him their redeemer in the duties of holines and righteousnes And therefore they who liue in their sinnes without repentance continuing still traytors to God seruants of Sathan can haue no assurance of their redemption for the Lord hath therefore bought vs 1. Cor. 6.20 with a price that we should glorifie him both in our bodies and soules and therfore those who in sted of letting their lights of holines and righteousnes shine cleerly before men that their heauenly father may be glorified doe nothing els but dishonor him by their sins and wicked conuersation shew plainely that the redemption wrought by Christ doth not as yet appertaine vnto them § Sect. 4 Fourthly Three degrees of our redemption which alwaies concurre we are to know that the worke of our redemption wrought by Christ consisteth of three parts or degrees for first Christ redeemed vs by paying the price of our redemption and thus he is said in the Scriptures to haue redeemed vs with his blood Secondly he redeemeth vs when as he applieth this benefit of our redemption vnto vs in particular and doth thereby free and deliuer vs from the diuell sin and death so as we are no longer in their bondage subiect to their power and gouernment although we be continually assaulted and often foyled by them thirdly he redeemeth vs when as he perfectly freeth vs not onely from the power and gouernment but also from the assaults and molestations of all our spirituall enemies and giueth vs eternall peace in his kingdome The first was wrought immediatly by himselfe when as he paied a sufficient price for our redemption and thereby fully satisfied his fathers iustice the second he worketh by his owne spirit whereby he doth dispell out of our minds and hearts the darke mists of ignorance and infidelitie and by the glorious light thereof doth illuminate our vnderstandings with the beames of true knowledge and a liuely faith so that we know acknowledge and beleeue that Christ is our sauiour and redeemer and are assured that he hath freed vs from the bondage of our spirituall enemies after which assurance hee begetteth in vs an earnest desire of beeing more and more freed from them actually and an holy indeauour of withstanding all their assaults and temptations whereby they labour againe to bring vs into their captiuitie and withall enableth vs with some measure of strength to withstand and ouercome them and reneweth and confirmeth this strength receiued when in the conflict of temptation we are weakned and haue receiued the foyle that we may rise vp againe and afresh maintaine the fight Lastly our Sauiour Christ redeemeth vs when as he perfectly freeth and deliuereth vs from our spirituall enemies at his second comming when as we shall not onely not be ouercome nor foyled of them but also not so much as once assaulted And of this redemption our Sauiour speaketh Luk. 21.28 Luk. 21.28 When saith he these things begin to come to passe then looke vp lift vp your heads for your redemption draweth neere And these are the three degrees of our redemptiō which alwaies follow one another for for whomsoeuer Christ hath giuen himselfe as the price of their redemption to those also hee giueth his holy spirit which doth illuminate the eyes of their vnderstanding blinded with ignorance and sanctifieth their will and affections working in them a desire and holy indeauour of seruing the Lord in holines and righteousnes and of withstanding the temptations of the flesh the world and the diuell And whomsoeuer he thus redeemeth out of the power and gouernment of their spirituall enemies those he will perfectly redeeme and deliuer from all their malicious attempts and giue them the eternall peace of his kingdome But those who haue not their part in the second degree that is those who continue in their blind ignorance and in the naturall pollution of their will and affections willingly subiecting themselues to the seruice of sinne and Sathan and stubbornly withdrawing their stiffe neckes out of the yoke of holy obedience vnto Gods commaundements they can neuer haue any assurance that Christ hath redeemed them by paying the price of his blood nor will deliuer them at his second comming out of the bondage of Sathan in which they haue liued all their life time with pleasure and delight for whomsoeuer hee ransometh with the price of his blood those he freeth out of the gouernment of their spirituall enemies sinne death and the diuell and therefore they that still liue in sinne as our Sauiour saith Ioh. 8.34 Ioh. 8.34 1. Ioh. 3.8 Rom. 6.16 yea the seruants of Sathan also as the Apostle teacheth 1. Ioh. 3.8 For their seruants we are to whom we obey whether it be of sinne vnto death or of obedience vnto righteousnes as it is Rom. 6.16 and those who still remaine in the seruice and slauerie of sinne and sathan haue no part in the first redemption wrought by the shedding of his blood nor shall haue any part in the last redemption at his second comming to iudgement § Sect. 5 Lastly That Christ hath redeemed the whole man we are to know that Christ hath redeemed the whole man body and soule and hath freed and deliuered euery part and facultie of them out of