from the loue of Christ vers 35. from the loue of God in him Whosoeuer therefore with Paul beleeueth that Christ died for him that God freely iustifieth him through Christs merits and that our Sauiour fitteth at the right hand of his Father to make intercession for him he may be assured of Gods loue and consequently of his election Secondly Paul speaketh this not of himselfe alone but also of all the faithfull and therefore he vseth the plurall number I am perswaded that nothing shall be able to separate vs. So Eph. 3.12 the Apostle saith that wee haue through Christ boldnesse and entrance with confidence by faith in him Eph. 3.12 Heb. 4.16 and 10.22 And Heb. 4.16 he exhorteth vs to goe boldly vnto the throne of grace that wee may receiue mercie c. And chap. 10.22 Let vs draw neere with a true heart in assurance of faith c. But I would faine know what entrance with confidence what boldnesse and assurance of faith when we draw neere vnto God and present our selues before his throne of maiestie if we remaine doubtfull of his loue and our election So Heb. 6.19 he saith that our hope is a sure and stedfast anchor of the soule Heb. 6.19 but what certaintie or stedfastnes is there in it if it wauer and stagger through doubtfulnes so often as wee looke vpon our sinnes and vnworthinesse The Apostle Peter also doth tell vs that the trust which we haue through Iesus Christ must be perfect 1. Pet. 1.13 that is entire and perpetuall till we enioy the thing which we hope for 1. Pet. 1.13 And 2. Pet. 1.10 he exhorteth vs to vse all diligence that we may make our calling and election sure which if we could not doe he should perswade vs to the vndertaking of a needelesse labour Nay he plainely assureth vs that if we doe these things to wit if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we shall neuer fall because these are effects and vndoubted signes of our election And the Apostle Iohn would not haue it a matter doubtfull whether we are elected and shall be saued or no but certainely knowne and vndoubtedly beleeued and therefore he aimeth principally at this marke and propoundeth this as the chiefe end of his epistle namely to shew how we might know ordinarily and be fully assured that we are beloued of God 1. Ioh. 3.14 elected and shall be saued So 1. Ioh. 3.14 We know that we are translated from death to life because we loue the brethren And therefore in the latter end of his epistle he saith that he had written it to this end that we might know that we haue eternall life chap. 5.13 and 5.13 Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith whereby we particularly are assured and perswaded of our election and saluation notwithstanding our sinnes and vnworthinesse therefore let not the tempter perswade vs to cast away this certaine perswasion and to wauer in doubting but let vs say with the Apostle Paul 2. Tim. 1.12 2. Tim. 1.12 Though I am vnworthie yet I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him § Sect. 5 But against that which hath been said the tempter obiecteth An obiection grounded vpon the indefinitnesse of Gods promises answered that the promises of the Gospell are generall and indefinit and therefore no man can gather out of them any certaine assurance of his particular election I answere that this consequence is false for out of a generall and indefinit proposition we may truely and by the lawes of reason gather and inferre a particular conclusion though not contrariwise For example if I thus conclude all men are reasonable creatures but I am a man therefore I am a reasonable creature it is rightly and truely inferred Though therefore the promises of the Gospell be contained in generall propositions yet may euery faithfull man as certainely conclude that they belong vnto him as if they were particularly applied vnto him by name Ioh. 3.16 For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word whosoeuer truely beleeue in Christ they are all elected vnto euerlasting life the faithfull hearer maketh this assumption in his minde but I by the grace of God and by the preaching of his word made effectuall by his spirit haue a true faith begotten in me whereby I beleeue in Christ my Sauiour and therefore Gods promise of life and saluation belongeth vnto me And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed for when the law deliuereth this proposition in generall Cursed is euery one who abideth not in all things which are written in the booke of the law to doe them Deut. 27.26 Gal. 3.10 euery particular man maketh this assumption in his owne conscience but I haue not continued in all to doe it nay in stead of doing all I haue neglected all in sted of continuing in obedience I haue been continually disobedient in sted of doing the duties commaunded I haue committed the sinnes forbidden and therefore by the sentence of the law I am accursed So that though both the threatnings of the law and the promises of the Gospell be generall and indefinit yet