in bondage what need we a redeemer If not lost what need we a Saviour Mat. 9. 12. The whole need not the Physitian but they that are sick Christ came not to call the righteous but sinners to repentauce Mat. 9. 13. to preach redemption to the Captives Luke 4. 1â— and to save that which was lost He was given unto us of his Father to be our wisdom our lustification our redemption our sanctification our life our salvation 1 Cor. 1. 30. If therefore we would be made partakers of these benefits we must acknowledg our selves to be fools in spiritual things that in him we may become wise guilty of death damnation that in and by him we may be absolved and justified defiled and polluted with sin that by him we may be sanctified dead in sin that in him we may be quickned and revived lost that in him we may be saved captives and bondmen that by him we may be redeemed 2. As touching the party by whom we are redeemed the text saith he would give us that we should be redeemed which in the beginning of this Psalm is more plainly expressed Blessed be the Lord God of Israel who hath visited and redeemed his people or as the words are hath wrought redemption to his people How By raising an horn of salvation that is a mighty saviour For us who according to the flesh was the Son of David The father therefore redeemeth us by giving his son for us the son redeemeth us by giving himself to be a price of redemption for us 1 Tim. 2. 6. The holy Ghost also redeemeth us when working in us the grace of â—aith he applieth unto us the benefit of redemption The father redeemeth as the gracious Author and Donor the Son as the meritorious worker the holy Ghost as the effectual applier The good wil and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause the application of the holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause by which we are made actually partakers of redemption which is the grace wrought by Christ proceeding from the love of the father 2 Cor. 13. 14. applied unto us by the communion of the holy Ghost Now here are divers things to be observed 1. The infinite and unspeakable love of God the father in giving his only begotten Son and of God the Son in giving himself for us and of God the holy Ghost the spirit of grace in communicating unto us the mercy and love of God and the merit and vertue of all that Christ did or suâ—â—ered for us For the first herein is love saith the beloved Apostle not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 John 4. 10. So God loved the world so infinitely so unspeakably so beyond all comparison that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Ioh. 3. 16. And again Ro. 8. 32. that he spared not his own son but delivered him up for us al. But her in especialy god mendeth his love towards us that whilest we were sinners and by sin enemies Christ died for us Rom. 5. 8. 10. If this love of God be shed abroad in our hearts by his holy spirit Rom. 5. 5. that is if by the Holy Ghost working in us faith we are truly perswaded and assured of it these effects wil follow 1. that we shal love God again the beams of his love inflaming our hearts and reflecting back some heat of love For therefore do we love God because he loved us first 1 Joh. 4. 19. Magnes amor is amor Love is the loadstone of love The woman in the Gospel who had many sins remitted did therefore love much Luk. 7. 47. If it be demanded why and how we should love God I answer with Bernard Libâ—de dilig Deum initio Causa diligendi Deum Deus est modus sine modo diligere God is good without measure and without measure he hath loved us therefore without measure if it were possible we ought to love him But though we cannot do so yet we ought to love him with all our heart with all our soul and with all our might Lev. 6. 5. Mat. 22. 37. Or if we cannot do so by reason of the flesh yet at the least with an upright soul and a sincere heart to the uttermost of our power And this our love we must express by keeping his commandements Ioh. 14. 15. Exod. 20. 6. and that willingly For this saith Saint John is the love of God 1 Ioh. chap. 5. ver 3. that we keep his Commandments and his Commandements are not grievous 2. We shal love our neighbour for the Lords sake it is the use which S. Iohn makeâ—h in the place even now cited 1 Ioh. 4. 10. 11. Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins Beloved saith he if God so loved us we ought also to love 〈◊〉 another 3. The perswasion of this love of God affordeth unto us singular comfort in divers respects As first in afflictions For therefore do we glory in afflictions Rom. 5. 3 4 5. knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given 〈◊〉 us that is because by faith wrought in us by the holy Ghost we are perswaded of the love of God in Christ which love God commendeth towards us in that when we were sinners Christ died for us The second comfort If God did so love us when we were his enemies much more when by Christ we are become his friends For if when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shal be saved by his life The third comfort If God so loved us that he spared not his own Son but delivered him up for us all how shal he not then with him also freely give us all things Rom. 8. 32. all things that be expedient for us 2. The love also of God the Son exceedeth all knowledg Ephes. 3. 19. who so loâ—ed the Church that he gave himself for it Eph. 5. 25. who so loved us that he washed us from our sins in his own blood Apoc. 1. 5. Greater love hath no man then this that a man lay down his life for his friends Iohn 15. 13. But Christ our sweet Saviour being not only man but God also gave himself not for his friends but for his enemies and that not to a commoâ—and ordinary death but to the most painful most shameful and most accursed death of the Cross and not only to fuffer a corporall death but also in his soul
to undergo the wrath of God in our steed the fear whereof when he was in that grievous agony caused him to sweat great dropps of blood Luke 22. 44. and the sence thereof on the Cross being in his own sence as a man forsaken of God made him cry out My God my God why hast thou for saken me Mat. 27. 46. The acknowledgment of this wonderful love of Christ ought first to work in us a love in some measure answerable to his that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour Eph. 5. 2. so we should present our bodies a living sacrifice holy and acceptable unto him which is our reasonable service Rom. 12. 1. And as he gave himself for us so should we bâ—willing and ready if occasion serve to lay down our lives for him the rather because he hath promised that whosoever shal lose his life for his sake and the Gospels shal save it Mar. 8. 35. We owe our selves unto Christ in a double or treble respect first for that in our creation he gave us to our selves secondly because in our redemption when we were lost he restored us to our selves thirdly when in restoring us he gave himself for us For our selves given and restored we may and ought to give and render our selves but what retribution shal we make him for himself For though we should give and render our selves to him or for him a thousand times yet what are we to him As Bernard sweetly argueth Lib. de delig Deo Secondly we are to imitate our blessed Saviour as the Apostle exhorteth us in respect of his love shewing it self in his wonderful humiliation and obedience for us Phil. 2. 5. Let the same mind be in you which was in Christ Iesus who being God coequall with his Father for our sakes abased himselfe to become man and being man humbled himself not only to all active obedience performing all righteousness as being made subject to the Law for us but also to the passive obedience being obedient to death even the death of the Crosse and all this for us men and for our salvation Thus you have heard the love of the Father in giving his Son and the love of the Son in giving himself for us whereunto we may add the love both of the Father and the Son in sending the Holy Spirit the Spirit of love to accomplâ—sh our redemption and also of the Holy Ghost who furnisheth with his graces and furnished sendeth forth the Embassadours and Ministers of God committing unto them the meanes of our salvation in and by which hee having united us to Christ and made us partakers of him he worketh effectually in the hearts of Gods chosen all those saving and sanctifying graces wherby they are not only entiâ—led unto Gods Kingdome but also fitted and prepared for the same But as in the work of our Redemption we have observâ—â— the 〈◊〉 love of God so in the second place we are to observe his infinite justice manifested in the same For such is the justice of God that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death of his only begotten Son The consideration whereof ought to strike a terror in them that do not believe nor repent For if God punished the sins of the faithful in Christ what shal become of them who have no part in Christ Undoubtedly every sin as it deserveth death so is it punished with death either with the death of Christ in the behalf of them that believe or with the death of the parties themselves who are not in Christ. And as it ministreth terror to the wicked so it affordeth singular comfort to the faithful who are in Christ. For they may from the consideration of this justice of God safely conclude that to them being in Christ there is not only no condemnation but not so much as any punishments so properly called which in order of justice is inflicted by way of vengeance to satisfie the justice of God For Christ having fully satisfied the justice of his Father in the behalf of all them that believe it cannot stand with the justice of God to punish the same sins in the party which he hath already punished in Christ. The children of God are indeed subject to manifold afflictions which are mala poenae but unto them the nature of them is changed so that they be not punishments to them but either fatherly chastisements for when we are judged 1 Cor. 11. 