in what respect said to be quenched 37 How infallibly victorious in the maine acts of repentance and loue 555 TRuth and goodnesse one and the same in naturall things 203. 204 VNiuersalitie of assent in true faith in respect both of obiect and time 146 Vniuersall grace how maintained by Arminians 53. c. Their grounds and arguments for it confuted 58 Vnderstanding of things necessary to beleef of them 192 Vnderstanding and Will doe mutually include one another 202. 203 Vocation outward and inward 42 Inward may be in Infants 43 VVIll of God approuing and effecting 108 Will regenerate is not neuter betweene sin and grace but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily yet freely 156 Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. c. Word of God onely a passiue instrument of regeneration 96 How it workes grace 98 VVhen heard as Gods Word 116 Not preached with purpose to damne men 111 Worke of the Spirit by the VVord how it is 97. 112 Worke of grace preuenting and assisting 35 The first makes vs good trees the other makes vs to beare good fruit 35 Workes of naturall men how far approued of God 83 Workes of regenerate men are their owne though performed by the assistance of the Spirit 32 Worship due from man to God in the state of innocency was wholy Spirituall 73 FINIS THE PREFACE UPON HEB. 6. VERS 1. 2. 3. TO speake without some Preface where wee owe duety and respect is not lesse unmannerly than it is on the other side tedious and unpleasant to vse long Apologies Vnto my apprehension such Prologues how euer sleeked ouer doe yet seele rough and uneuen and smell ranke of Lying or Flattery when they are most seasoned with artificiall and trim conveiance but of all most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men who if they will acknowledge their alleageance must yeeld attention upon a Sic dicit Dominus without further intreaty For your selves dearely Beloved and duely respected in our Lord Christ Iesus I verily suppose there is none among you who respects to heare his owne praises if there be I come not hither to give satisfaction to such their desire And touching my selfe I say onely thus much 'T is the vainest thing in the world for Albinus a Romane to write a booke in Greeke and present it to Cato with an Epistle Apologeticall hee 'l surely censure him for a foole one Qui maluit excusare culpam quà m non committere who had rather doe ill and get a pardon for it by an Apologie than be faultlesse and stand in need of neither And so I have done with persons give mee leave yet to make way vnto our after discourses by a necessary and reall introduction whereby we shall all learne somewhat of our dueties and you my purpose and intention in this exercise Wherein to give way to custome more than necessity in this case I will confine my discourse to that of the Apostle Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ let us goe on vnto perfection not laying againe the foundation of Repentance from dead workes and of Faith towards God 2. Of the doctrine of Baptisme and of Laying on of hands and of Resurrection of the dead and of eternall judgement 3. And this will we doe if God permit THe holy Apostle having in the first second Chapters discoursed of the Divinity of Christ and the glorious dignity of his person together with the excellent vertue of his Priesthood in tasting death for all men that so hee might bring many children unto glory enters thereupon into a large Declaration of the effect which these things should worke in the Iewes viz. Repentance and Obedience to the voice of the Messias This is prosecuted with much variety of exhortation and argument in the second third and fourth Chapters after which the Apostle resumes his former argument of Christs Priesthood in the fift Chapter shewing the similitude and disparity that was between it and the Leviticall Priesthood The Priests after the order of Aaron were 1. Men 2. Men ordained for men in things pertaining to God to offer gifts and sacrifices for sinnes 3. Men compassed with infirmities the more feelingly to compassionate and pitty their brethren 4. Men called to this office not intruders without lawfull election And hitherto Christs Priesthood and Aarons agree He also was 1. the sonne of man the man Iesus Christ. 2. the Mediator betweene God and man 3. a man of infirmities and sorrowes consecrate through afflictions 4. lastly a man that tooke not the honour to himselfe but hee that called him said vnto him Thou c. But now see the difference 1. Aaron was a man and no more Christ the Sonne of God too 2. Aaron a sinnefull man that must sacrifice for himselfe also aswell as others Christ touched with a feeling of our infirmities and tempted in all things like us but without sinne 3. Aaron but a typicall Minister Christ a reall author of salvation to all that obey him 4. Aaron a temporall Priest a Priest onely and no Prince a Priest after an inferiour and successive order but Christ an eternall high Priest for euer after the order of Melchisedec wherein there is neither change nor succession wherein Crowne and Mitre Kingdome and Priesthood meet together in the person of Christ. Other differences there are but the Apostle falling upon the mention of Melchisedecs Priesthood a point of a high nature and hard understanding he breakes off his dispute and on the sudden runnes into an excellent digression whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken This digression from the 11. vers of the 5. to the end of the 6. Chapter consists of three parts 1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries from 11. vers to the end of the 5. Chapter The Apostle tells them they were dull of hearing but that 's not all their ignorance was affected they might for their time and meanes have beene teachers and yet now they must be taught and which is strange the very principles of the Word of God Notorious truants growne old in ignorance and age but our Apostle is plain with them they were but children and of the youngest size too babes infants sucklings and if they take snuffe to be thus disgraced he will prove it to be so like a wise Nurse hee knowes what fits their diet they must bee fed with milke and that 's childrens food i. e. plaine and easie doctrine for vongue beginners who are unexpert in the word of righteousnesse not with strong meate of harder and higher mysteries of religion which are for men of age which through long custome have their wits exercised to discerne both good