doth euery mans conscience truely informed by Gods word gather out of them most certaine particular conclusions § Sect. 6 But here the tempter will obiect further That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made it is true indeede that euery faithfull man may apply the generall promises of the Gospell vnto himselfe but all the question is whether thou canst know that thou hast faith or no seeing many who continue in their infidelitie bragge most of their faith I answere that it cannot be denied but that many are deceiued by contenting themselues with their carnall securitie in stead of a liuely faith but hence it followeth not that because many are deceiued with an opinion of faith therefore those that beleeue indeede cannot be assured that they haue faith no more then this followeth some men dreame that they are rich and are not so indeede when they awake therefore no man knoweth whether he be rich or no for what is their secure opinion but an idle dreame of their owne braines which hath no warrant out of Gods word where as faith certainely and euidently perswadeth and like a candle doth not only manifest other things but also it selfe appeareth by his owne light So that as a man who seeth and feeleth the fier and the heate thereof doth certainly know that hee seeth and feeleth it so he that beleeueth in Christ doth know that he
stragling souldiers who depart from the armie and raunge abroad to forrage or get some bootie are easily vanquished by their enemies so those who depart and make an apostasie from Gods Church to gaine or retaine their pleasures and worldly preferments are easily ouerthrowne falling into Sathans ambushments And secondly euery one is to containe himselfe within the limits of his speciall vocation and to keepe his peculiar standing appointed him by God for as there is nothing more pernitious to an armie than disorder when as some intrude themselues into others place as when the common souldier will be an officer the Lieutenant Captaine and the Captaine Generall of the armie so nothing is more hurtfull to the Church militant than when disorderly one vsurpes another place and office as when the Ministers will be Magistrates and the Magistrates Ministers and when the common people vsurpe the office of them both Secondly when as he biddeth vs stand in our places he restraineth vs from two extreames the one that wee doe not wilfully thrust our selues into the combat of temptations before we be assaulted and so as it were runne out of our standings to seeke an enemie and secondly that when wee are assaulted we doe not flee away but stand to it valiantly and endure the violence of the assailants Lastly he exhorteth vs to watchfulnes and painfull diligence for we must not drowsily and securely lay vs downe and giue our selues to sleepe nor yet sit idlely as though wee had nothing to doe but wee are to stand vpon our guard and to watch continually that wee may alwaies be in readines to withstand the assaults of our enemies otherwise if wee sleepe in securitie they will suddenly set vpon vs and surprize vs at vnawares CHAP. X. Of the particular parts of the Christian armour and first of the girdle of veritie § Sect. 1 ANd thus the Apostle hauing taken away all retchlesse securitie and foole-hardines and also strengthened vs with true valour and Christian fortitude Of the girdle of veritie in the next place he describeth the armour of God which wee are to buckle vnto vs. Where first wee are generally to obserue that wee are not curiously and scrupulously to search out the reason why such and such vertues are likened to these or those peeces of armour as for example why he calleth truth a girdle righteousnes a breast-plate faith a shield c. for it was not the Apostles purpose so exactly to fit the similitudes as may appeare 1. Thess 5.8 where he indifferently ascribeth the name of breast-plate both to faith and charitie by which here hee vnderstandeth righteousnesse but onely briefly and generally to shew what vertues and graces of Gods spirit are most necessarie for a Christian wherewith hee may be enabled to resist his spirituall enemies continuing his former allegorie taken from warres But let vs come to the armour it selfe which is both defensiue and offensiue the first part is the girdle of veritie The word here vsed signifieth a broad studded belt vsed in warres in ancient times wherewith the ioynts of the breast-plate and that armour which defended the bellie loynes and thighes were couered And by this truth is resembled whereby some vnderstand the truth of religion and of the doctrine which we professe others vnderstand hereby truth and vprightnes of heart or the integritie of a good conscience whereby wee perfourme all duties of religion belonging to God and our neighbour in simplicitie without all hypocrisie and dissimulation But because both are notable and necessarie parts of our Christian armour I see no reason why wee may not take it in