32. that is afflicted for our sins we are chastised of the Lord that we should not be condemned with the world or else trials for their good Thirdly we observe how heynous and how detestable our sins are in the sight of God the guilt whereof could not be expiated nor the justice of God satisfied nor his wrath for them appeased by any other means but by the most precious blood of the eternal Son of God That both in respect of our sins past we should be touched with remorse when we consider that by our sins we nayled our Saviour to the Cross to which end we are to pray that the Lord would pour upon us the spirit of grace and supplication that when we look upon him whom we have pierced we might lament and mourn as a father mourneth for his only son and also in respect of the time to come we should not be animated to commit any sin as being smal seeing there is none so smal but the price of it was the precious blood of Christ none so light but that if we be not eased from the burthen of it by the merits of Christ it is of sufficient weight to presse us down to hell The third thing to be considered in the doctrine of Redemption are the enemies from whom we are delivered which are not carnall as the Jews imagine dreaming that their Messias should be a temporal Monarch who having subdued their enemies which held them in subjection should restore the Kingdom to Israel but spirituall And these are the Law sin death and the devill the Laâ— being the strength of sinne sinne the sting of death and death the power of the devil from the hand that is from the power of all which our Saviour Christ hath delivered us If it be demanded why among the enemies I do not reckon the world I answer if by World be meant worldly desires as 1 Ioh. 2. 15 16. they are comprehended under the title of sin if wicked worldlings they are but the feed of the Serpent and the instruments of the Devill And in both senses not only our Saviour hath overcome the world for us Ioh. 16. 33. but the faithfull also in and by him 1 Ioh. 4. 4. and 5. 4 5. The Law by reason of our transgression is an enemy unto us whether we consider the yoke of the Ceremonial Law or the bondage wherein the Morall Law did hold us
is godly 3. Having thus by application of the promises to our selves as having the condition thereof attained to some measure of assurance we are to be carefull to use all other meanes which GOD hath ordained for the confirming of this assurance The first meanes is Prayer both for the spirit of adoption and for the encrease of our Faith As touching the former forasmuch as speciall Faith is the work of the Holy Ghost shedding abroad the love of God in our hearts we are therefore to entreat the Lord that he would give us his Spirit which he hath promised to give to those that aske him Luke 11. 13. the spirit of adoption crying that is by whom we cry in our hearts Abba Father Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD and if sons then also heyers heyers of God and coheyers with Christ Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption who also is the earnest of our inheritance 2 Cor. 1. 22. Ephesians 13 14. 4. 30. And as for the other because full assurance is the highest degree of speciall faith unto which we do never so fully attaine but that still more and more may and ought to be added therefore we are to pray continually for the increase thereof saying with the father of the Damoniack Mark 9. 24. I believe Lord but help thou my unbelief and with the Apostles Luke 17. 5. O Lord increase our faith For as Augustine saith fides fundit orationem fusa oratio fidei impetrat firmitatem De verbis Do. serm 36. 2 Unto prayer we are to adjoyne repentance for our sinnes without which neither is our faith lively nor our prayers effectuall the rather because to it and to the severall duties of it as proper notes and evidences of a true faith the promise of forgiveness is made as namely to confession of our sinnes to contrition in being displeased with our selves and grieved for them to deprecation in craving pardon for them to an unfained desire and purpose to forsake them and to practise the contrary duties Yea if a man shall as truly desire to confesse his sinnes to bewaile them and to forsake them as hee doth desire the forgiveness of them such an one may undoubtedly be assured of the remission of them For most gracious are the promises of God made unto penitent sinners as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy so Jerem. 3. 12 13. Levit. 26. 40 41. Hos. 14. 1 2 3 4. 2 Chron. 7. 14. More particularly as I said to confession 1 John 1. 9. Job 33. 27 28. Psal. 32. 5. Luke 15. 21. To contrition Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57. 15. 61. 1 2 3. 66. 2. To humble deprecation Zach. 12. 10. Luke 18. 13. Hos. 4. 2. To conversion unto God and forsaking of sinne Deut. 4. 30 31. 30. 2. 10. Es. 1. 16 17 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27 28. 30 31 32 33. 11. Joel 2. 12. Zach. 1. 3. Mal. 3. 7. 3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word by which Faith Rom. 10. 17. as it is at the first begotten so it is nourished and encreased 1 Pet. 2. 2. 4. Because Faith begotten by the Word consisteth at the first in assent without actuall application therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments which were ordained to this very end that those who have the â—irst degree of Faith may proceed to the second and go on therein Dost thou therefore truly believe that Christ is the Saviour of all those that believe in him the Sacrament which thou receivest is a pledge unto thee and an assurance that he is thy Saviour a pledge I say communicated to the receivers severally to assure every one that believeth truly according to the first degree of faith that as certainly as he receiveth the Sacrament so he is made partaker also of the thing signified which is the participation of Christ and all his merits to his justification and salvation 5. To these we are to adde reading meditation conference c. 6. The practice of piety or leading of a godly life making conscience of all our wayes and walking upright before God For hereby especially we are to make our calling and our election sure 2 Pet. 1. 10. for hee that doth these things shall never be removed Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before pag. 37. More specially by brotherly love 1 Iohn 3. 14. and the fruits thereof in giveing almes Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith Mat 6. 12. but more plainly Luke 11. 4. So much of the first doctrine CHAP. IX Two other uses of this property NOw followeth the second doctrine For if we be enabled to worship the Lord without servile feare as being freed from the terrour and coaction of the law then it followeth that we are to worship the Lord with willing mindes as David exhorteth his son Solomon 1 Chron. 28. 9. and promiseth for himselfe Ps. 119. 32. I will runne the way of thy commandments when my heart is set at liberty For therefore hath the Lord freed us from the servitude of sinne and bondage of the law that we might serve him with free and willing minds The people redeemed by CHRIST become a voluntary people psalm 110 3. or as Paul speaketh his peculiar people zelous or studious of good workes Tit. 2. 14. Thus the duties both of piety towards GOD and charity to our brethren are to be performed with willing mindes and cheerfull hearts In the duties of piety we are to serve the Lord with gladnes Ps. 100 2. I rejoyced saith David Ps. 12. 21. when they said unto me let us goe into the house of the Lord. More particularly The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly 1. Pet. 5. 2. that we may say with the Apostle Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lyeth in me I am willing to preach the Gospel for it must be done in love to CHRIST and zeale to GODS glory Iohn 21 15 16 17. Act. 20 28. in love and zeale of our brethrens salvation 2 Cor. 11. 2. It is to be heard with willingnes after the example of the Beraeans Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde desiring 1 Pet. 2. 2. and longing after it Ps. 119. 131. To be conversant therin should be our delight Ps. 1. 2. the Word ought to be sweet unto us even as the hony and the hony combe Psal. 19. 11. 109. 103. and we should rejoyce in it as in