the bondage of our spirituall enemies that all and euery of them may performe seruice vnto God For example our vnderstandings were captiued in the darke prison of ignorance and blindnes and appeareth Ephes 4.17.18 but our Sauiour Christ redeemed vs Eph. 4.17.18 and hath dispelled these mists of darkenes with the preaching of the Gospell which like a glorious sunshine hath appeared vnto vs and by the operation of his holy spirit he hath caused the scales of ignorance to fall from the eyes of our vnderstanding so that we can see the misterie of our redemption and worke of our saluation wrought by him Luk. 1.77.78 as it is Luk. 1.77.78.79 Our wils which were so inthralled that wee could not so much as desire any thing pleasing and acceptable vnto God Phil. 2.13 hath our Sauiour redeemed and freed out of this spirituall bondage and by the good motions of his holy spirit doth so rule and incline them that to will is present with vs and we are delighted in the law of God concerning the innerman as the Apostle speaketh of himselfe Rom. 7.18.22 Rom. 7.18.22 And though the law of our members and corruptions of the flesh doe rebell against the law of our minde leading vs captiue to the law of sinne yet doe we abhorre this sinne and earnestly desire to be freed from it and to serue the Lord in holines and righteousnes indeauoring
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
apostle speaketh 1. Tim. 2.4 where he saith that it is the will of God that all men should bee saued 1. Tim. 2.4 and come to the acknowledging of the truth that is to the knowledge of the truth of God and assenting therunto The 2. degree a perswasion that our sins are pardonable The second degree is an assurance that our sinnes are pardonable which is wrought in vs by the knowledge and due consideration of Gods infinite mercy and Christs inualuable merites and indefinite promises of the Gospell made with out exception to ill repentant and belieuing sinners from whence also ariseth a generall hope that we shall receaue the pardon and remission of our sinnes which hope is nourished and increased by this consideration that the Lord hath placed vs in his church and gratiously granted vnto vs the outward meanes wherby we may be brought vnto vnfained repentance and haue a liuely faith wrought in vs euen the ministerie of the word and administration of the sacraments vpon which onely condition the couenant of grace and all the sweete promises of the Gospell are made and assured vnto vs. § Sect. 4 The third degree is a hungring desire after grace that is not onely to be made partakers of Gods mercy The 3. ddegree an hungring desire after grace and Christs meritts and righteousnes by which we are iustified reconciled vnto God and receaue the pardon and remission of all our sinnes but also after the meanes and instrumentall causes whereby the assurance of Gods mercy and Christs merits is deriued vnto vs namely true faith and vnfained repentance and the rest of the graces of Gods sanctifying spirit The which desire of grace is the beginning of grace neyther can wee desire it till in some measure it be wrought in vs for regeneration and sanctification is begunne at the same time in all the parts and faculties of our bodies and foules so that he who is truely regenerate many facultie or part is also regenerate in the whole man And therefore whosoeuer hath his will renewed and sanctified to desire that which is good is also sanctified and renewed in his vnderstanding affections and in all the powers and faculties of body and soule Moreouer as before I haue deliuered at large our desire of grace faith and repentance are the graces themselues which we desire at least in Gods acceptation who accepteth of the will for the deed and of our affections for the actions And therefore if we earnestly desire to repent beleeue we doe repent and beleeue in Gods sight and the Lord hath made the like gratious promises to this earnest desire of grace which hee hath made to those who find themselues plentifully indued with the graces themselues So Matth. 5.6 Blessed are they which hunger and thirst for righteousnesse for they shal be filled So the virgin Marie saith in her song Luk. 1.53 Luke 1.53 That the Lord filleth the hungrie with good things and sendeth away the rich emptie And our Sauiour Christ calleth vnto him such as thus hunger and thirst promising that he will satisfie them Iohn 7.37 Reuel 21.6 and 22.17 Ioh. 7.37 Lastly whosoeuer feeleth this desire in him ioyned with a carefull and continuall vse of the meanes whereby his desire may be satisfied he may assure himselfe that the Lord who hath wrought in him the will to desire will also in his good time worke in him abilitie to perfourme and the graces which hee so earnestly desires for hee will fulfill the desire of them that feare him he will also heare their crie and will saue them As it is Psal 145.19 So Psal 10.17 Psal 145.19 10.17 Lord thou hast heard the desire of the poore thou preparest their heart and bendest thine eare vnto them And therefore if in the middest of our afflictions and grieuous tentations wee can crie out with the Prophet Dauid Psalm 38.9 Lord