not thinke that Christ and his members are ioyned together by imagination as the minde of man and the thing whereof he thinketh or by consent of heart as one friend is ioyned with another as Ionathan and Dauid or by mingling together of substances as when many ingrediences are mingled together to make one medicine or by corporall coniunction in touching as Sea and Land are both ioyned together to make one Globe and the part of a Building coupled together to make one Building For although this misticall vnion betwixt Christ and all them who truely beleeue in him is a most reall a most neere a most straight and a most sure and indissoluble vnion and coniunction Yet is the same rather by experience felt in the heart of the true beleeuer then conceiued in his braine The Iewes require Miracles and the Grecians Arguments vvhich they may comprehend with their wit and wisedome But God giueth the grace of vnderstanding his Mysteries to the simple and true of heart and regardeth not the Wisedome of the wise nor the Vnderstanding of the prudent in which things the proud doe glory Therefore the true Beleeuer when hee findeth this Vnion to be aboue his capacitie yet because he is taught it by the Scriptures hee beleeueth it as it were vpon Gods bare word and by experience hee feeleth that by Faith wrought in his heart by the Holy Ghost Christ with all his Merits Benefits and Graces is actually made his owne and himselfe Christs according to the Couenant of Grace made vnto Abraham and often repeated by the Prophets Ier. 32. 38. 39. 40. Ier. 31. 31. 32. Hos. 2. 19. 20. Moreouer in the Scriptures we are taught three kindes of vnions the first is a Naturall vnion or coniunction in nature vvhen sundry things are conioyned and coupled by one and the same nature as the Father the Sonne and the holy Ghost being three distinct subsistences are all one and conioyned in one God-head and diuine nature but Christ and the true beleeuer are not one as conioyned in nature for then they twaine should be one body and soule The second vnion is a Personall Union or an vnion in person when things in nature different are so conioyned together that they make one person as the body and the soule make one man and the God-head of the sonne and his manhood make one Christ but Christ and the true beleeuer are not ioyned in person for Christ is one person and Peter a second person and Paul a third person and so many men as be true Christians or members of Christ so many seuerall persons are they The third kinde of vnion taught in the Scriptures is in the spirit and this is the mysticall vnion whereby Christ and his members are spiritually ioyned together into one mysticall body by the operation of his diuine spirit descending from him the head to vs his members applying Christ vnto vs and creating faith in our hearts whereby as by our onely instrument on our parts wee apprehend and receiue Christ and are vnited vnto him and this vnion whereby Christ and the true beleeuer are thus actually ioyned together because it is wrought and made by the spirit is called a Spirituall vnion In this Union the things vnited are the whole person of the true beleeuer toâ—…rds his Body and Soule and the vvhole person of Christ God and Man but yet they be so vnited that the true beleeuer is first and immediately vnited to the humane nature or man-hood of Christ and then by reason of the manhood to the word it selfe or diuine nature For saluation and life and the merits of Christes obedience depend vpon the fulnesse of the Godhead which is in Christ but yet it is not communicated vnto vs but in the flesh and by the flesh of Christ. This misticall vnion may be in some sort conceiued more plainely by the consideration of the vnion of the naturall man and his members when vvee consider how his soule sendeth forth from his head sense and motion to all his other members of his naturall body and that although the soule cannot from the head send sense and motion to the other members of his naturall bodie without the meanes of Arctures and Ligaments whereby the members of the naturall man are tied together that by that meanes sense and motion may be conueyed from his head to the other members and that yet the head and other members of the naturall body are not so fitly coneyed and said to be the naturall mans members because they be tied and as it were souldred together by arctures and ligaments of the body as for that they receiue life sense and motion from his soule then how much more may we conceiue and say That Christ our Head and we our selues be one mysticall body euen mysticall Christ's and that we be members of his mysticall body by the communion preparation of Christs spirit which being by nature infinit standeth in no need of any carnal meanes to make this spiritual vnion by communicating himselfe from Christ our Head vnto vs his members although Christ and we his members be distinct persons and farre distance