1. 5. 3. Thirdly his fidelity in regard whereof he is also willing to performe his oath 1 Cor. 10. 13. 1 Thess. 5. 23 24. 4. Fourthly his Fatherly providence Esay 54. 17. Rom. 8. 28. and protection Psal. 91. 5. Fiftly CHRISTS protection of us as our King who having vanquished all the enemies of our salvation and deliveder us out of their hand none shal be able to hurt us Esay 54. 14. 17. and much lesse to pluck us out of his hand Iohn 10. 28. 6. Sixtly his intercession for us as our Priest Rom. 8. 34. 1 Iohn 2. 2. 7. Seventhly his union with us as our Head with whom our life is hid in God Col. 3. 3. Now as whiles the head as they say is above the water the members cannot be drowned so whiles our Head is in glory sitting at the right hand of his Father none of his members can perish but as himselfe hath promised because I live you shall live also Ioh. 14. 19. wherefore we are to thinke of our selves as of the members of CHRIST whom the Lord hath quickened together with CHRIST and hath raised us up together and made us sit together in heavenly places in CHRIST JESUS Eph. 2. 5 6. 8. Eightly the testimony of the Holy Ghost the Comfortor who shedding Rom. 5. 5. abroad the love of God in our hearts testifying with Rom. 8. 16. our spirits that we are the sonnes of God becometh the earnest 1 Cor. 21. 5. 5. of salvation sealing us Eph. 1. 13. 14. untill the day of our full redemption and not only freeth us from the spirit of bondage and of feare as being the spirit of adoption by whom we cry Gal 4. 6. in our hearts Abba father but also worketh in us peace of conscience Gal. 4. 6. Rom. 8. 15. Rom. 5. 1. 5. 14. 17. and joy in the Holy Ghost which St. Peter calleth unspeakable and glorious 1 Pet. 1. 8. CHAP. X. Of uprightnesse and of the worshipping of God in holinesse before him THe second property of our new obedience is uprightnes signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him Whereby is meant that we are to serve God in holines and righteousnes not as before men in eye-services as men-pleasers but as before God in sincerity and truth And so the Lord himselfe seemeth to expound this phrase Gen. 17. 1. I am God all-sufficient walke before me and be upright For to walke before God or to walke with God both which phrases are used in the Scriptures sometimes joyntly as 1 Kings 3. 6. somtimes severally with God as did Henoch Gen. 5. 22. 24. and Noah Gen. 6. 9. and as we are required to doe Mich. 6. 8. before God Es. 57. 2. as did Abraham Gen. 24. 40. and Isaaâ— Gen 48. 15. David Ps. 116. 9. Iotham who prepared his wayes before the Lord 2 Chro. 27. 6. it is to behave our selves as in the sight and presence of God setting God before our eyes admitting him to be the beholder witnes and judge of our actions that is to demeane our selves uprightly And this property is required not onely in the duties of piety which we performe directly to God but also in the duties of righteousnes which we owe unto men for so it is here said that we should worship him in holines and righteousnes before him in which two being sincere and upright the image of God renewed in us doth consist Eph. 4. 24. in righteousnesse and holinesse of truth that is in true sincere upright and unfained righteousnesse and holinesse But first we are to speak of worshipping GOD in holinesse before him or of uprightnesse as it hath relation to GOD. In which sence it is opposed to hypocrisie and so what is upright is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie or unfained What uprightnesse is Now what this uprightnes is we may gather by those divers words and phrases whereby it is expressed both in the Old Test. and in the New As first by the word josher Psal. 25. 21. which signifieth uprightnesse and jashar which signifieth right or upright as Psal. 37. 37. Iob. 1. 1 8. 2 3. but more plainly and fully when it is joyned with some other word as right in heart signifying the inward disposition or right in the way signifying the conversation For so the upright are called rectiâ—orde right or upright in heart as Psal. 7. 10. 32. 14. 36. 10. 64. 10. 94. 15. 94. 15. 125. 4. and uprightnesse rectitudo cordis 1 King 3. 6. Psal. 119. 7. they are also called recti via Psal. 37. 14. upright of way Psal. 119. 1. or perfecti via ambulans integer Integer vitae Horat. Psal. 15. 2. whose way is uprightnesse Es. 26. 7. their way being made straighy by God Both which do concurre in the upright for he is properly integer who is both outwardly straight that is rectus via and inwardly sound that is rectus corde Both must conâ—urre 2 Chron. 25. 2. 2. By the word Emeth which signifieth truth for as there is truth in words opposed to lying so also in deeds opposed to dissembling and hypocrsie which is uprightnesse as Ioâ— 24. 14. Psal. 51. 6. Es. 8. 3. Psal. 145. 18. and as there is a saying â—2 Chron. 31. 20. so also a doing of the ruth Ioh. 3. 21. 1 Ioh. 1. 6. and walking â— truth 2 Joh. 4. and 3 John 3. hence to walk uprightly is to walk before God in â—ruth 1 King 2. 4. and 1 King 3. 6. in â—ruth and righteousnesse and uprightnesse of heart 2 King 20. 3. in truth with a perfect heart and to worship God uprightly is to worship him in Spirit and in truth Joh. 4. 23 24. or as Samuel exhorteth in truth with all our hearts 1 Sam. 12. 24. 3. The most usuall word to signifie either the upright is Tham or Thamim which commonly is translated perfect as Gen. 17. 1. Deut. 18. 13. Psal. 15. 2. 37. 37. 119. 1. 〈◊〉 uprightnesse is Thom or thamim which â—sually is translated perfection whereby â—ot legall perfection is meant which is â—bsolute and compleat not only in respect of the parts but also of degrees but evangelicall according to the covenant of grace which is nothing else the Lord 2 Cor. 8. 18. Gen. 22. 16. 2 Sam. 7. 2. c. accepting in his children the will for the deed but integrity or uprightnesse and is so expounded Psal. 25. 21. Ios. 24. 14. Iob. 1. 1. 8. 2 3. Psal. 37. 37. For very many in the Scriptures have this perfection attributed to them who notwithstanding had their imperfections as Noah Gen. 6. 9. Job 1. 1. 8. 2 3. Iacob Gen. 25 27. c. Of Asa it is said 2 Chron. 15. 17. that his heart was perfect all his dayes and yet in the next Chapter there are recorded three foul sinnes which he committed 2 Chron. 16. 7. 10. 12. 4. By the word Shalem which is the Greek is translaned sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
having their name from their effects for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is drowsinesse or the drowsie evill or rather ryotings as it is translated Rom 13. 13. and so ought to be when it is joyned with drunkennesse the French fitly translate it gâ—rmandise and it signifieth excess of beâ—l chreere in ryotous feasts and compotations and such like of the which I foretell you as I have foretold you heretofore that they which doe such things shall not inherite the Kingdome of God Now as in setting forth the workes of the flesh the Apostle mentioneth chiefly the offences of the second table so in setting downe the fruits of the spirit he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned and not the vertues of the first table wherein our piety which is to be tryed doth consist For this cause the Apostle mentioneth not either faith in CHRIST or love of GOD or hope of salvation or assiance in GOD or the feare of GOD and such like which are the principall fruits of the spirit because these are not the notes of tryall but the things to be tryed for the tryall whereof as namely whether we have true faith the true love and feare of God c. The Holy Ghost commonly propoundeth such notes as expresse those dueties which we owe to men as Ps. 15. 24. Esay 33. 14 15. 1 The fruit therefore of the spirit is charity saith the Apostle that is the love of our neighbour opposed to hatred with the fruits thereof 1 Iohn 3. 14. 2. Ioy opposed to envy and emulation whereby the carnall man repineth at the welfare of his neighbour in which the spirituall man rejoyceth 3. Peace opposed to contentions strife divisions and factions 4. Long-suffering and patience opposed to wrath and indignation 5. Gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity 1 Cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle hath fully expressed Eph. 4. 31. 32. Let all bitternesse and wrath and anger and clamour and evil-speaking be put away from you with all malice and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another forgiving one another even as God for Christs sake hath forgiven you Col 3. 12 13. 6. Goodnesse whereby we are free from desire to hurt any body and are ready to doe good to all Gal. 6. 10. even to those that deserve ill of us ovâ—rcoming ill with goodnesse Rom. 12. 21. opposed to hatred and murther 7. Fuith that is fidelity or faithfulnesse as the word elswhere is used Tit. 2. 10. and is one of the weighty points of the law Mat. 23. 23. A faithfull man is he who is both true in his words and firme in his promises both which are tokens of the upright Ps. 15. 24. 8. Meeknesse or the spirit of meeknes so called 1 Cor. 4. 23. Gal. 6. 1. because in the faithfull it is a fruit of the spirit called also mildnesse and lenity 1 Pet. 3. 4. 2 Tim. 2 24 25. Tit. 3 1 Which being a morall vertue proceeding from humility charity patience or long suffering with which it is joyned in the Scriptures with love 1 Cor. 4 21. 13. 4. 5. 7. with humility Eph. 4. 2. Mat. 5. 3. 5. 11. 29. Pro. 16 19. with long-suffering and patience Col. 3. 12. 1 Tim 6. 11. moderateth and â—estrayneth anger and griefe with all the fruits thereof which are called the irascible passions and perturbations of the soule such as be impatience desire of revenge and all insolent cruell bitter sierce harsh contentious clamorous and turbulent disposition towards our nighbour with which vertue whosoever is indued is by Solomon prefered before the men of might Pro 16. 32. for howsoever it be despised in the world as a signe of fooles and mecockes yet it is of especiall accompt with God 1. Pet. 3 4. as being the most proper and if I am so speake characteristicall marke of Christs â—â—eepe Whereby as they best resemble the Lambe of God Esay 53. 7. who was meeke in spirit and humble in heart Mat. 11. 