both senses VVhat we are to vnderstand by the girdle of veritie seeing the Apostle doth of purpose set downe vnder these metaphoricall words the chiefe vertues and graces wherewith wee are to arme our selues against our spirituall enemies First therfore here is required truth of our religion which we professe and secondly that we professe it truly that is with vpright simple hearts § Sect. 2 For the first That our religion must be grounded on Gods truth it is the foundation vpon which all other duties to God or man are to be built for if they be not grounded on Gods truth but deuised by mans braine they are but humane dotages which the Lord will not accept neither is it to any purpose that wee shew our selues earnest and forward in religion vnlesse it be true and consonant to Gods word For as the faster that those trauaile which are out of the way the further they are from their iourneys end so the more earnest and forward that wee are in trauailing the by-paths of error the further we are from Gods kingdome and therefore Sathan careth not greatly whether we be of no religion or of a false religion whether wee worship no God at all or a false God or at least the true God after a false manner whether wee perfourme no dueties vnto God or such as being not agreeable to Gods truth are abominable vnto him First then wee must containe all our actions within the compasse of Gods word and whatsoeuer wee professe and practise it must haue his ground and warrant from this truth if wee will be accounted true members of Gods militant Church 1. Tim 3.15 which is therefore called the pillar of truth 1. Tim. 3.15 because contemning all errours and doctrines of men it faithfully keepeth the truth of Gods word And as souldiers were girt about with that strong and broad studded belt wherewith their loynes were strengthened and so enabled to sustaine the fight without wearines so wee are to compasse our selues about with truth whereby wee may be strengthened when as we know that we fight in a iust quarrell neither shall wee easily be deceiued with Sathans temptations and false suggestions if we be girt about with the girdle of verity And hereby appeareth the necessitie of this peece of armour for seeing Sathan is a liar from the beginning it behooueth vs to be compassed about with truth that the bright beames thereof may discouer and disperse all the foggie mists of Sathans errors and lies § Sect. 3 But it is not sufficient that wee professe the truth That we must professe the truth in truth and simplicitie of heart vnlesse it be in truth that is in integritie and simplicitie of heart without all hypocrisie and dissimulation For how glorious soeuer our profession euen of the true religion be before men yet it is abominable in the eyes of God if it be not in truth and from an vpright heart but counterfeite and hypocriticall Whatsoeuer duties and good workes we perfourme though neuer so excellent in thēselues yet are they not acceptable in Gods sight if they be not ioyned with integritie and simplicitie For example prayer is a notable part of Gods worship but if we doe not call vpon God in truth but with fained and deceitfull lips that we may haue the praise of men
vses the Gospell serueth in our spirituall warfare for they who are armed with the true knowledge thereof and are assured of the merciful promises therein contained they will walke and march valiantly in the waies of godlinesse and Christianitie though they are full of the briars and thornes of afflictions and persecution preferring the rebuke of Christ before the riches of Egypt because they haue an eye to the recompence of reward which they shall receiue at the end of their iourney And this maketh them little to regard the foulenes and vnpleasantnes of the way and though Sathan trouble them in their march setting vpon and assaulting them yet they easily resist the furie of his temptations and goe on forward in the profession and practise of Christianitie if they be armed with the knowledge of the Gospell of peace for it is therefore called the Gospell of peace Luk. 10.5 because it bringeth peace to our soules not onely as it is the ambassage of God whereby wee being reconciled vnto God Rom. 10.15 Luk. 1.7.9 haue peace with him from the assurance whereof we haue the peace of conscience but also because if we be armed therewith we shall obtaine a finall victorie ouer our spirituall enemies after which shall follow euerlasting peace which shall not so much as be disturbed with the attempts of any enemies § Sect. 2 But it is not sufficient that we know and beleeue this Gospell of peace vnlesse we be alwaies prepared to make confession and profession therof though thereby we incurre worldly shame losses afflictions and persecution And this the Apostle signifieth VVhat it is to be prepared with this Gospell by telling vs that our feete must be shod with the preparation of the Gospell of peace that is as those who are well shod are in readines