each from other as in the naturall man the head and the foote Hence it is that Saint Iohn saith Heereby wee know that wee dwell in him and he in vs because hee hath giuen vnto vs of his spirit And hence it is that Saint Paul saith If any man hath not the spirit of Christ the same is not his Wouldest thou then know that Christ is thine and thou Christs as a true member of his mysticall body then laying aside all carnall conceits haue recourse into thine owne selfe and trie whether with the Apostle Saint Paul thou feelest thy selfe both Body and Soule to liue of Christs spirit for as thou knowest that the members of thine owne naturall bodie are thine owne members because they receiue life sense and motion from thine owne soule so euery true beleeuer doth know that he â—…s a member of Christ because that by experience he feeleth that his owne person to wit his Soule and Bodie hath receiued and doth liue of the spirit of Christ and againe as certaine thou dost know that thy members doe not liue of my soule nor my members of thy soule and that whatsoeuer members liue of thine owne soule are the members of thine owne body and whatsoeuer members liue of my Soule are the members of my owne body Euen so dost thou know that nothing doth or can liue of the spirit of Christ but Christ and the members of his body and that whatsoeuer liueth not of Christs spirit is no member of his Hence the Apostle Saint Paul as comprised in the mysticall body of Christ and by experience feeling the spirituall life vvhich hee receiued from the spirit of Christ saith I am crucified with Christ but I liue yet not I any more but Christ liueth in mee and in that I
A DAY-STARRE FOR Darke-wandring Soules Shewing the Light by a Christian Controuersie OR Briefely and plainely setting forth the Mysterie of our SALVATION DIVIDED INTO Principles Obiections and Answeres BY RICHARD NICCOLLS th' elder of the Inner Temple London Gent. deceased PVBLISHED For the generall benefit of all those who heartily and with a true path desire their owne Saluation by I.C. LONDON Printed for Iohn Budge and are to be solde at the great South-doore of Paules 1613. TO THE RIGHT HONOVRABLE and truely religious Lady the Lady ANNE GLEMHAM I. C. wisheth encrease of all godlinesse and vertue with the fruition of eternall HAPPINESSE Right Honourable AS euery good Artist laboureth with much paines to rectifie and bring into due forme and order the Art which hee himselfe professeth and seeketh all possible wayes and meanes to attaine to the perfection thereof adding thereto his owne practice and experience thereby to make it more facile and easie to be attained vnto by future Posterities and vnto them conueying it as it were a matter hereditarie and which by succession they ought to enioy Euen so ought euery true Christian with his best endeauours industrie and trauaile labour to finde out the true Principles and Grounds of Christian Religion and therein through his owne industry directed by the Spirit of the Highest daily seeke to attaine to the perfection of that blessed Truth which is the sole Directresse to eternall Happinesse and the profits of his Christian Labours to participate to all succeeding Ages And as none can profit in any Science without first knowing the Fundamentall Reasons and Grounds thereof so it is impossible for any man to attaine to the perfection of Christian Religion vnlesse hee be first instructed in the certaine and infallible Grounds and Principles of the same with which this worthy and religious Author was well furnished as by this ensuing discourse or Treatise made for the priuate vse of himselfe and his Wife who being a godly and religious Gentlewoman imparted the same to some few of her friends amongst whom my selfe as vnworthiest of those few had a written Copie which most Vertuous Lady remayning in my custody and the Author being a Gentleman vnder whom I had part of my Education and fearing lest this Orphant turned naked into the World without a Protector and Patron might by sinister and fatall occasion happen into the hands of some professed though priuate enemies and there be smothered by those irremarkable persons mentioned in the Reuelation to haue receiued the marke of the Beast depriuing the Author of his due and well deserued commendations and the World of so honest and religious a worke I could doe no lesse then cause it to be published as well for the generall good of the well-affected and religious as also for an Example and President vnto all men to imploy their labours in godly exercise for the benefit of their Christian Brethren And considering with my selfe where to bestow it I was emboldâ—…ed by the inducement of diuers reasons to select your Ladiship as one most worthy to be the sole Patronesse and Protector of this godly Treatise knowing your Honourable Virtues and sinceritie of Religion to be such as are of force enough to make that commendable which onely by