29. so are they best discerned from those who being of an insolent a â—ierce an harsh a cruell and turbulent behaviour are to bee accompted wolves rather then the sheepe of Christ. And therefore it is reckoned by our Saviour among the 8. notes of â—eatitude Mat 5 5. Blessed are the meeke for they shall inheâ—ite the land meaning the celestiall Canaan the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrewes 2. 5. as being in Christ the heires of the world whom the Lord will beautâ—fie with salvation Ps. 149. 4. 76 9. 9. The last is temperance which is also a morall vertue moderating the other sort of affections which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum in the nourishing and cherishing of the body or to the propagation of mankinde by generation and restraying the abuses and disorders thereof This vertue as it respecteth the former is Sobriety in meat drink apparell opposed to drunkennes and bellicheere before mentioned and vanity in apparell as it respecteth the latter it iâ— called Chastity opposed to adultery fornication lasciviousnesse and all uncleannesse And this was the first generall note of difference that the upright Christian doth know or may know that Christ is in him by the fruite of the spirit but the hypocrite though he professeth himselfe a Christian and consequently a member of Christ yet neither doth nor can knowe it seeing that neither he is in CHRIST by faith nor CHRIST in him by his spirit 2. The second is this The upright man walking with God and before God is desirous chiefly to approve himselfe to God who seeth the heart 1 Thess. 2. 4. and therefore is as religious if not more alone and in secret as before others yea chooseth rather according to the advise of our Saviour Mat 6. 46. 18. to do private duetyes in secret rather then before others The hypocrite walking as before men who see the outward man onely seeketh chiefly to approve himselfe to men and therefore is more religious before others then alone and those good things which he performeth he doth them to be seene of men Mat. 23. 5. as our Saviour sheweth in the duties of almes prayer and fasting Mat. 6. 2. 5. 16. And one the other side those sinnes which he forbeareth or feareth to commit before men he feareth not in private to commit before God And in a word if men be not acquainted with his actions hee neither carech to doe good nor feareth to doe evill 3. The upright man preferreth the testimony of his owne conscience concerning himself 2 Cor. 1. 2â— 1 Cor 4. 3. Iob 31. 36 before the opinions of other men and therefore
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
assuring the party already sanctified and justified of his justification and salvation in that we are taught that we are justified by faith alone but in this we are justified that is assured of justification not onely by faith but by good workes and all other meanes by which we are to make our calling and election sure The eighth error that assent is not the act of justifying faith 8. The eighth that faith as it is an assent doth not justifie the contrary whereof speaking of a true lively and effectuall assent I have fully and as I hope sufficiently proved But let us examine his proofes the first is this The Act of justifying faith is supernaturall Eph 2. 8 this assent to the truth of the Gospell concerning salvation by Christ is not supernaturall ergo I deny the assumption and affirme that the true lively and effectuall assent is supernaturall and cannot be had without the helpe of the holy Ghost as being a proper work of the holy Ghost when he doth regenerate any of us No man can say that Iesus is the Lord 1 Cor. 12. 3. but by the holy Ghost And who knowes not that it is the proper work of the holy Ghost in the ministery of the Gospell to open the hearts of the elect as he did the heart of Lydia Act. 16. to assent unto the word To use arguments to perswade the hearers to embrace the Gospell and to receive Christ may be the worke of the Minister but to perswade the hearer thereunto is the worke of the holy Ghost Againe that whereby we become the sonnes of God is not a work of nature but of the regenerating spirit by this lively assent we become the sonnes of God For By this effectuall assent as I have shewed we receive CHRIST But as many as received him to them he gave this power to become the sonnes of God Iohn 1. 12. 13. even to them that believe oâ— his name which are begotten or borne not of blood nor of the will of the flesh nor of the will of man but of GOD. Would you therefore know who is borne of GOD Whosoever believeth that Iesus is the Christ Iohn 5. 1. is borne of God But the assumption he proveth thus Whatsoever the understanding by the onely light of nature judgeth to be honest and good that the will can desire or will by the onely strength of Nature But by the onely light of nature the understanding judgeth that it is an honest thing to believe Gods authority revealing any thing unto us Therefore 〈◊〉 will by thâ— onely strength of nature â—ay dâ—sirâ— this act of believing and so consâ—quently there is no need of grace to mâ—ve the Will 〈◊〉 command the understanding If aâ—y man imagine that this conclusion doth contradict mine assertion affirming such an assent as I have spoken of to be â—aith he must understand that I speake not of a baâ—â— assent to whatsoever God revealeth unto us but the assent must be â—hus qualified First it must be a willing or voluntary assent For the understanding whereof we must know that what soever the understanding conceiveth and judgeth to be true and good that the will doth receive as true and good for the will is intellectus extensus And such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding so the will having received for true and good that which the understanding hath so conceived the minde or the reasonable soule doth both assent to it as true and approve it as good So that the assent and approbâ—tion of the minde is an act both of the understanding and of the will But how the will which naturally followeth the direction of the understanding should as he speaketh command the understanding to assent or approve I doe not conceive But on the contrary I supposâ— that the minde many times doth assenâ— not onely without the command but also without the consent of the will as namely when the understanding of a man or devill doth know a thing to be truâ— but doth not conceive it to be good but hurtfull and pernicious to himselfe That therâ— is a God who is the Iuâ—ge of the world that this God is just that he hath prepared hell for the wicked the divells and wicked men doe conceive and know to be true and because they cannot dâ—ny 〈◊〉 they doe acknowledge and after a sort assent unto 〈◊〉 but yet this truth they doe abhorre and with horrour they doe believe it Iam. 2. 19. The legion of 〈◊〉 did know our Saviour CHRIST and confesse him to â—ee the Sonne oâ— Go◠〈…〉 câ—me to torment them before their time Mark 8 〈◊〉 so that the wicked botâ— men and Angâ—lâ— doe many times believe that which they doe not willingly assent unto but abhorre and wish it were otherwise But the faith of Gods children is a willing assent Secondly it is a true lively and effectuall assent For in Divinity we are said to believe and by Faith to know no more then we believe effectually and know by a lively faith Now where there is a true lively and effectuall faith it worketh a disposition in us answerable to that which we believe and know The wicked doe believe after a sort that there is a God that he is just and good that he is infinite in essence power and wisdome c. that IESUS the Sonne of the blessed Virgin is the Saviour of the world c. Yet none of all this doe they truely and effectuall believe For if they did believe inded that there is a GOD they would not deny him in their deeds behaveing themselves as if there were no God If they did truly believe that he is good yea goodnesse it selfe they would love him if just they would feare him if omnipresent they would walke before him if omnipotent or all-sufficient they would either trust in him oâ— feare him if omniscient they would not play the hypocrites before him If they did truly believe that IESUS is the Saviour they would desire to be made partakers of his merits they would be carefull to apply them to themselves they would rest upon him for salvation they would obey and serve him as their Lord But he that saith he knoweth him that is believeth in him and hath no desire nor care to keepe his commandements John 2. 1. he is alyar saith Sant Iohn and there is no truth in him That faith therefore which is not lively and effectuall but a dead faith as Saint Iames calleth it Jam. 2. 10. is no more to be accompted a true faith then the carcase or counterfeit of a man is a true man 3. The formall object of this assent as it justifieth is not every truth reavled of God though it believeth whatsoever God hath revealed in his word but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of God John 5. 33. 18 37. 1 Tim. 2. 4. that