I powre my whole desire before thee Psal 38.9 and my sighing is not hid from thee We may be assured how miserable soeuer wee are in our owne sense and feeling that wee are in the state of grace and shall haue our desires satisfied for he that hath begunne this good worke in vs Phil. 1.6 will also in his good time finish and perfect it as the Apostle speaketh Phil. 1.6 § Sect. 5 The fourth degree is an approaching vnto the throne of mercy that we may in all humilitie confesse our sinnes The 4. degree an approching to the throne of grace Heb. 4.16 and acknowledge that wee are guiltie of death and condemnation and also that wee may in the name and mediation of Christ obtaine the pardon and remission of them And of this the Apostle speaketh Heb. 4.16 Let vs therefore goe bouldly vnto the throne of grace that wee may receiue mercy and find grace to helpe in time of need And the Prophet Hosea cap. 14.2 O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity 3. Take vnto you words and turne vnto the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips An example hereof we haue in the Prophet Dauid Psal 32.5 Then saith he I acknowledge my sinne vnto thee Psal 32.5 neyther hid I mine iniquitie for I thought I will confesse my wickednesse vnto the Lord and thou forgauest the punishment of my sinne So likewise the prodigall Sonne hauing attained vnto the sight of his sinne and to a desire of forgiuenesse resolueth to goe vnto his father and to say Luk. 15.18.19 Father I haue sinned against heauen and before thee am no more woorthie to be called thy sonne make mee as one of thy hired seruants Luke 15.18.19 § Sect. 6 The fift degree is a specially perswasion wrought in vs by Gods spirit whereby we particularly apply vnto vs the sweete promises of the gospell The 5. degree a special application of the promises and are assured of Gods loue and fauour of the remission of our sinnes for the merits righteousnesse and obedience of Iesus Christ resting vpon him alone for our saluation An example whereof wee haue in the Apostle Paul Gal. 2.20 Gala. 2.20 Thus saith he I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued mee and giuen himselfe for mee And this perswasion ought to goe before sense and experience for first wee beleeue and are perswaded of the truth of Gods promises and resist diffidence and doubting and afterwardes followes ioyfull sense and experience of Gods mercy truth and goodnes towards vs. And hence it is that the Apostle defineth faith to bee the ground of things which are hoped for and the demonstration or euidēce of things not seene Heb. 11.1 Ioh. 20 29. Heb. 11.1 to this purpose our sauiour Christ saith to Thomas
Ioh. 20.29 Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued An example hereof wee haue in the Cananitish woman who though shee had no experience of Gods truth in his promises yea though shee had many repulses yet beleeued and afterwards to her comfort had ioyfull experience of them Mat. 15.27 Mat. 15.27 An these are the degrees of faith which whosoeuer findeth in himselfe hee may be assured that hee hath a true liuely and iustifying faith notwithstanding all the tentations of Sathan If therefore hauing heard the gospell wee haue attained vnto some measure of knowledge of the chiefe principles thereof if we haue giuen our assent vnto this truth in which our vnderstandings are informed if hereby we haue attained vnto this assurance that our sinnes are pardonable and haue conceiued some hope in consideration of Gods infinite mercie and Christs merites that wee shall be forgiuen and pardoned if we haue an hungring desire after grace and mercie and highly esteeme the merites and righteousnesse of Iesus Christ so that wee wish nothing more then to bee made partakers of them if by this desire wee haue beene moued to flee vnto the throne of grace and there humblie acknowledging our sinnes haue earnestly desired pardon and forgiuenesse Lastly if at any time wee haue discerned in in our selues a perswasion of Gods loue and of the pardon and remission of our sinnes and that we haue or doe rest vppon the alone merites and obedience of Christ Iesus for our iustification and saluation then may wee be assured that we are indued with a true iustifying faith § Sect. 7 The second argument to proue that wee haue a true and a liuely faith is the testimonie of Gods spirite The second argument to proue that we haue faith is the testimonie of Gods spirie Rom. 8.15.26 for as the Apostle speaketh Rom. 8.15 Wee haue the spirite of adoption whereby we crie abba father 16. and the same spirit beareth witnesse with our spirit that we are the children of God and ver 26. Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed c. Whosoeuer therefore haue this testimonie in their harts and consciences that they are the children of God whosoeuer at any time feele or haue felt the spirit of God powerful in thē in powring out their soules in hartie prayer with sighes and grones which cānot be expressed they may be assured that they haue receiued the spirite of adoption and consequently are indued with true faith Gal. 5.22 for the spirite and the fruites thereof amongst which faith is one of the chiefe are neuer seuered Moreouer the Apostle saith 1. Cor. 2.12 that wee haue not receiued the spirit of the world 1. Cor. 2.12 but the spirit which is of God that wee might knowe the things that are giuen to vs of God That is not onely his spirituall graces in this life in which number faith is one of the greatest but those excellent ioyes in Gods kingdome in the life to come of which also wee haue some knowledge and tast by the illumination of the same spirite Lastly the Apostle affirmeth 2. Cor. 1.22 that God hath sealed vs 2. Cor. 1.22 and hath giuen the earnest of the spirit in our hartes and Ephe. 1.13 Hee telleth the Ephesians that after they had heard the gospel and beleeueà Ephe. 1.13 they were sealed with the holy spirit of promise which was the earnest of their inheritance vntil the redemption of the possession purchased vnto the praise of the glorie of God Wheresoeuer therefore is this testimonie of the spirite which as an earnest or seale assureth them that they are the children of God there also is faith for as the Apostle witnesseth after that wee beleeue we are thus sealed § Sect. 8 The third argument to proue that wee haue faith is the conflict and fight which euerie christian feeleth in himselfe betweene the spirit and the flesh The 3. argument is the fight between the flesh and the spirit the world and the diuell and the combat which is betweene faith and doubting for so long as wee are destitute of the spirit and a liuely faith we are wholy ouerswayed with the fleshe and Sathan like a mightie tyrant houldeth vs captiue peaceably and without any resistance but when wee haue receiued the spirite of God and haue faith wrought in our harts then beginneth a fierce battaile which neuer endeth till by death our spirituall enemies get a final ouerthrowe Though therefore this fight be most sharpe and exceeding troublesome to the poore christian yet hee may thereby gather vnto himselfe sound comfort and certaine assurance that hee is indued with the spirit of God and a liuely faith for when hee discerneth that hee is assaulted with Sathan and his owne corrupt fleshe he may be assured that Sathan and his owne corrupt fleshe he may be assured that Sathan is diseased of his quiet possession by a superior power which can be no other but the power of Gods spirit secondly by his assaulting it manifestly appeareth that hee findeth some resistance so as hee cannot peaceably reenter thirdly that howsoeuer our faith seeme vnto vs neuer so weak yet it is so strēgthened cōtinually by vertue of Gods spirit that sathā al the power of hel cānot preuaile against it for otherwise how could such weakenesse withstād such might Lastly being assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also be assured that in the end we shall obtaine victorie vnlesse we would fondly imagine that the diuell is stronger then God and the violence of his tentations more forcible to destroy vs then the spirit of God to protect and defend vs for now they haue ioyned battle and either the one or the other must get the vpper hand eyther the spirit of God must thrust out sathan or Sathan the spirit of God and therefore how can we doubt of conquest seeing wee are assured that God cannot take the foyle for his power is omnipotent and with a word of his mouth he is able to destroy Sathan and all his adhaerents and of his will wee neede not to make any question for it will not stand with his glory to receaue a repulse by giuing Sathan place after that he hath taken vpon him our protection § Sect. 9 How we may know that this combate is fought betweene the flesh and the spirite Yea will the tempter say but how wilt thou know that this battle is fought in thee how canst thou be assured that it is the spirite of God which fighteth in thee against thy spirituall enemies and not rather thine owne tumultuous passions and perturbations and diuers tentations suggested by the same diuell To which it is easie to make answere for neither doth
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
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
promise CHAP. XIIII Of eight other reasons which proue the certaintie of our perseuerance § Sect. 1 THe sixt reason to assure vs of our perseuerance may be taken from the intercessiō of Christ for vs to God the father The sixt reason taken from Christs intercession For whatsoeuer Christ himself maketh request for in the behalfe of his faithfull that without doubt the father graunteth vnto him Ioh 11.42 for God heareth him alwaies Ioh. 11.42 But he continually maketh request for them that their faith faile not Luk. 22.32 Ioh. 17.9.11.15.21 as appeareth Luk. 22.32 He prayeth for them Ioh. 17.9 that the father would keepe them in his name whom he had giuen vnto him That they may be one as he and the father are one vers 11 That he would preserue them from euill vers 15 and what greater euill than to fall from grace and God also That they all may be one as the father is in Christ and Christ in him vers 21. That they be with Christ where he is and may behold his glorie Vers 24. vers 24. He maketh also intercession for all those whom he hath redeemed that they may be saued notwithstanding their sinnes into which they fall through the strength of their corruptions 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 And therefore all these things are graunted vnto him by the father for the faithfull So that now they may say with the Apostle Rom. 8.33 It is God that iustifieth 34. Who shall condemne Rom. 8.33 34 35. It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. 