to goe through rough and vnpleasant waies so those that are indued with the knowledge of the Gospell must alwaies be in readines to make profession thereof in the middest of affliction and persecution For as with the heart man beleeueth vnto righteousnes Rom. 10.10 so with the mouth he must confesse vnto saluation Rom. 10.10 And this is that which the Apostle Peter requireth of vs 1. Pet. 3.15 1. Epist 3.15 That we doe not onely sanctifie the Lord in our hearts but also that we be readie alwaies to giue an answere to euery man that asketh vs a reason of the hope that is in vs. But if we lay aside this armour we shal be as vnfit to trauell in the afflicted way which leadeth to Gods kingdome as those souldiers who are barefoote be vnfit to march through waies which are full of briars and thornes neither shall wee be readie to make confession and profession of our faith in the time of persecution and trouble but rather to slide backe into a generall apostasie from all religion vnlesse we be confirmed and comforted with the sweete promises of the Gospell made to those who suffer affliction for Christs sake namely that if we confesse him before men Matth. 10.32 Mark 8.35 he will confesse vs before his father in heauen Matth. 10.32 That whosoeuer shall lose his life for Christs sake and the Gospels shall saue it Mark 8.35 That whosoeuer shall forsake houses or brethren or sisters Matth. 19.29 or father or mother or wife and children or lands for his names sake shall receiue an hundred fold more and shall inherit euerlasting life Matth. 19.29 CHAP. XIII Of the shield of faith § Sect. 1 THe fourth peece of the Christian armour which the Apostle exhorteth vs aboue all to put on is the shield of faith which of all other parts is most necessarie because how weake soeuer it be in it selfe yet it doth defend and protect vs against all the temptations of Sathan for he that putteth on faith doth put on Iesus Christ also it being a propertie inseparable of faith to applie vnto vs Christ Iesus and all his benefits that is his merits and righteousnes and euerlasting life it selfe And this will be not onely a glorious garment to couer our deformitie out of Gods sight to preserue vs from the heate of Gods wrath and to obtaine the euerlasting blessing of our heauenly father but also it is armour of proofe to defend vs from the violent assaults of our spirituall enemies Let vs therefore take vnto vs the shield of faith that wee may also put on the Lord Iesus Christ Rom. 13.14 as the Apostle exhorteth vs Rom. 13.14 for hauing him wee shall want nothing which may either defend our selues or offend our enemies the Lord himselfe will be our shield and buckler and therefore it will be impossible for our foes to preuaile against vs. What is meant by quenching Sathans firie darts But let vs consider further of the excellencie and necessitie of this shield of faith which appeareth by the vertue thereof in repelling all the firie darts of Sathan The Apostle saith that thereby wee may quench his firie darts alluding to the custome of souldiers in ancient time who malitiously poysoned their darts whereby the bodies of those who were wounded were so inflamed that they could hardly be cured or eased of their raging and burning paine And such darts are all Sathans temptations whereby wee are wounded with sinne for if they bee not repelled and quenched with the shield of faith they will inflame our lusts to sinne and one sinne will inflame our hearts to another till there be kindled in vs a world of wickednesse And this wee may see in the example of Dauid who after that he gaue himselfe to idlenesse and sloth and so was pearced with one of Sathans firie darts it presently inflamed his heart to commit adulterie and hauing giuen place to that hee was prouoked to murther so that if wee admit one of these firie darts they will inflame vs to receiue another and so our burning wounds will torment our consciences and most hardly admit of any cure And therefore it behooueth vs to take vnto vs the shield of faith whereby we may quench these firie darts But why doth the Apostle vse this improper speech seeing the shield doth not quench but repell the darts that beate vpon it I answere partly to shew the nature of our enemies temptations namely that they are firie mortall raging and pernitious as before I said and partly to set foorth a double vertue of faith for first thereby wee repell and beate backe his temptations and so resist him stedfastly in the faith 1. Pet. 5.9 as the Apostle speaketh 1. Pet. 5.9 And secondly if Sathans darts haue pearced and wounded vs faith also doth coole the scorching heate of sinne by applying vnto vs the precious baulme of Christs blood so that our wounds are not mortall vnto vs though mortall in themselues if they were not cured by this soueraigne salue of sinne which being applied by faith doth ease the burning torments of our euill consciences and preserueth vs