your Honours name is graced in respect of which and diuers other Honourable Curtesies for which I am oblieged to your Ladiship I most humbly present vnto your fauourable view and Honourable protection the zealous and truely religious labours of this godly Gentleman challenging nothing to my selfe but the imperfections in the harsh composure of the stile which if your Honour vouchsafe to receiue it may be that although in the perusing thereof your Ladiship shall not finde any matter which you are ignorant of yet may it confirme that which otherwise your Honour may doubt in or at least make it more euident by deliuering the Circumstances in more particular termes And as in the Author it deserueth a generall and perpetuall remembrance so doth it argue in him a most godly and good minde in labouring to finde out that which gaue a comfortable end to all his Labours for the which doubtlesse he now possesseth an vncorruptible and immortall Crowne of Glory in the World which shall neuer end To the which after many long and happy yeeres with much honor in this life liued to the glory of God and to the comfort and reliefe of his poore and afflicted Members the Lord bring your Honour with peace and quiet Conscience Your Honours solely deuoted in all seruiceable duty and dutifull Affection I. C. To the READER CHristian Reader how intricate and difficult a matter it is to content the various conceits of the generall multitude I doubt not but is well enough knowne to thee and how curious seeming Schollers are in perusing the labours of euery one daily experience makes it manifest who notwithstanding the benefit which they might reape vnto themselues by obseruation if without affectation of their owne inuention they would with mature Iudgement and aduised patience diligently read the good and godly Workes of Religious Persons doe studie with all diligence to lay some scandalous imputation not onely on the Author but the poore innocent Booke who would if it were possible laugh at their ignorance How then shall this poore Booke dare to aduenture it selfe among so many enemies but in hope of the kinde censure of the Learned godly and zealous Christians In expectation of which with their louing acceptance of the Fruits of the Authors Labours it dares oppose it selfe to the generall view of the world without fearing any the Calumnies of carping Zoilists or those which beare the irremarkable marke of the Beast mentioned in the Reuelation of S. Iohn And so rests thine to vse and peruse CERTAINE Grounds or Principles of Christian Religion briefely and plainely setting forth the Mysterie of our SALVATION The first PRINCIPLE EVery one of vs who by generation descend of Adam of our selues by Nature cannot so much as thinke any good thoughts much lesse doe any good deede but all our thoughts words and workes are onely euill continually Gen. 6. 5. Rom. 3. 9. Iohn 15. 5. Notes vpon the first Principle THE first cause of this our corruption is because that euery one of vs who come of Adam sinned in the same sinne that Adam sinned viz. In eating the forbidden fruis and are guiltie thereof before God Rom. 5. 12. Heb. 7. 9. 10. The reason hereof is because that Adam as our common Procurator or Factor Tam ad perdendum quam ad lucrandum did beare the person of vs all being then in his loynes Therefore looke what hee gained hee gained for himselfe and vs and looke what hee lost hee lost for himselfe and vs then being in his loynes 1 Cor. 15. â—…2 The second cause of this our continually sinning is because that euery one of vs who come of Adam are by Gods decree manifested and pronounced to Adam fallen
in Adam and shall be for euer in Adams posteritie but libertie from sinne and libertie from miserie cannot be had in this life but for as much as this bondage of sinne or necessitie of sinning is come vnto vs by our owne voluntarie acts for in Adam by eating the forbidden fruit wee all being in his loynes voluntarily sinned wee are all with the bondage of sinne and miserie iustly punished in him for his and our owne disobedience 5 Obiection To feede the hungry to clothe the naked to honour our Parents to serue our Maisters faithfully to obay our lawfull Gouernours to dye in defence of our Country and such like deedes done by Infidels are good deedes and no sinnes and therefore men by Nature before regeneration haue choise and libertie of will to doe some good deeds which are no sinnes Answere S. Augustine in his fourth Booke cap. 3. against Iulian the Pelagian answereth that such acts done by Infidels are doubtlesse sinnes not that in their owne nature they are sins but because they are not of Faith for whatsoeuer 〈◊〉 not of faith is sinne Rom. 14. 23. For that without faith it is impossible to please God Heb. 11. 6 Againe the Apostle saith 1 Cor. 10. 