promâ—â—â—gation of the Gospel it should be explained what this blessedness is which was promised by the Messias 1. First for confutation of the erroneous and pernicious conceipt of the Iews who thinking that the Messias should be â— temporal Monarch expected only temporaâ— blessings from him But if our hope in Christ were only in respect of this life then were we of all men most miserable 1 Cor. 15. 19. Secondly For prevention of a most dangerous scandal which otherwise would have ensued upon that erroneous conceipt For it beingâ— received opinioÌ„ among the Iews from which the Disciples of Christ were not free Mat. 20. â—1 Act. 1. 6. that the Messias should be a teâ—poral Monarch who should restore the Kingdom unto Israel and make his followers happy with external and â—emporâ— blessings If this opinion had been nourishâ—d in them it could not have been avoided but that they would have taken offence at Christs 〈◊〉 and poor estate when in stead of honours riches greatness and gâ—â—ry in this world which they expected from the Messias all things should happen contrary to their expectation Our Saviour therefore pronounceth them blessed who were not offended at him in respect of his mean condition and poor estate Mat. 11. 6. Thirdly For rectifying our judgment in that most weighty point concerning our happiness For the very foundation of a Christian conversation is the right belief concerning happiness For all men desire happiness as the supream end And such as is the end or happiness which they propound unto themselves such are the means which they use such are their studies and endeavours As for example if men place their happiness in pleasure their whole course of life is volumptuous if in riches covetous if in honour ambitious c. For these causes as I said it was necessary that it should be declared what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth that the happiness which by him they were to expect did consist in spiritual grace and eternal glory Mat. 5. 3. Blessed are the poor or beggers in spirit for theirs is the Kingdom of heaven and so in the rest in every whereof two degrees of happiness are noted 〈◊〉 the one set down as the Schoolmen speak per modum meriti which I called grace the other per modum praemij which Lealled glory the one being be 〈◊〉 via or our happiness nâ—this life the other beatitudo patriae or our happiness in the life to come S. Paul likewise expoundeth the happiness which we have by Christ to be spiritual Ephes. 1. 3. Blessed be God saith he who hath blessed us with all spiritual blessingâ— in heavenly things in Christ. Thus S. Peter speaking of this Covenant which God made with Abraham and applying it to the Iewâ— expoundeth this blessedness to be their turning and consequently their freedom from sin Ye â—e saith he Act. 3. 25 26. the children of the Covenant which God made with our fathers saying unto Abraham and in thy seed shal all the families of the earth be blessed unto you first Gâ—d having raised up his Son Iesus sent him to bless you in turning away every one of you from your iniquities In like manner the Apostle Paul Galat. 3. expoundeth this blessedness of justification by faith redemption from the curse of the Law and receiving the promise of the spirit Those which are of faith saith he vers 7. 8. 9. are the sons of Abraham and the Scripture that is the holy Ghost who speaketh in the Scripture foreseeing that God would justifie the 〈◊〉 through faith preached the Gospell before to Abraham saying in thee that is in thy seed shall all nations be blessed Gen. 12. 2 3. chap. 13. 15. 17. chap. 15. 18. So then they which be of faith are blessed with faithfull Abraham Again vers 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit But most chiefly in this place where the Holy Ghost doth as it were ex professe expound what this blessednesse is viz. That he would give us that we being deliverâ—â— from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life Now that this is a most true perfect exposition I will prove by these two reasonâ— And first for the truth of it For wheraâ— there 〈…〉 called obtain in this life 〈…〉 and sanctification justification by 〈…〉 to the Kingdome of 〈…〉 with it concur redemption 〈…〉 adoption being all in substance the 〈…〉 only in some relation or respect For when God doth forgive our 〈…〉 of Christs righteousnes he doth both redeem and reconâ—â—â—e and justifie and adopt 〈◊〉 but with this distinction First that when fâ—rgiving our sins by which we are bound over to death and damnation and held 〈…〉 sunne and Satan he fiâ—eth us from this bondage he is said to redeeme us Ephâ—s 1. 7. Col. 1. 14. Secondly when forgiving 〈…〉 whereby we are the children of wrâ—th and enemies against God he receiveth us â—nto his love and favour in Christ he is said to reconcile us 2 Cor. 5. 19. Thirdly when forgiving our sins which exclude us from heâ—ven and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 and doth accept of us in Christ 〈…〉 and as heires of salvation he is said to just 〈…〉 Rom. 3. 24. 25. 4. 6 7 8. Fourthly wâ—en forgiving our 〈…〉 of the Devill he doth in Christ 〈…〉 to be his children he is said to adopt us The second degree is Sanctification by which we are prepared and made fit for Gods Kiâ—â—dome Now these two are the two parts of the gift which God by oath in this place promised to give to the faithful the sons of Abraham viz. deliverance from the hand of our spiritual enemies namely the law sin death and the devil which is our redemption or justification and grace to worship God without fear in holyness and righteousness before him all the days of our life which is our sanctification 2. And that it is a ful and perfect exposition it is easily proved because not only to the whole gift here promised but to every part and parcel thereof happyness is ascribed in the word of God As first to redemption for what is it to be redeemed by Christ but to have remission of sins by him Ephes. 1. 7. Col. 1. 14. By him we have redemption even the remission of our sins But to the remission of sins the holy Ghost ascribeth blessedness Psal. 32. 1 2. Rom. 4. 6 7. Blessed is the man whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity 2. Secondly to a godly life which is here termed the worship of God in holiness and righteousness in which
rule is also delivered in divers other placâ—s of Scripture that whosoever exalteth himself shall be abased but he that humbleth himself shal be exalted 〈◊〉 18. 14. S. Peter therefore having signified that the Lord resisteth the proud but giveth grace to the humble inferreth this exhortation humble your selves therefore under the mighty hand of God that he may exalt you in due time 1 Pet. 5. 5 6. This work of humiliation the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law whereby he revealeth unto us our miserable estate in our selves in respect both of our sinnes for by the Law commeth the knoâ—ledge of sinne Rom. 3. 20. and also of the punishment denouncing the fearfull plagues of God for sinne both in this life and in the world to come Thus when Peter had declared to the Jews their hainous sin in crucifying Christ they were pricked in their hearts and said to the Apostles Men and brethren what shall we do Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable which he applied to David the King aggravated his sin saying thou art the man David both privately testified his humiliation to the Prophet saying I have sinned against the Lord 2 Sam. 12. 7. 13. and also publiquely professed the same Psal. 51. But of humiliation for sinne the Publican is propounded as a notable pattern for imitation Luke 18. 13. And as for humiliation wrought by denunciation of judgments consider the example of Iosias 2 King 22. 11. 13. 19. Of the Ninivites Ion. 3. 5 6. In like manner ought we to be humbled before God when we consider that our sins are so hainous and detestable in the sight of God that nothing could satisfie the justice of God or appease his wrath for them or expiate the guilt of them but the death and sufferings of the Eternall and only begotten Son of God Of which death of Christ the blame is to be laid upon our sins as the meritorious cause rather then upon those who were but the instruments of his death For by our sins we nayled Christ upon the Crosse by our sins we pierced the precious body of Jesus Christ we are the men that crucified our blessed Saviour Let us therefore pray to God that he would poure upon us the spirit of grace and supplication that looking upon him whom we have pierced we may mourn for him being put to death for our sins as a man mourneth for his only son Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God how much more ought we to be humbled at the consideration both of the temporall plagues denounced in this world and also of eternall torments in hell But when these ordinary means of humiliation by the ministery of the Law will not prevaile it pleaseth God sometimes by means extraordinary or at the least not so ordinary to draw men unto him as it were by a strong hand adding to the Ministery of the Word sometimes afflictions and crosses and sometimes terrors and anguish of conscience By afflictions I sophs brethren were brought to acknowledge their sinne Gen. 42. 21. Manasses when he was in affliction greatly humbled himself before God 2 Chron. 33. 12. So did the prodigall son Luk. 15. 18. according to that Esay 26. 16. Hos. 5. 15. By terrors also sometimes men are humbled as Peter Luk. 5. 8 9. being affrighted when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ much more the Gaolour Act. 16. 27. 29. And most of all S. Paul Act. 9. 6. 