it is manifestly declared in the Gospel that wee are elected vnto euerlasting life and therefore we are bound to beleeue it and may be assured that we are elected The proposition or first part of this reason containeth two branches the first is that we are bound to beleeue whatsoeuer the Gospell reuealeth the second that we may be assured of it both which are euident truths For that which Christ commandeth that wee are bound to perfourme but he commandeth vs to beleeue the Gospell Mar. 1.15 Repent and beleeue the Gospell Mark 1.15 1. Ioh. 3.23 So this is his commandement that we beleeue c. 1. Ioh. 3.23 The breach of which commandement is punished with euerlasting death For he that will not beleeue shall be damned as it is Mar. Mar. 16.16 16.16 And as we are bound to beleeue it so wee may also come to be assured thereof seeing the Gospell commandeth vs nothing which it doth not also by the inward and ordinarie cooperation of Gods spirit enable vs to perfourme For this difference is betweene the commandements of the Law and the commandements of the Gospell the Law sheweth vs the duties which we should perfourme but ministers vnto vs no power whereby wee may be enabled to perfourme them but the Gospell being assisted with the operation of Gods spirit doth command and withall giueth vs abilitie to perfourme the commandement for the words of the Gospell are spirit and life as our Sauiour speaketh Ioh. 6.63 6.63 and with the preaching thereof the spirit inwardly worketh quickning and strengthening vs to perfourme that which it enioyneth The assumption or second part of the reason is also cleere namely that the Gospell manifesteth vnto vs our election for what els is the whole Gospell but a declaration of Gods loue and of our election and redemption in and by Iesus Christ what is it els but the ambassage whereby God reconcileth vs vnto himselfe what els is contained therein but Gods mercifull promises of life and saluation made on no other condition but on the condition of faith which we need not feare to perfourme seeing it is commanded vs of God and therefore though we had no other reason to beleeue yet wee should beleeue in obedience to Gods commandement seeing he commandeth nothing which is not good in it selfe tending to his owne glorie and our saluation and if we doe beleeue though our vnworthinesse bee neuer so great yea though our faith bee neuer so weake and small yet may wee thereby be assured of our election and saluation for this is Gods will Ioh. 6.40 and 3.36 that whosoeuer beleeueth in his sonne shall haue euerlasting life as it is Ioh. 6.40 So Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life But most notable is that place 1. Ioh. 1. Ioh. 5.10 5.10 He that beleeueth in the sonne of God hath the witnesse in himselfe that is they neede no other reasons to perswade them that the testimonie which God hath giuen of his sonne namely that whosoeuer beleeue in him shall haue euerlasting life is true for they haue full and sufficient assurance hereof by their faith Whosoeuer therefore can be assured that they beleeue in Iesus Christ as all may who bring forth the fruits of faith in sanctification and holines of life or at least desire and endeuour to serue the Lord in the duties of pietie and righteousnesse they may be assured nay they are bound by Gods expresse commandement vndoubtedly to beleeue they are elected and shall be saued because all the promises of the Gospell are made vnto them without any other condition § Sect. 2 Secondly whosoeuer are bound to beleeue that Iesus Christ is their Sauiour and Redeemer Secondly we are assured that we are redeemed and consequently that we are elected they are also vndoubtedly to beleeue and may also be assured of their election but euery Christian is bound by Gods expresse commandement to beleeue that Iesus Christ is their Sauiour and Redeemer as appeareth 1. Ioh. 3.23 and therefore they are vndoubtedly to beleeue and may bee assured of their election The proposition is manifest seeing all those and those onely are saued and redeemed by Christ Rom. 8.30 Matth. 25.34 Act. 13.48 who are elected to saluation in Gods eternall decree The assumption is most certaine for whereas God commaunds vs to beleeue in Iesus Christ hee doth not onely enioyne vs to beleeue that he is a Sauiour of his Church in generall or of the Patriarchs Prophets and Apostles alone for this also the diuels beleeue as well as wee but wee are to beleeue that he is our Sauiour and Redeemer and to applie all the promises of life and saluation made in him particularly vnto our selues for otherwise how should wee haue that assurance of faith and that bold confidence when we approach vnto the throne of grace Heb. 4.16 and 10.22 which the Apostle requireth of vs Heb. 4.16 and 10.22 if wee cannot be assured that he is our Sauiour and Redeemer in whom God loueth and hath elected vs § Sect. 3 Neither must this faith and assurance of our election and saluation be mixt with doubting That our