31. Whatsoeuer wee doe it must be done to no other end then to the glory of God and therefore the said acts done by Infidels cannot be said to be done to his glory because the said acts being done without faith cannot possibly please God and therfore such acts done by Infidels are doubtlesse sinnes though in their owne nature they be no sins but Morall Virtues 6 Obiection If the premisses be true then may an Infidell as well robbe his neighbour as relieue him with food or â—…aiment and so of the rest Answere God doth deepely graue Morall Virtues or the workes of the Law in the hearts of the Infidels and thereby they are guided to doe some Morall Virtues and restrained from doing many wickednesses but they being without Faith doe nothing to the right end Also the Infidels for Morall Virtues which beare but a shew of good workes are by God rewarded with the praise and fauour of men and other temporall blessings for which the Morall Virtues were done as the principall end of their action The second PRINCIPLE WEe of our selues without CHRIST can by Nature loâ—…ke for no grace or pardon for our sinnes aâ—… Gods hanâ—…s but hatred wrath and eternall condemnation for the same Ephes. 2. 3. Notes vpon the second Principle VVHen wee offend or sinne against GOD whose person is of infinite worthinesse our offence by consequence must needes be infinite and therefore greater then by any meanes wee of our selues can satisfie with condigne compensation because Men and Angels and all Creatures are vncapable of euery infinite action they are finite both in strength and power to doe or suffer Wherefore seeing God of his Iustice cannot pardon sinne without condigne compensation which man cannot possibly make therefore man of himselfe can looke for no grace of saluation at Gods hand who is perfectly iust true and faithfull and alwayes the same and like to himselfe with whom there is no variablenesse or shadow of changing All Virtues attributed to God are essentiall and eternall and not variable as the Virtues in men vvhich may be increased or diminished All his Curses and Iudgements against sinne must be performed as well as his mercifull promises Heauen and Earth shall passe but no word of the Lord shall passe away vnperformed The third PRINCIPLE THe Bloud of Christ Iesus crucified because of the worthinesse of his person is the onely meritorious cause thing and price which can satisfie Gods Iustice for all mens sinnes and so make them away to his fauour and mercy Act. 20. 28. Iohn 1. 7. Rom. 3. 23. 24. 25. Iohn 3. 14. Notes vpon the third Principle FIrst let vs behold Christ crucified as the Scriptures doe describe him according to which he had no part from top to toe free from paine and griefe but hung on the Tree hauing his flesh torne with whips his checkes swolne with buffets his face defiled with spittle his head stucke full with Thornes his eyes deiected for shame his eares burning with taunts his mouth sowred with Vinegar his hands and his feete wounded with Iron Spikes his bones vnioynted his sinewes pricked and strayned his whole body hanging by the sorenesse of his hands and feete and lastly though he were dead his heart pierced vvith a Speare whence issued bloud and vvater And here further let vs aduisedly obscrue in his Stripes that Pilate hauing a purpose to saue the life of Christ and not neglecting to satisfie the people who were incensed against him caused him extreamely to be whipped and to be shewed to the people in that plight with these words Behold the man to let them see that Christ had receiued very sufficient correction no crime being proued against him and so to with-draw them from secking his death In crowning him with Thornes let vs aduisedly note that the Souldiers did not onely wreath him a thicke Crowne of Thornes to sticke his head full of them but after the putting it on to fasten it they did strike him on the head with their Caues In his nayling to the Crosse or crucifying let vs aduisedly obserue that besides the greatnesse and sorenesse of his wounds which were worthy to be marked they so strayned his body least hee should stirre hand or foote that all his bones might be numbred The greatnesse of his Wounds Dauid fore-sheweth in these words They digged my hands and feete noting how wide wounds they made which were rather digged then pierced How tender and sensible the hands and feete are aboue other parts of the body and what paine and anguish the pricking strayning and tearing of the Sinewes Ligaments and â—…oynts which are very thicke and full of sense in those places did breede and kindle in the whole body Nature can teach vs without any further proofe Of the racking of his Ioynts Bernard maketh this collection out of Dauid I am so strained saith Dauid in the person of Christ that my body naked being stretâ—…hed like the head of a Timbrell or Drum all my bones may be numbred all my bones are out of ioynt or pulled one from thâ—…ther In this horrible torment of Stripes Thornes Wounds Sinewes and Ioynts our Sauiour hung on the Crosse aboue three houres in most perfect sense with extreame paine vntill the very instant that hee miraculously breathed out his Soule Hee who shortneth and lightneth the force of torments in his Saints when they be grieuous in his owne would doe neyther hee spared not himselfe who knew how to spare his hee dyed not by degrees as his Saints doe his Senses did not decay no pangs of death tooke holde vpon him but in perfect sense Patience and Obedience both of body and soule hee did voluntarily by his infinite power resigne his Spirit as he