35. Who shall separate vs from the loue of God c. And though our corruptions be many and our weakenesse great yet we neede not doubt of our perseuerance to euerlasting life For we haue an high priest who is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them as it is Heb. 7.25 Heb. 7.25 § Sect. 2 The seuenth reason may be taken from that vnion which is betweene Christ and the faithfull The seuenth reason taken from our vnion with Christ whereby he becommeth their head and they his members For there is no head that will willingly permit any of it members to bee rent and torne from it because then it should haue a maimed and vnperfect body But Christ Iesus is the head of all the faithfull and they the members of his body Eph. 5.30 Ephesians 5.30 And therefore hee will not suffer any of them to bee pulled from him and so perishing make a maime in his body seeing hee is also omnipotent and able to saue all those who depend vpon him Moreouer seeing our Sauiour Christ who is our head hath past all daungers and now liueth and raineth with God his father wee are also assured that we shall liue and raigne with him For he hath obtained this eternall glorie not for himselfe alone but also for all the members of his body as appeareth Ioh. 17.21.24 and therefore now there is no doubt of perishing Ioh. 17.21.24 seeing our life is hid with Christ in God as it is Col. 3.3 and consequently no lesse safe than his who now raigneth and triumpheth ouer his enemies Col. 3.3 Whereof it is that they are said in respect of the certaintie of their assurance to haue alreadie euerlasting life and to haue passed from death to life Ioh. 5.24 1. Ioh. 3.14 Ioh. 5.24 1. Ioh. 3.14 § Sect. 3 The eight reason may be taken from the spirit of God dwelling in vs for so long as it hath his abiding with vs The eight reason taken from the spirit of God dwelling in vs. we must needs perseuer in grace neither is it possible we should fall away seeing it is the fountaine and roote from which all graces flow and spring and seeing it continually fighteth against and subdueth the flesh and the lusts thereof But after we haue receiued the spirit of God it continually dwelleth and abideth with vs for this is that spirituall water of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4.14 and 7.39 but it shall be a well of water springing vp into euerlasting life as it may appeare by comparing Ioh. 4.14 with chapt 7.39 So Ioh. 14.16 Ioh. 14.16 I will pray the father and he shall giue you another Comforter that hee may abide with you for euer 17. Euen the spirit of truth 1. Ioh. 2.27 whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1. Ioh. 3.9 And 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not that is with full consent of will for his seede remaineth in him neither can he sinne because he is borne of God where the spirit is called the seede of God because by vertue thereof wee are begotten vnto God If therefore by vertue of this spirit wee are so preserued that wee cannot sinne with full consent of will nor haue it raigning in vs as it did before our regeneration then certainly wee shall bee preserued thereby from falling away and notwithstanding our sinnes wee shall perseuere in grace to euerlasting life § Sect. 4 The ninth argument may be taken from the effects of the spirit dwelling in vs The ninth reason taken from the effects of the spirit 1. Ioh. 2.20.27 Rom. 8.14.17 for first it teacheth and guideth vs in the way of Gods truth as appeareth 1. Ioh. 2.20.27 And as many as are led by the spirit of God they are the sonnes of God Rom. 8.14 and those that are sonnes are also heires euen the heires of God and coheires with Christ vers 17. Neither is it possible that those who are guided with the spirit should sinne with full consent of will much lesse fall away For whosoeuer is borne of God sinneth not namely after this manner neither can euer their spirituall enemies finally preuaile against them for he that is begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 as it is 1. Ioh. 5.18 Secondly the spirit of God witnesseth to our spirits that wee are the sonnes of God Rom. 16.17 and consequently heires of his kingdome as it is Rom. 16.17 and his testimonie is true and infallible It also is the earnest of our inheritance and a pledge to assure vs that God will make good his promises vnto vs Eph. 1.14 2. Cor. 1.22 and thereby also wee are sealed vnto the day of redemption Eph. 1.14 2. Cor. 1.22 Eph. 4.30 Ephes 4.30 And therefore seeing the Lord hath confirmed our assurance by the testimonie of his spirit by this earnest pledge and seale we neede not to feare our falling away or to doubt of our perseuerance But of this I haue alreadie written at large in treating