assurance should not be mixt with doubting as the Papists would beare vs in hand who make doubting not an infirmitie but a commendable vertue of their faith for faith doubting though they are often mixt in Gods children yet in respect of their owne natures they are opposed in the scriptures one against the other So it is said of Abraham Rom. 4.20 that he doubted not of Gods promise through vnbeleefe but was strengthened in the faith Rom. 4.20 where the Apostle sheweth that doubting is a fruite of vnbeleefe and not a commendable vertue nay hee opposeth it to faith saying that hee doubted not of the promise but was strengthened in the faith So the Apostle Iames chap. 1.5 saith If any man lacke wisedome Iam. 1.5 let him aske in faith and wauer not where he opposeth faith to wauering or doubting And our Sauiour Christ also maketh this opposition Matth 21.21 saying If ye haue faith and doubt not Matth. 21.21 So that though faith and doubting are not opposed in respect of the subiect wherein they are for euen the most deare children of God haue their faith often mixt with doubting they being partly flesh and partly spirit yet these two in their owne natures are opposed one against the other and euen in respect of their subiect they thus far disagree that though they haue their subsistance in the same subiect yet not in the same part that is though they be in the same man yet not in the same part for faith is in the regenerate and spirituall part doubting in the vnregenerate or fleshly part Doubting a fruite of vnbeleefe opposed vnto faith Doubting then is no vertue of faith but opposed thereunto as a fruite of vnbeleefe it proceedeth not from the spirit but from the flesh and as
a fruite of the flesh it is condemned in Gods word though the Papists highly commend it So Matth. 14.31 our Sauiour reprehendeth Peter for his doubting O thou of little faith Matth. 14.31 wherefore diddest thou doubt And Luk. 12.29 he telleth vs that wee must not stand in doubt or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not like vnto meteors which are carried about in the ayre with euery winde Luk. 12.29 And the Apostle Iames chap. Iam. 1.7 1.7 compareth him that wauereth or doubteth to a waue of the sea tost of the winde and carried away And Paul is so farre from commending doubting for a vertue that hee doth not onely condemne it as a sinne in it selfe but also as a cause which maketh our actions which are indifferent or good in themselues to become sinnes So the eating of this or that meate is a thing indifferent and lawfull if it be recciued with prayer and thanksgiuing but yet the Apostle telleth vs Rom. 14.23 that he who doubteth is condemned if he eate Rom. 14.23 and he rendreth this reason because he eateth not of faith and whatsoeuer is not of faith is sinne So that by this hee sheweth that he who doubteth eateth not of faith and that whatsoeuer is not done of faith is sinne Seeing therefore doubting is opposed vnto faith and is in it selfe not onely a sinne but also a cause of sinne let vs not intertaine it though it bring letters commendatorie from the Pope and all his shauelings but labour to banish it out of our harts and striue after faith and full assurance of our election and saluation in Christ Iesus and though we finde our great vnworthinesse of the least of Gods mercies and cannot see any reason in our selues why we should beleeue that wee are elected and shall be saued yet let vs hope against hope and beleeue against beleefe for it is not a thing left to our choise but inioyned vs by God as the chiefe and maine dutie required in the Gospell and therefore laying aside all reasoning and disputing let vs resolue to beleeue in obedience to Gods commandement and then though we are neuer so full of corruptions Act. 15.9 yet will this faith purifie vs though wee are most backward in perfourming any good worke yet will it be fruitfull in vs Galat. 5 6. and will worke by loue though wee be most vnworthie it will make vs more worthie by applying vnto vs the righteousnesse of Christ and the merits of his death and bloudshed which will not onely free vs from the guilt and punishment of sinne but wil also purge vs from the vices and corruptions themselues § Sect. 4 Thirdly the certaintie of our election may be prooued Thirdly faith is a certaine and particular perswasion and not a doubtfull opinion or generall notion by an argument drawne from the nature of faith which is not a doubtfull opinion but a certaine perswasion not a generall notion but a particular assurance whereby we do applie and appropriate vnto our selues those things which wee doe beleeue Whosoeuer therefore hath true faith he doth certainly beleeue and is particularly assured of his election iustification and saluation That faith is a certaine perswasion it may appeare first by those properties and names which are giuen vnto it in the word Heb. 11.1 faith is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Heb. 11.1 