God the true expounders hereof are the Prophets and Apostles and also particularly apply euery one to himselfe all the Articles of our Creed which is an abridgement of all things by vs to be beleeued for our soules comfort and defence against euery temptation and assault of the World the Flesh and the â—…ell The reason of this seauenth Principle doth rise from the consequence of the fourth Principle for as in the naturall man the soule doth communicate his effâ—…cts to the body with which it is coupled and maketh his residencie in the body to be knowne by the outward workes and actions of the naturall man Euen so doth Christ vvith whom wee are one spirit communicate the force and fruits of his Spirit vnto all them whom he hath vnited vnto himselfe as himselfe testfieth For saith hee I am the Viae yee are the branches hee that abideth in mee and I in him bringeth forth much fruit Moreouer seeing God doth of right expâ—…ct at our hands to be glorified by vs in the fruits of holinesse and righteousnesse for the innumerable and vnspeakable mercies and benefits we receiue of him and seeing to take away from vs all excuse of insufficiencie and weakenesse that wee are not able of our selues to performe the things hee doth expect at our hands he hath by our vnion with Christ according to his oath made vnto Abraham giuen vs power to serue him in holinesse and righteousnes before him all the dayes of our liues no weaknesse can excuse our vnwillingnesse and intollerable vnthankefulnesse if wee neglect to glorifie him in the fruits of holinesse and righteousnesse according to the power and measure of Gods grace giuen vnto vs in all singlenesse and willingnesse of heart being the proper end of all his gifts and graces bestowed vpon vs. For wherefore hath God elected vs that we might be saued howsoeuer wee should liue No but he hath elected vs that wee should be holy and without blame before him in loue Why hath CHRIST redeemed vs from the hands of our spirituall Enemies that being free from them wee might sinne more freely No but that wee beinâ—… dâ—…liuered from the hands of our spirituall Enemies might worship him without feare in holinesse and righteousnesse before him all the dayes of our liues Wherefore hath hee freed vs from the sâ—…ruitude of sinne that we might haue the more freedome to sinne No hee hath freed vs from the seruitude of sinne that wee might be the seruants of righteousnesse Wherefore doth hee regenerate vs by his Spirit and create vs a new that we should doe nothing our selues No Wee are the workmanship of God created in Christ Iesus to good workes which God hath prepared that wee should walke in them Why doth he bestow temporall benefits vpon vs that like pamperd Horses wee should kicke against our Lord and Master No hee crowneth vs with his manifold blessings to the end wee should keepe his Statutes and obserue his Lawes Let him not therefore say or thinke that he is a Christian or regenerate man who bringeth forth no good workes to testifie his faith and on the contrary side who so bringeth forth the fruits of sauing â—…aith may assure himselfe that hee is a true Christian and a â—…ull Branch of the Vine Christ Iesus which cannot but bring forth fruit to the glory of God Many in the time of Saint Iohn the Apostle did vvith vaine confidence sav that they had fellowship with Christ and yet they walked in darknesse But the Apostle the 1 Epist 1. 6. wâ—…teth plainâ—…ly that they did 〈◊〉 and dealt not truâ—…y and in like sort many an outward professor of the Gospell in our dayes who is in the Church but not of the Church doth boldly boast and say that hee hath as stedâ—…st â—…aith and Hope in God and his Mercies as any man and that if in all the world there were but onely two to bee saued that himselfe should bee one of them two and that not of any merit of his owne but for Christs sake and for his sake onely and yet by confeâ—…nce with such and by their vainâ—… and wâ—…cked liues and conuersation they doe bâ—…ay themselues that they walkâ—… in darknâ—…sse and haue no true sauing knowledge of Gods meâ—… in Christ and that all their goodly words of Faith and Hope are grounded vpon fleshly Presumption and not vpon Gods word inwardly taugâ—…t them by the Spirit of God which teacheth that the meâ—…e and louing kindnâ—…sse of God sâ—…ould leade them to Repentance Rom. 2. 4 and to become nâ—…w Creatures 2 Coâ—… 〈◊〉 1â—… and to câ—…ucifie the â—…lesh vvith the affâ—…tions and lusts thereof 〈◊〉 5. 