9. But here we must beware of an erroneous and dangerous conceipt of some who run into contrary extreams For as they imagine none to believe who have not full assurance so they think none to be humbled as they ought or effectually called who are not drawn either by grievous afflictions or by the terrours of their conscience to the brink of despaire as though there were no hope of salvation for them Indeed it is good for a man to be much humbled in himself and as Iob speaketh to abhor himself repenting in dust and ashes and to acknowledge that iâ— himself or by his own means there is nâ— hope of salvation But it is either great ignorance or forgetfulnesse of Christ to acknowledge no means whereby to be saved or if a man acknowledge Christ it is great infidelity to think that his sins which are but â—inite though many and great aâ— more and greater then the mercies of God and merits oâ— Christ which are infinite Therefore so to be humbled is a fearfull sin and perhaps a greater sinne then any for which he is humbled Notwithsâ—â—nding this may be said for the comfort and profit of those whom â—od doth draw by a strong hand that is by grievous afflictions either outward or inward which are indeed the most grievous for a wounded conscience who shall bear I say first for their comfort that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt and that they sometimes do prove the most zealous Professours of Religion and the worthiest instruments of Gods glory as you see in the example of Paul For their profit they are to be advised that when they are afflicted either outwardly or inwardly they would first acknowledge the hand of God by what means soever the affliction doth happen unto them and not to seek to remove the hand of God afflicting them if outwardly by indirect or unlawfull means if inwardly by worldly and carnal delights but to labour that the end which God propoundeth in afflicting them may be atchieved 2. That they would humble themselves under the mighty hand of God whom they have provoked to anger against them labouring to call to mind their sins whereby they have offended God to confess them particularly to bewaile them and to be sorry for them because by them they have displeased God and pierced our Saviour earnestly and heartily to pray to God for the remission of their sins for Christ his sake to promise purpose and vow amendment for the time to come Thus confessing their sins and forsaking them they shall be sure to find mercy and humbling themselves they shall be exalted Prov. 28. 13. But as I said ordinarily the Lord worketh humiliation by the ministery of the Law Now that we may be humbled thereby we are not only to believe the sentence of the Law denouncing the terrible curse of God against every one that doth not continue in all the things which are written in the Book of the Law to do them Gal. 3. 10. to be true but also to apply it to our selves after this manner seeing this is most true as being the undoubted Word of God that every man in himself is subject to the fearful curse of God both in this life and in the world to come who doth not perform the three degrees of obedience
contained in this sentence that is to Do the things commanded to do them all and to continue in doing all therefore it cannot be denied but that in my self I am most accursed who to the not performing of these three degrees of obedience have added the three contrary degrees of disobedience For I have not only nor done the things commanded but also I have done the things forbidden I have not only not kept all Gods Commandements but also I have broken them all I have not only not continued in perpetuall obedience but I have also continued in a perpetual course of disobedience O therefore wretched man that I am and in my self thrice accursed O that I were delivered from the fearfull curse O that I were freed from this wofull state of damnation Thus by applying the sentence of the Law to themselves men come to see and acknowledge their own damnable estate in themselves whereby they are forced to seek for salvation out of themselves in Christ especially if to the application of the sentence of the Law they adjoyn a serious consideration of the day of judgement which the Apostle calleth the terrour of the Lord. at which time all of us shall appear before the judgement seat of God to receive according to those things which we have done in the flesh 2 Cor. 5. 10 11. But without this application men not seeing nor feeling their own misery neglect the promises of the Gospell not caring to apply them to themselves but most ungraciously suffring the most precious blood of Christ as much as in them lyeth to be spilt in vain as it is in vain to them unto whom it is not applied But when by the paedagogie of the Law which is a School-master unto Christ Gal. 3. 24. men are brought to see and to feel their misery O then how beautiful are the feet of those who bring glad tidings of salvation How acceptable is the promise of deliverance to them that are captives of justification to them that in themselves are accursed Of salvation to them that are lost In respect of these the Kingdom of God is said to suffer violence and these are they which with violence take it to themselves Mat. 11. 12. Thus then being schooled by the Law by which the Holy Ghost worketh in us the Legall faith which is a preparative to the Evangelical we become fit auditors of the Gospâ—l by which the Holy Spirit worketh in us the grace of justifying faith And therefore in the next place we must be diligent and attentive hearers of the Gospell by the hearing whereof commeth faith In which regard as the Gospell is called the Word of faith So also the Preachers of it are not only termed Ministers by whom you believe 1 Cor. 3. 5. but also are said to justifie men Dan. 12. 3. and to save them 1 Tim. 4. 16. 1 Cor. 9. 23. as being the instruments of the Holy Ghost working in us the grace of faith by which we are justified and saved By the Ministery of the Gospel the Holy Ghost worketh in us the grace of faith in two degrees The former is of assent the other of application As touching the former the Holy Ghost having prepared us by the Law doth in the ministery of the Gospell first reveale unto us the mercies of God in Christ. Secondly he stirreth us up by the Ministers of reconciliation to embrace Gods mercies 2 Cor. 5. 18. 20. and to be reconciled to him And thirdly having thus knocked as it were at the door of our hearts he himself doth open out hearts Apoc. 3. 20. as he did the heart of Lydia Act. 16. 14. not only to attend but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto or to believe the Gospel Neither is it to be doubted but that by that phrase is meant that the Holy Ghost did work in her the grace of faith And as touching the latter the Holy Ghost having opened our hearts to receive Christ by a true willing and lively assent which is the condition of the promise he teacheth us to apply the promise unto our selves as belonging to us Here therefore three things are to be done 1. We are to believe in Christ by a lively assent to the promise of the Gospell 2. So believing in Christ we are to apply the promises of the Gospell to our selves 3. Having by application attained to some assurance we must give all diligence that this assurance may more and more be encreased As touching the first we must be very carefull that our assent to the doctrine of the Gospell promising salvation to all that believe in Christ be willing true lively and effectuall otherwise though we may believe that Jesus the Son of the blessed Virgin Mary is the Son of God and Saviour of all that shall be saved which not only hypocrites and wicked men but the Devils themselves after a sort believe yet we cannot truly be said to believe in Christ. First therefore it must be a willing assent and therefore approving what we believe not forced as that of the devils and of some wicked men who being convicted with the evidence of the truth do whether they will or no know and believe the truth of the Gospell and with horrour acknowledge it Iam. 2. 19. Mat. 8. 29. Secondly it must be true lively and effectuall For as there is a two-fold knowledge the one literall swimming in the brain informing the judgment but not reforming the heart and the conversation serving only to purchase the more stripes Luk. 12. 47. the other spirituall not only informing the judgment but also reforming the heart and conforming our lives to the practise of that which we know which in Divinity is accompted the only true knowledge I Ioh. 2. 3 4. for the other though in regard of the object it is true because it is the knowledge of the truth yet it is not true formally and in respect of the efficacy or of the effect so faith which sometimes goeth under the name of knowledge or acknowledgment may be distinguished For there is a counterfeit idle dead faith which having neither root nor fruit is uneffectuall either to justification or to sanctification which is the faith of hypocrites and of all carnall and worldly Professours which the Papists themselves 〈◊〉 fidem informem And there is a true lively and effectuall faith which the School-men call formatam and not amisse saving that they hold Charity which as I have showed is a fruit and â—ffect of faith 1 Tim. 1. 5. to be the form thereof by which we receiving Christ and being rooted in him or engraffed into him do receive from him spirituall life Gal. 2. 20. For having by faith union with Christ we have also communion with him both in his merits to our justification and in the vertue of his death and resurrection to our fanctification Rom. 6. 3 4 c. Phil. 3. 9 10. Now this Assent is