a subsistance or present being of things hoped for so that hope waiteth for them in time to come but faith enioyeth them as being present namely in respect of the certaine assurance and particular application of the promises vnto ourselues and therefore the Apostle saith 1. Ioh. 5.13 that hereby we may know not that wee shall haue but that we haue eternall life 1. Ioh. Heb. 11.1 5.13 not in possession but in assurance of faith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place which word is quite contrarie to doubting as signifying a manifest demonstration which doth not only shew a thing probably but also doth conuince with strong arguments and make that truth cleere and manifest which was otherwise obscure and secret and therefore in the text it is called a demonstration of things not seene So there is ascribed vnto it fulnesse of perswasion Heb. Heb. 10.22 10.22 Let vs draw neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith and also boldnesse with confident trust Eph. Eph. 3.12 3.12 by whom we haue boldnesse and entrance with confidence not by extraordinarie reuelations but by faith in Christ which full assurance boldnesse and confidence wee could not haue if wee were not assured of Gods loue and our election but remained doubtfull whether we were beloued of God and elected or no. To these names and properties of faith we may adde some plaine testimonies of Scriptures which cleerely shew that faith is not a doubtfull hope but a certaine perswasion 1. Iohn 3.14 1. Ioh. 3.14 The Apostle saith that we knowe that we are translated from death to life not by reuelation but because we loue the brethren he doth not say that we knowe that we shall be but that we are translated from death to life to note the certainty of this knowledge and perswasion Rom. 3.2 the Apostle saith Rom. 5.2 that by Christ we haue accesse through faith vnto Gods grace wherein we stand and reioyce vnder hope or as the word signifieth glory and triumph with ioy so that we doe not wauer and stagger but stand firmely through faith we doe not feare and timorously hope but euen glory and triumphe in our reioycing saying with the Apostle Rom. 8.33 Who shall lay any thing to the charge of Gods chosen Rom. 8.33 34.35 38. it is God that iustifieth 34. Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. 35. Who shall separate vs from the loue of Christ c. So that though our sinnes be manifold our vnworthinesse great and our faith weake yet if it be true it may also be certaine in the assurance of Gods loue and our election because it is not grounded on our worthinesse but vpon Gods free iustifying and accepting of vs as righteous in Christ Heb. 6.18 and vpon Christs death resurrection and intercession for vs vnto God his father which is a most sure foundation that cannot faile In deede if our faith and the anchor of our hope did pitch rest and fasten it selfe vpon the light and hollow sands of our owne merits and worthinesse the surging waues and boysterous blasts of Sathans temptations would disanchor and tosse vs too and fro till at length we should make shipwracke of our faith against the rockes of despaire but seeing we take holde and rest vpon the firme and sure anchor-hold Christ Iesus his merits and righteousnesse
he offereth vnto him his company and therewith eternall saluation Luke 19. The woman of Samaria requested but elementall water and hee offereth vnto her the water of life Ioh. 4. The people followed him to be sed by miracle with corporall foode and Christ offereth vnto them the bread of life Ioh. 6. Iohn 9. The poore blinde man desired that he might be by Christ restored to his bodily sight and Christ also illuminates the eyes of his soule so that as with his bodily eyes hee discerned him to be a man so by the eie of faith he knew him to be his redeemer and Sauiour By all which it clearly appeareth that there was neuer any more ready to aske then Christ to giue nay such was his goodnesse and loue that he was alwaies more ready to graunt then they to intreat and to graunt more then they euer desired Now wee must not thinke that our Sauiour is altered in nature or that as it is vsuall amongst men honours haue changed manners for he is God immutable in goodnesse and without change or shadowe of change as it is Iam. 1.17 and therefore wee may assure our selues if wee turne from our sinnes by true repentance and come vnto him by a liuely faith we shal be receaued to grace and mercy and receaue the pardon of our sins be they neuer so hainous and innumerable § Sect. 10 Reasons drawne from our Communion with Christ Lastly the vnion and communion which is betweene Christ and all the faithful may giue vnto them full assurance of the pardon and remission of all their sinnes for first they are coupled vnto him in spirituall matrimonie and hee becommeth the Bridegroome they the spouse he the husband they the wife now we know that in law there will no action of debt lie against the wife whilest