24. and to die to sinne and liue to righteousnesse Râ—…m 6. 14. and to liue after the vvill of GOD. 1 Peter 4. 2. For cleane contrarily their conuersation and speeâ—…es if you haue confâ—…rence vvith them sauoureth onâ—…ly of lewde ignorance and the lusts of the flâ—…sh and that they make Gods mercy in Christ but a cloake for their sinnes that they may sinnâ—… the more franckâ—…ly and securely and set all vpon Christs score they tast nothing of the Vnion which euery true Christian hath with Christ nor of the effectuall Caâ—…ng Iustification and Sanctâ—…fication which are vnseperable to all and euery one vvho hath true and sauing Faith The eight PRINCIPLE THe Workes of the regenerate person or true Belâ—…euer doc not me rit or deserue or are worthy of grace in this life or Glory in the world to come Rom. 17. 10. Rom. 8. 18. Notes vpon the eight Principle Iâ—… wee note the nature of the word Merit or Desert weâ—… may easily finde that merit or desert may haue place with men but not with God for in meâ—…iting or descruing a thing we must be nothing in debt for it vnto him of whom wee will be said to deserue it Secondly that the things wee bring to deserue by be not his but our owne Thirdly that the things we bring to deserue by be at the least equall or as much in value or worth as the thing wee will be said to deserue But if any one of these conditions doe faile there can be no merit or desâ—…rt much lesse then can the regenerate man by his vvorkes merit or deserue at Gods hands grace in this life or glory in the world to come seeing in the same are wanting all these conditions For first whatsoeuer good works may be performed of the regenerate man are due to GOD by a double right namely by the right of Creation and by tâ—…e right of regeneration Hereupon Christ giueth warning vnto his Disciples When yee haue done all thinâ—…s which are commanded you for yee Wee are vnprofitable Seruants we haue done that which was our dutie to doc Secondly whatsoeuer good thing can be done of the regenerate man is certainely of God who worketh in vs both the wiâ—…l and thâ—… decâ—… And Saint Paul in another place saith What hast thou that
number of them vvho are by God elected and chosen to saluation The Papist saith because predestination to saluation and reprobation is in God and not in vs no man can assure himselfe of his election to saluation except that God doe expresly by some Angell outwardly or spirit inwardly say vnto him that he is predestinated to life euerlasting After which sort Saint Paul and some few other Saints had their predestination reuealed vnto them and to confirme their opinion they alledge that no man knoweth the secrets of God but the spirit of GOD as no man knoweth the secrets of man but the spirit of man who is in him Against which the true beleeuer saith that God is not to be tyed to speciall reuelations onely For by other meanes also hee doth reueale vnto euery true beleeuer the certaintie and sure knowledge of his election to saluation For saith the true beleeuer although that God doth not by any speciall reuelation say vnto mee particularly and by naâ—…e thou art elect and predestinated to life euerlasting yet by the cooperation of his holy spirit ioyned in my heart with his word I am by the generall propositions of the Word instructed and assured that I am predestinated and elected to life euerlasting As for example the Scripture teacheth generally that this is the will of God that euery man who beleeleâ—…ueth in Christ should haue euerlasting life from which generall proposition by the inward perswasion of the holy Ghost I perswade my selfe by the certaintie of mine election to saluation because by experience I finde and know that by the ministerie of GODS Word is wrought in mee sauing faith vvhich alwayes is grounded vpon the certaine knowledge of Gods promises reuealed in his Word and not vpon ignorant presumption and vaine imaginations Againe the Scripture generally teacheth that as many as are led by the spirit of God they are the Sonnes of God and if Sonnes Heires also of eternall life From which generall proposition I perswade my selfe that I am certainely an heire of eternall life First because by the cooperation of the Spirit of God with the doctrine of the Law I finde my hard stonie heart softened and my conscience pricked and wounded while I apply vnto my selfe the curses of Gods Law and his fearefull punishments prepared for the wicked Secondly because by the further cooperation of the same spirit with the doctrine of the Gospell I doe not onely finde CHRIST IESVS crucified to be the onely sufficient meanes to free all men from Gods curses and punishments but also I relie vpon him onely for mine owne saluation Thirdly because I doe not onely loue Christ who loued me first and gaue himselfe for me and all true Christians and his doctrine and all his commandements but also I