is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is suâ—b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon aâ—l flâ—sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
opposite which at most are but subordinate and differ only as the cause and effect For is it not the fancy of some crackt braine to affirme that there is a Grace every way sufficient and powerfull enough in it selfe to worke the conversion of a Sinner and yet when this grace is given to such a sinner with a purpose and intent to convert him by it it shall be found to be utterly unsufficient to Effect it T is strange whence or how men should conceit a sufficiency in the power of such grace when they finde insufficiency in the performance of the worke 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe 3. By the word Christians wee meane all those that live in externall communion with the militant Church enjoying the ministery of the Word and being of yeares to make use of it for this Question toucheth not Infants 4. Lastly by Conversion as heretofore hath beene shewed we are to understand two things either 1. The Roote and Cause of that act namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse 2. The Fruite or Act of Conversion properly so called when a man regenerate and renued in all parts doth actually imploy them in loving and obeying God The first is Gods worke upon us the next our worke performed toward him when by the strength of inward Grace given we after convert our selves in Thought and Worke towards God This latter is not here to bee understood in this Question but the former namely that Conversion of a man which God workes in him by infusion of the grace of Regeneration into all parts This infusion of Grace into the Soule by an immediate act of Gods Spirit the Arminians can by no meanes endure to heare of in this businesse of our Conversion and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes and of a Lazy expectation of all Grace to be poured into us sleeping without any endeavour of our owne to get it Which slanders are only devised for the countenance of that impious opinion of their owne namely That mans Conversion to God begins in some act which man himselfe performes and not in a worke first wrought in us by God Now that act of man is his assent and actuall Faith given to the promise A lewd imagination sufficiently confuted and cryed downe in the venerable assembly of the last Synod as most derogatory to the whole worke of Grace in our Vocation most repugnant to reason and Scriptures which tell us That the tree must bee good before the fruit can bee so it being impossible that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell should be done by a man unlesse he be first regenerate and sanctified in all his faculties The termes thus explaned the state of the Question is more fully thus Whether God doe bestow upon all such as Heare the Word preached any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification though it doe not alwayes effectually produce it Our Adversaries affirme it but we truly maintaine the Negative part opposing against their assertion these two Conclusions 1. That there is no supernaturall gift given unto the unregenerate which is Sufficient to worke his Sanctification but that only which is Effectuall to worke it This hath appeared manifestly enough in the explication of the termes of this Question and will bee more and more evident to us if we consider that maine mistake of our Adversaries in this businesse of our Conversion which is that they imagine our Conversion to begin in some act of ours namely our Assenting and Beleeving not in some act of God sanctifying the Soule before it can Assent and Beleeve Now because this act is good and therefore must be done by Gods helpe for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost which strength when it is inherent in the soule a man may use it if hee will to the producing of the act of Faith If he doe use it then by that act he is converted if not yet that was sufficient to bring forth the Act if it had beene thereto applied As in a like Case when Christ said to the sicke man Arise take up thy bed and walke Hee gave him bodily strength sufficient to doe what he bad him but yet the man might have let his bed lie and stood still if hee list So when God commands us to beleeve he gives us strength sufficient so to doe it albeit we may if we will neglect to make use of it This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up and it containes two grosse absurdities in it 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost which yet shall be no sanctifying grace of the Spirit an opinion altogether new and against reason For aske them is not the inward disability of our soules to beleeve and convert a part of our corruption It cannot bee denied Well is not then the infusion of an Ability to Beleeve and Convert the doing away of that corruption It is And then shall not that gift which abolishes our sinfull infirmities bee justly called a Sanctifying grace It is most evident and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth will affirme That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them and disposing them to the most excellent worke of Faith can be any thing else than the grace of Regeneration An Act so Holy must come from an Habit as Holy 2. That they suppose the Act in Divine graces goes before the Habit an assertion in Divinitie not tolerable which tells us that the Tree must be good before the fruit can be good And that Question which Christ put to the Pharisees Mat. 12. 34. How can yee that are evill speake good things is more than any Arminian cau tell how to answer This pincheth them and puts them to this choyce either that an unregenerate man who certainely is utterly Evill may by the helpe of such a gift as hath not sanctified nor made him Good not only speake but doe that which is eminently Good namely Beleeve and Convert or that the Act of Faith performed by such a one is not good and sound and so no beginning of true Conversion or that they doe confesse the Habit of Faith as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof whence the operation of faith doth afterwards issue And this is the truth which under those obscure and unexplicated termes of Supernaturall strength to Beleeve they grant in effect for the strength is either Nothing
though till then wee shall not be so thoroughly heated with it 2. Betweene Gods love to our persons Gods love to our qualities actions A distinction which God well knowes how to make and wee should sometimes learne to use it not hating mens persons because of some infirmities Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children those they hate these they love and when for their vices they chastise their persons they remember with much compassion that t is a childe whom they have under the rod. To the point the cause is alike betweene God and the Elect his love to their persons is from everlasting the same nor doth their sinnefulnesse lessen it nor their sanctity increase it Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites works then begins when both the one and other become holy by the grace of conversion before which time and after too God is angry even with his Elect and testifies his hatred of their sins as much as of any others by manifold chastisements upon their persons for their offences Wherefore though Paul were a chosen vessell dearely beloved of God for his person even then when in ignorant zeale hee furiously persecuted the Church yet for his conditions they were hatefull and highly displeasing to God till after his conversion Most true it is that sin doth justly make that person hatefull in whom it is and it doth so in the reprobate whose sinnes God hates and for their sinnes their persons which he alwaies beholds polluted in their uncleannesse yet in the Elect whom hee hath loved for ever this difference of affection is manifest God approves of their persons whilst hee disallowes their corruptions and when his fiercest wrath was shewed against the sinnes of the Elect in the person of Christ then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature yet not his favour from his person which he loved as elect in Christ whilst yet he punished his transgression sharply and we see nothing more common in Christian observation than for men after such time as they are converted and assured of Gods tender love unto them yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes Hence then it appeares that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected with whom being actually reconciled in Christ having justified them from all their sinnes by his merits he afterwards sends forth his holy Spirit into their hearts calling them from darknesse to light from under the power of Satan and their corruption to the libertie of Gods sonnes that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light And whereas that place of the Apostle Heb. 11. 6. Without faith it is impossible to please God may breed a doubt against this which hath beespoken as seeming to imply that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God nor beloved of him For the removing of this scruple wee are according to the second distinction understand this place of the Actions not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will but this is secret they feele it not nor doth so much appeare vnto them or others till their conuersion when only God declares himselfe to bee pleased both with their persons and actions But for their actions t is certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith can bee done according to Gods will and so be pleasing vnto him Of which ordinary course of pleasing of God in our Workes according to his reuealed will this place is to be interpreted and that out of the place it selfe for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains why Enochs life and religious walking with God was pleasing to him namely because they had faith in and by which they performed those seruices acceptably Without which faith it is impossible saith the Apostle to please God namely in any Worke that we goe about he addes the reason For he that cometh to God whether in sacrifices prayers or any other religious duties to be performed to God he must beleeue that God is that he is a rewarder of them that diligently seek him Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ through whom they are pleasing vnto him when yet their works please him not And thus much of the Moving cause of our Effectuall Vocation viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries 1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse but with a distinction of a double justification 1. In Foro Diuino in Gods fight and this goeth before all our sanctification for even whilst the elect are unconverted they are then actually justified freed from all sin by the Death of Christ God so esteemes of them as free and hauing accepted of that Satisfaction is actually reconciled to them By this Iustification we are freed from the guilt of our Sins and because that is done away God in due time proceeds to give us the grace of Sanctification to free us from sins corruption still inherent in our Persons 2. In Foro Conscientiae in our owne sense which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification The manifestation of which to our hearts and consciences is the only ground of all our peace and comfort and it followes our Sanctification upon and after the Infusion of Saving Faith the only instrument of this our Iustification This distinction is needfull to be obserued as giving light to many things and without it I know not what reasonable construction can be made of these words of Tilenus Synt. part 2. cap. 45. Thes. 38. Perperam absurdè prorsus inter effecta Sanctificationis numer atur justificatio quae illam naturâ praecedit neque enim sanctificatur quisquam nisi jam justificatus omninoque necesse est ut arbor bona sit priusquam bonos ferat fructus If he meane that no man is sanctified but he that is first justified in Gods sight by Christs righteousnesse accepted for him t is true but if that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith t is apparantly false seeing a man cannot have Faith nor use faith till he be first sanctified And the reason hee gives