the husband liueth because she is vnder couert barne and therefore her husband who hath taken vpon him to maintaine and defend her must answere and follow all her suites and his goods are liable for the paying of her debts And thus it is also betweene Christ the husband and the Church his spouse being married vnto her he hath taken her vnder his charge and protection and hath vndertaken to answere all suites and to satisfie all her debts nay he hath discharged them already and therefore wee need not to feare any action which Sathan the Law or Gods iustice may lay against vs for our husband Iesus Christ hath taken vpon him to follow all our suites and to satisfie all our debts so that if eyther the Law Gods iustice or our enemy Sathan doe cōmence any suits against vs we are not now to take vpon vs the answering of them in our owne persons but wee are to send them to our husband Iesus Christ who hath taken our causes in hand and will giue vnto them a sufficient answere The faithfull Christs members Secondly the faithfull are vnited vnto Christ in a more neere vnion for he is there head and they his members as appeareth Ephe. 5 23.30 hee is the true vine and wee the branches as himselfe speaketh Iohn 15 1. he is the fruitfull Oliue tree we the sciences which are grafted into him as it is Rom. 11. he is the foundation wee the building as the apostle affirmeth Ephe. 2.20.21 by reason of which neere vnion it commeth to passe that those things which appertaine vnto Christ belong vnto vs and ours vnto him for as the head deriueth sence and motion vnto the members and as the Oliue tree and vine doe communicate their vertue farnesse and sap vnto their branches and sciences by which they liue and bring forth fruite and as the foundation doth sustaine and vphold all the building so doth our Sauiour Christ our head roote and foundation communicate vnto vs his members and branches the vertue of his merits and the iuce and sap of his precious bloud whereby we are quickned and reuiued who were dead in trespasses our sins washed away and purged and wee made fruitfull in all righteousnesse and holinesse as in that his imputed righteousnesse whereby we are iustified before God and that inhaerent righteousnesse begunne in vs by his holy spirit whereby we are iustified before men And as he hath bestowed and communicated vnto vs his righteousnesse death and obedience so hath he taken vpon him from vs al our sins originall and actuall of commission and omission and in his owne person hath suffered all that punishment which we by them had deserued so as now he hauing taken vpon him our sinnes and indued vs with his righteousnesse merit and obedience wee need not to feare the exact rigour of Gods iustice for by him and in him we are without sinne pure and vndefiled and perfectly righteous in Gods sight Neither shall we need to feare the violence of all our spirituall enemies for our head Iesus Christ is God almighty and therefore none shal be able to plucke vs out of his hands against his will and we are as deare vnto him as the members of his body and therfore looke how loath any careful head would be to haue any of the members pulled from it by force and violence so loath and vnwilling will our Sauiour and head be to haue any of his members plucked from him And therefore seing he wanteth neither will nor power to defend vs wee need not feare the raging malice and cunning violence of any of our spirituall enemies sinne the Diuell the world and the fleshe for our head is all-sufficient and also most willing to saue and defend vs from all their force and malice § Sect. 11 Reasons drawne from the 3. person the holy spirit And somuch concerning the reasons drawne from the second person wherby euery repenting and beleeuing sinner may be assured of the pardon and remission of all his sinnes Now we are to speake of those which may be drawne from the third person the holy spirit First therefore wee are to know that though our sinnes be manifold and our corruptions exceeding filthy yet this holy spirit will sanctifie and purge vs from all our pollution so that though in times past wee were most hainous sinners idolaters adulterers theeues drunkards raylers extortioners yet now wee are washed now wee are sanctified now wee are instified in the name of the Lord Iesus and by the spirit of our God As the Apostle speaketh 1. Cor. 6.11 he is that heauenly fire which consumeth and purgeth vs from all the drosse of our corruptions hee is that diuine water which washeth away all our filthy pollution it is hee who doth regenerate and beget vs a new who were dead in our sinnes and whosoeuer are thus regenerated shal be heires of the kingdome of heauen Secondly we may hereby be assured of the remission of our sinnes in that the spirit of God ioyneth with vs in our suite and together with vs maketh request vnto God in our behalfe and whereas wee are ignorant and know
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of