loath sinne and my selfe for my sinnes I desire nothing so much as by all meanes to be deliuered from sinne and wholy to serue God in holinesse and righteousnesse Now for so much as I doe and boldly may by the Word of God assure my selfe that these things cannot possibly proceed from my sinnefull and corrupt flesh nor from the Diuell but they are the proper and only worke of the holy Ghost I being thus led by the spirit of God may out of the said generall proposition assure my selfe that I am one of his sonnes and therefore am heire of eternall life And in like manner from other generall propositions of the Scripture euery true beleeuer or regenerate person by the applying the same to himselfe may make himselfe sure and certainely know that hee is by God elected to saluation and that how vveake soeuer his Faith bee and how often soeuer by frailtie he sinneth yet because Gods vvill and election is vnchangeable hee shal neuer be remoued from the state of saluation whereunto hee is effectually called but shall haue life euerlasting and eternall glory in Heauen The true beleeuer standeth not in his owne strength but he is kept by the power of God through faith vnto saluation It is God which stablisheth him in Christ his life is hid with Christ in God Obiection It is a proud and Hereticall arrogancie and presumption say the Papists for a miserable Sinner to assure himselfe that he shall bee saued and to confirme their opinion they alledge these places of Scripture and many others Passe the time of your dwelling here in feare Blessed is the man who feareth alwayes Be not high minded but feare Mâ—…ke an end of your Saluation with feare and trembling Answere The true Beleeuer doth not ground the assurance of his saluation vpon his owne vvorkes or worthinesse for that â—…ere indeed proud Arrogancie and Hereticall Presumption but hee groundeth the assurance of his Saluation vp on the mercifull and immutable Promise of GOD onely which is no Presumption or Arrogancie but true Christian Humilitie giuing all glory to God And the more that the true Beleeuer thus groundeth his assurance vpon God onely renouncing vtterly all worthinesse of his owne and feareth his owne weakenesse the more hee is stirred vp to pray vnto God for his assistance and by experience hee findeth the assistance of Gods holy Spirit granted vnto him and the more that hee findeth by experience Gods loue and fauour towards him in giuing vnto him the assistance of his holy Spirit the more hee loueth God and feareth to offend so gracious and mercifull a God and more and more learnes to distrust his owne worthinesse and to cleaue onely to Gods power and assistance and to assure himselfe of his Loue and Fauour vnto the end Therfore Dauid ioyned these together Serue the Lord in feare and reioyce in trembling Psal. 11. 2. Noting thereby that Gods Children feare yea euen tremble in regard of their owne infirmities and corruptions and yet at the same time they are filled with ioy in respect of their full assurance of Gods loue and fauour and of their owne Saluation Obiection The true Beleeuer cannot haue certaine knowledge and assurance of his saluation because his Faith is full of doubting which Faith is opposed to full assurance Answere The true Beleeuer is to be considered in his two parts the Flesh and the Spirit the part regenerate the part vâ—…regenerate which continually fight and striue one against the other And as the parties themselues are opposite so are their qualities and fruits for in the Spirit is Faith Hope Loue Zeale Ioy in the Holy Ghost and such other sanctifying graces In the Flesh is Doubting Infidelitis hatred of God Presumption Desperation Coldnesse Dulnesse yea Deadnesse in Religion Seruile Feare Horror and such like Corruptions so as wee may say with the Apostle I know that in my flesh that is in my vnregeneate part dwelleth no goodnesse and sometimes the one and sometimes the other hath the vpper-hand and yet alwayes retaine their owne nature and properties So that it cannot be denyed but that the Faith of the true Beleeuer which is an infused
grace of the Spirit is assaulted of doubting but this doubting being a fruit of vnbeliefe which is an inbred corruption of the Flesh cannot be a commendable virtue of Faith as the Papists doe teach neyther is it of the nature of Faith which in it selfe is certaine and assured and not doubting neyther is it any way incident vnto Faith but it is a fruit of vnbeliefe which is opposed vnto Faith Rom. 4. 