And that we may soundly apply the promise to our selves we must first be assured that we have the condition of the promise which is the first degree of justifying Faith whereof I have spoken that is a true lively and effectuall assent which we may know our selves to have if our belief be effectuall as before I said both to justification as it is when by it we receive CHRIST who is our Righteousnesse not only in our judgements but also in our hearts and in our willes and also to sanctification as it is when it produceth the duties of repentance Having therefore the condition of the promise and knowing that thou hast it thou art bound in conscience whatsoever the Papist faith to the contrary to apply the promise to thy self as belongeth to thee Doest thou therfore truly believe that Christ is the Saviour of all those that truly believe in him then thou art bound to believe that he is thy Saviour that he died for thy sins and rose againe for thy justification that by him thou hast remission of sins and that by him thou shalt be saved Otherwise if thou knowest thy self to have the condition of the promise and wilt not apply it to thy self that is if knowing thy self truly to believe that Christ is the Saviour thou wilt not believe that he is thy Saviour thou makest God a lyar saith S. Iohn in not believing the record which God gave of his Son And this is the record that God hath given to us that believe in Christ eternall life and that this life is in his Son He that hath the Son as every true believer hath hath life and he that hath not the Son hath not lifâ— These things saith he I have written to you that believe on the Name of the Son of God that you may know that you have eternall life and that you may believe on the Name of the Son of God The meaning of which last words seemeth to be this I have written to you that believe on the Name of Christ by a true and lively assent but have not perhaps as yet attained to any sound assurance that you applying the promises of the Gospell to your selves and gathering testimonies to your selves that they belong to you by such markes as I in this Epistle have set down may attain to assurance and so proceed from Faith to Faith For without absurdity the Words cannot be understood of the same degree of Faith I have written to you that already believe in Christ that you may believe in him What No otherwise then already they do believe Yes no doubt that they which believed in a lower degree without assurance might know that they have eternall life and that so attaining to a higher degree of faith might thereby be assured of salvation by Christ. Now this application is made by a practicall Syllogisme the proposition whereof which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the undoubted Word of God Whosoever truly beleeveth in Christ he shall be saved The assumption is the testimony of our own spirit which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I through Gods mercy do truly believe in Christ. For the Holy Ghost having opened my heart as he did the heart of Lydia Act. 16. 14. to assent unto or to believe the Gospel I do receive Christ not only in my judgement by a firme willing and unfaned assent but also in mine heart by an earnest desire to be made partaker of him which is the desire of application and in my will by a setled resolution whatsoever the Law mine own conscience or the Devill can object to the contrary to acknowledge him to be my Saviour and to rest upon him for salvation which is the resolved purpose of application The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the Holy Spirit testifying with our spirits in the assumption according to the word in the proposition Therefore I through Gods mercy shall be saved which is the voice of speciall Faith The consequence of this and all other formall Syllogismes is such that the conclusion cannot be false if the premisses be true Otherwise a contradiction would be implied that is contradictories would be true together which is impossible For if this conclusion should be false then either the Proposition is not true that whosoever truly believeth in Christ shall be saved or the assumption that I truly believe in Christ. Of the proposition of this Syllogisme there can be no doubt it being the undoubted word of God and the main promise of the Gospel Against the assumption two things may be objected the one out of the doctrine of our Divines the other out of the doctrine of the Papists For some of our Divines define faith to be a full assurance of the love of God concerning the remission of our sins and eternall salvation by Christ or in other words to the like effect But the faith mentioned in the assumption is no such assurance I answer that our Divines defining the speciall Faith are not to be blamed for defining it according to the perfection thereof for so every vertue and grace ought to be defined that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned but may aspire towards perfection But if any shall hereupon inferre that no man doth truly believe who hath not that full assurance as some vnadvisedly have done he shall give occasion to the greatest part of believers either to dispair that they have not Faith because they have not ful assurance or because they woul not be thought without Faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first nor at once but by divers degrees after much practice of piety and long experience of Gods goodnes towards them and never is so fully obtained before the end of this life but that somewhat still may and ought to be added to it The objection of the Papists against the assumption is that a man doth not know that he doth believe and therefore not being assâ—red that he doth believe he can have no assurance of salvation This is in deed the thing which they must stand unto if they will deny as they doe the certainty of salvation For if a man may be assured that he doth truly believe he may also be assured that he shall be saved But that the faithfull may know that they believe I prove 1. Because every beleever is taught to say I beleeve in God the Father I believe in God the Sonne I believe in God the Holy Ghost This profession of Faith every true Christian is bound to make with confidence therefore every true Christian is bound to know that he doth believe The father of the demoniack though indued but with a weake faith when our Saviour told him that the cure of his Sonne was possible if he could believe returned
all manner of riches This affection towards Gods Word David expresseth psal 119. 14 15 16 24. 47. 72. 111. 127. 143. 162. We must give our selves to prayer as devoted thereunto Psal. 109. 4. taking delight to conferre with God in prayer and offering up our prayers and thanksgivings as a willing sacrifice Psal. 119. 108. We must praise God with joyfulness and give thanks with chearfulness Psal. 9. 2. 95 2. 95. 1. 2. 63. 5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thanks cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reâ—oyce so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with joy Phil. 1. 3. 4. we must esteeme it a blessed thing wherein we resemble the blessed Saints and Angels in heaven Psal 84 4. We must call the Sabbath our delight Esay 58. 13 And we must esteeme one day spent in the house of God as better then a thousand Psal. 84. 10. Psal. 26. 8. 27. 4. 84. 1 2 3 4. 10. The duties of charity are also cheerfully to be performed Rom. 12 8. he that sheweth mercy let him doe it with cheerfulnesse drawing forth his soule to the hungry and afflicted Esay 58 10. id est ex animo liberaliter hilariterque communicans ejus necessitatibus For the Lord loveth a cheerfull giver 2 Cor. 9. 7. Finally in doing the will of God wee are to imitate the holy Angels according to our daily prayer that we may doe the will of God upon earth as it is done in heaven that is willingly readily cheerfully following also the example of all examples our blessed Saviour whose delight it was Psal. 40. 8. and whose meat it was to doe the will of his heavenly father John 4. 34. As for that obedience or service which is extorted from men by servile feare because it is forced it is but momentany For no violent thing is of continuance and being momeâ—tany it is but counterfeit whereas true piety is constant and permanent Such is the obedience and repentance of hypocrites who when they are affrighted with Gods judgements or afflicted with his heavie hand pretend repentance and promise amendment but when the hand of God is removed from them they returne to their former courses and are so farre from learning obedience by that which they have suffered or feared that like anviles with often striking they are more and more hardned according to that Esay 1. 5. why should you be shricken any more you will adde revolt A notable example hereof we have in Pharaoh who as upon the inflicting of the severall judgements promised obedience Exod. 8. 8. 25. 9. 27. 10. 16. 12. 31. so upon the removing of the plagues he returned to his former obstinacy Exod. 8. 15. 32. 9. 34. 10. 20. 14. 5. Yea in the Israelites themselves who when God slew some of them they sought him and they returned and enquired early after GOD c. Nevertheles they did but flatter him with their mouth and with their tongues they lied unto him for their heart was not right with him neither were they stedfast in his covenant Psal. 78 34 36 37. This therefore ought to teach men not to put off their repentance to the time of sicknesse or old age or to the houre of death lest the repentance which then they hope to performe prove counterfeit Now that our obedience may be voluntary and cheerfull and our service of God without servile feare we are to be adorned with the three Theologicall Vertues Faith Hope and Charity for according to the measure of these three graces in the measure of our spirituall security and assurance which is the ground of our cheerfulness Faith for no man can worship the Lord with a willing mind and cheerfull heart that is not by Faith perswaded that his service is accepted of him The perswasion of Gods love shed abroad in our hearts by the Holy Spirit that is to say Faith maketh us to love him againe and in love to serve him willingly to whom much is forgiven they love much Luke 7. 