20. And consequently though Faith be assaulted of doubting yet in it owne nature it doth remaine certaine and assured and still lyeth sucking nourishment out of Gods gracious Promises and still retaineth its propertie of certaine perswasion though in the conflict with doubting it doth not exercise it so manifestly and in such measure as before and after the Conflict of temptations And no more is doubting comming vnto the true Beleeuer from the boysterous blasts of Infidelitie being a fruit of the Flesh of the Nature of faith being a fruit of the Spirit then the shaking of a tree comming from a tempest of winde by outward accident is of the nature of the tree Laus Deo A deuout Prayer for all Christians and all times O LORD vvhich hast vouchsafed of thy vnspeakeable goodnesse to make and ordaine me thy creature to liue in this transitorie life giuing me a reasonable Soule by which I know thee my Lord and my God O most blessed Lord I wretched sinner confesse my wicked and abhominable sins I humbly aske of thee mercy and forgiuenes for the same grant mee thy strength to stand sure in faith thy knowledge to worke thy blessed will thy power to resist all errours and wicked imaginations thy wisedome to know the truth giue me thy help I humbly beseech thee that thy holy Spirit may guide me and all the thoughts and desires of my hart for the thoughts of men are miserable and their deedes vncertaine comfort therefore my soule let it walke in thy Lawes and wayes and worke thy will suffer no worldly perswasions to take place or roote in my heart but by thy holy Spirit so direct my wayes and works that they may be acceptable in the sight Suffer not my soule to perish whom thou hast so dearely bought but for thy mercies sake haue mercy vpon mee make me poore in spirit low in heart content with my calling and let my Soule rest in thee let mee loue thee as a Father a Forgiuer a Sauiour and scare thee as a Lord a Iudge a Reuenger O Father put from me my sinne and wickednesse make me to walke in the way of thy Commandements let me reuerently feare thee and stand in awe of thy iudgements Let me loue thee as a Sauiour honour thee as a father reuerence thee as a Lord and feare thee as a Iudge Grant me grace to set thy feare before mee to stand in awe of thee and of thy Iudgements that I doe nothing to prouoke thy heauy displeasure against me that I may walke in thy feare and holy ordinances and imbrance those vertues that shall euidently declare my faithful loue true honour vnsained repentance and humble feare toward thee Haue mercy pittie and compassion vpon mee most miserable sinner for my offences are horrible great and grieuous but I appeale to thy mercies which is aboue thy workes O let me liue with thee eternally and not dye though I haue deserued it make me a vessell of thy grace and mercy that I may praise thy name let not my sins souer me from thee but let me magnifie thy power and mercy O gracious God giue mee true hearty earnest and vnsained Repentance that I may from the very bottome of my heart continually lament my manifold sinnes and transgressions my vnthankfulnesse towards thee for all thy mercifull benefits abundantly bestowed vpon mee Alas that euer I became so wicked and vnkinde a Creature to displease so good a Lord so louing and mercifull a Father O forgiue me for thy most deare mercies sake forgiue mee all my sinnes that euer I haue committed against thee let me neuer more offend thee but alwayes gladly serue thee in righteousnesse and holinesse all the dayes of my life gouerne and guide my heart in thy true faith feare and loue that in all my thoughts words and deedes I may glorifie thy holy Name to whom be all glory praise power and dominion now and euermore Amen FINIS Caluin Instit. lib. 1. cap. 1. Sect. 7. Gen. 2. 17. Rom. 5. 17. Caluin 〈◊〉 lib. 1. cap. 1. Septo Iames 1. 17. Marke 14. 31. 1 Pet. 1. 25. Psal. 22. De Passâ—… Dom. cap. 7. Bern. de Passâ—… Dom. cap. 41. Aug. Tract 119 in Ioan. Iohn 10. 18. 1 Pet. 1. 18. 19. A blessed and most necessary note Heb. 10. 38. Mat. â—…5 41. Acts 20. â—…8 Rom. 5. 10. Phil. 2. Mat. 3. 17. Esay 42. 1. 〈◊〉 〈◊〉 〈◊〉 oâ—… 10. 16. Pro. 3. 32. 34 Iames 4. 6. Luke 1. 52. Esay 29. 14. 19. Gen. 22. 16. 17. 18. Esay 59. 21. 94. 10. Ezck. 37. 26. 27. 28. Iohn 6. 53. 56. 1 Cor. 1â—… 12. Gal. 2. 20. Gâ—…l 2. 20. 1 Cor. 2. 14. Rom. 8. 5. Ephes. 4. 18. Ephes. 4. 19. Tit. 4. Esay 57. 20. Prou. 28. 1. Gen. 6. 5. Phil. 2. 13. Gal. 5. 24. Rom. 7. 18. 19. Rom. 6. 19. Hphes 2. 8. Matth. 28. 20. Ephes. 2. 8. Phil. 1. 29. Iohn 17. 20. Rom. 10. 1 Cor. 1. 30. Ephes. 5. 30. Ephes. 4. 13. Mat. 28. 29. Luke 24. 49. Iohn 17. 20. a Act 1. 14. 3. 4. 10. 2. Mat. 7. 7. Iohn 28 36. Ephes. 3. 19. and 6. 18. b Marse 16. 16 Iohn 6. 53. and 22. 19. 1 Cor. 11. 24. c Mat. 23. 2. Acts 17. 11. and 18. 26. d Prou 19. e Heb. 13. 17. Rom. 13. 1. f Pet. 2. 13. Rom. 〈◊〉 8. g Psal. 119. 9. 57 Psal. 1. 〈◊〉 Iosh. 1. 8. Psal. 14. 4. 1 Cor. 1. 20. 1â—… 5. Rom. 8. 10. 1 Cor. 4. 20. 1 Cor. 16. 17. Iohn 1. 5. 8. Ephes. 14. Luke 1. 74. â—…5 1 Pet. 2. 24. Ephes. 2. 11. Deut. 30. 9. 10. Luke 17. 1â—… Phil. 2. 13. 1 Cor. 4. 7. Rom. 8. 18. Rom 6. 〈◊〉 Iam. 2. 20. Gal. 3. 10. 1 Iohn 1. 8. Iohn 1. 16. Rom. 7. 10. Rom. 11. 29. Iam. 1. 16. Matth. 13. 6. Psal. 135. 6. Esa 46. 10. 1 Cor 2. 16. Ioh. 6. 40. Rom. 8. 14. 17 1 Pâ—…t 14. 1 Cor. 1. 21. Col. 3. 3. 1 Pet. 〈◊〉 Pro. 28. 14. Rom. 1â—… 〈◊〉 Phil. 〈◊〉 〈◊〉