47. That charity wherby the whole law is fulfilled proceedeth from Faith unfained 2 Tim. 1. 5. and without Faith it is impossible to please God Heb. 11. 6. Hope for they that have fastened their anchor of hope in Heaven performe the duties of piety and righteousness with a comfortable expectation of everlasting happiness The hope whereof maketh them easily to swallow all the difficulties and troubles of this life for the joy that is set before them and with cheerfulnes to serve the Lord and to finish their course with joy Act. 20. 24. whiles we hold fast this hope nothing shal be able to discourage or to with-draw us from the voluntary worshippe of GOD. Not the desires of this world which to him that hath this hope seeme meer vanities in comparison of the happines hoped for Not the terrours or bugg-beares of this world which are not worthy of the glory expected see Rom. 5. 2. 3. Consider the example of Moses who when hee was come to yeares refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the people of GOD then to enioy the pleasures of sinne for a season esteeming the reproach of Christ in his members greater riches then the treasures of Egypt the reason of all which is this for he had respect to the recompence of reward Heb. 11. 24 25 26. Charity 1 John 4. 18. which expelling fearfulness causeth cheerfulness To him that loveth the commandments of God are not grievous 1 Iohn 5. 3. nor the yoake of CHRIST tedious Nothing is hard to him that loveth Iacobs 7 years of hard service for the love of Rachel seemed to him but a few dayes Gen. 29. 20. The third use is a singular comfort which from hence ariseth to the Faithfull For whereas the Lord in other places when he would comfort his servants bideth them not to feare as Esay 43. 1. feare not for I have redeemed thee Luke 12. 32. feare not little flocke for it is your Fathers pleasure to give you a Kingdome Here in this covenant of grace he promiseth and that by oath that hee will give us to worship him without feare or at least without cause of feare so Esay 54. 4. which must needes be a singular consolation unto us whether we respect our condition by nature or by grace For by Nature we are obnoxious to our enemies subject to the terrour of the law and to the feare Heb. 2. 15. of death and damnation And though we be in the state of grace yet are we infirme and weake not able by our owne strength to resist our enemies The ground therefore of this our being without feare is not any confidence of our owne strength but first of all the truth of God Heb. 6. 17 18. who by oath hath promised that wee shall worship him without feare 2. Secondly the power of God whereby he is able to make good his promise 2 Tim. 1. 12. 1 Pet.
God alwayes they are truly said to worship God all the dayes of their life As Asa's heart was said to have been perfect 2 Chron. 16. 17. that is upright all the dayes of his life 2 Chron. 16. 7. 10. 12. though failed in many particulars The faith of the Elect that is of all true children of God nam qui verê filij sunt praesciti praedestinati sunt Aug. de corrupt gratia c. 9. Which worketh by love either faileth not at all or if there be any in whom it faileth it is repayred before the end of theirâ— lif that iniquity which came betweene being wiped away it is accompted for perseverance to the end as Augustine saith The meaning then of the words is that God by oath doth promise to the faithfull that he will give them grace to worship him in holinesse and righteousnesse from the time of their actuall redemption and justification with perseverance to the end of their life Sect 2. The certainty of perseverance grounded upon the text Where-upon we doe ground this most comfortable doctâ—ine that the perseverance of the faithfull I meane of all those that truly believe and are sound and upright Christians is certaine perseveranâ—e being the perpetuall and peculiar previledge of the upright But when I say it is certainâ— I speak not of the certainty of the subject as though the faithâ—â—ull were alwayes certainly assured of their perseverance though they are alwayes to labour for that assurance but of the certainty of the object that is that the perseverance of the faithfâ—ll is certaine and sure whether they be assured of it or not Even as the foundaâ—â—on of Gods election abideth sure 1. Tim 2. 19. though the elect be not alwayes sure of it but yet are alwayes to give diligence to make it sure 1 Pet. 1. 10. Sect. 3. The necessity of this doctrine Here therefore wee are to refute the Papist and all others who endevour to bereave the faithfull and sound Christians of this priviledge And in this cause we are to labour the more seriously because those that would deprive us of this priviledge doe also endevour to robbe us of all true comforts and consolation For first this were no sound comfort wherein notwithstanding our Saviour CHRIST doth bid the Faithfull especially to rejoyce Luk. 10 20. that our names are written in heaven if againe they may be blotted out that we are the sonnes and heires of God if that notwithstanding we may become the children of the devill that we are now the elect of God if hereafter we may become reprobates 2. Againe the maine comfort of a Christian in this life is assurance of salvation after this life is ended For the life as it were of the life mortall is the assurance of the life immortall But how can there be assurance of salvation if there be no certainty of Perseverance 3. Those which seeke to undermine the certainty of Perseverance in the children of God doe also overturne the very ground-worke and foundation of our Faith and hope For what is Faith I meane speciall Faith or hope but an assurance of salvation and consequently of perseverance unto salvation by Christ the one as an assured persausion the other as an assured expectation The ground of which assurance is the maine promise of the Gospell declaring the certainty of their salvation who doe truly believe in Christ. From whence the Christian conscience gathereth assurance in this manner The salvation of all those that truly believe is certaine This being the maine prâ—mise of the Gospell Iohn 3. 16 Mark 16. 16. Act. 16. 31. Rom. 10. 9 10 11. that whosoever believeth in Christ shall be saved But I saith the soule of the faithfull man according to the testimony of his conscience seconded by the testimony of the Holy Ghost Rom. 8. 16. bearing witnesse with our spirit that we are the children of God I doe truly believe in Christ therefore my salvation is certaine But the proposition of this â—yllogisme with the proofe thereof which is the ground of our Faith and the foundation of our assurance and consolation the adversaries of perseverance doe deny noâ— fearing to contradict the maine promise of the Gospel For whereas the promise of the Gospel affirmeth that all which truly believe in Christ shal be saved they are not ashamed to say that some which truly believe in Christ shall not be saved For they say that some which truly believe doe not persevere and that those which doe not persevere shall not be saved Lastly the Faithfull in the greatest temptations of Satan and conflicts with despaire do use to raise themselves Psal. 77. 6. by calling to minde the tokens of Gods speciall favour vouchsafed unto them in former times and the undoubted fruits of saving grace which they have formerly brought forth Knowing that the Lord who changeth not Mal. 3. 6. whom he loveth once loveth to the end John 13. 1. and that the saving gifts and graces of God â—are without repentance Rom. 11. 29. And hereby as penitent childrenâ— are encouraged to seek unto their heavenly Father for mercy and pardon Knowing that howsoever hee is justly angry with them yet hee doth not hate them nor utterly cast off them whom once hee hath received into his love in Christ. But the adversaries of Perseverance by their doctrine discourage men when they have grievously offended from all exercises of faith and repentance and teach them to runne desperate courses For if a faithfull man upon a grievous or as they call it a mortall or deadly sinne committed bee translated from the state of salvation into the state of condemnation excluded out of Gods favour and made an object of hisâ— hatred deprived of Faith Hope and Charity and of all saving Grace and withall ceasing to be the child or as some say elect of God is become a child of the devill with what heart can he seeke unto GOD of whom he is now hated How can he call upon him in whom he doth not believe Or how can he hope to be heard that hath no hope or how shall he seek to please God who hath no faith without which it is impossible to please GOD nor any desire to please him This Doctrine therefore is to be avoided as a downfall of dispaire the full confutation whereof I reserve to a peculiar Treatise purposely written of that subject Onely here to make better way thereunto I thought good to adde an Appendix for the further cleering of the Doctrine delivered in the 8 Chapter of this Book concerning the certainty of Salvation An Appendix to the Treatise of the certainty of Salvation SInce I wrote this Discourse there came to my hands a Treatise of the nature and properties of Grace and Faith written by a learned and godly man as I am perswaded wherein many things are delievered which crosse divers poynts by me propounded in this booke and more especially in my discourse concerning the
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath