a Christian sâ—â—ll have 〈◊〉 more in him then the Pagans who knew not God can such a one be esteemed a souâ—d Christian Our love of men â—â—st proceeâ— from the love of God the streames of ouâ— justice and charity towards men must be derived from the fountain of piety towardâ— God withâ—â—â— faith iâ— is impossible to please God Hebr. 11. â— Without Faith without piety without the â—ear of God without râ—pentance the best actions of civil honest men are but splendidâ— pâ—ccata The chiefest care of a Christan must be to worship God 〈…〉 â—harity towards men But the meer civill honest man neithâ—â— worshipeth God in the duties of piety 〈◊〉 yet in the duties of righteousnessâ— which he perfâ—â—mâ—th as a meer natuâ—all maâ— without any respect or relation had 〈◊〉 God And therefore cannot be said in doing those 〈◊〉 ties to serve God in righteousnesse as no◠〈…〉 â—bedience to God or for Gods 〈◊〉 Now if they which wâ—nt either of thesâ— are not to be deemed sound Christians what â—hall we say of thoâ—â— which hâ—ve neither yea that not so much as seem to have either prophane and wicked men who professing themselves Christians that is to say men redeemed by Christ turn the grace of God into â—antonnesse Jude 4. being in name Christians in deed Atheists professing themselves to know God but in deed denying him being abominable and disobedient and to every good work reprobate Now we are to speak of either of them severally but briefly and in a word For if I should treat of them at large under the title of Holinesse I should discourse of all the duties required in the first Table of the Decalogue in all which we must think our selveâ— bound to worship God if we wil worship â—im in Holinesse And under the name of Righteousnessâ— I should treat of all the duties of the second Table all which we must endevour to perform to our neighbor in obedience to God if we would be thought to worship or toserve him in righteousnesse But first we are to speak of Holiness because that is the first and the greâ—test Commandement Mat. 22. 38. That holiness is a fâ—â—it of our redemption the Holy Ghost doth plainly testifie Rom. 6. â—2 Being freed from sin and made servâ—nts to God you havâ— your fruit untâ— holinesse and the end everlasting life And that 〈…〉 also the end of our redemption S. Paul witnesseth Ephes. 5. 27. Col. 1. 22. And as it is the fruit and end of our redemption and justification in part so is it also a necessâ—ry forerunner of glorification And therefore if we shall truly worship the Lord in holiness we may be assured that the Lord hath redeeâ—â—d us and consequently as we have the fruit of our redemption in holiness so shall we hâ—ve the end thereof which is the salvation of our soules Râ—m 6. 22. Apoc. â—0 6. But contratiwise if our conversation be unholy and unpâ—re as we want the fruit of our redemption so shall we never attain to the end thereof which is everlasting life For as the Holy Ghost witnesseth Heb. 12. 14. 〈◊〉 holinesse no 〈◊〉 shall sâ—e God Righteousnesse also as hath been said is in part the fruit and end of our redemption for being frâ—â—d from sin we become the seâ—vantâ— of righteousnesse Rom. 6. 18. And therefore did our Savlour in his body on the tree bear our sinnes that we dying to sinne might live untâ— righteousnesse 1 Pet. 2. 34. But hâ—re some may object if righteousnesâ— contain the duties W th we owe to man whether our brethren or our selves how is it here said that we are to worship or serve God in righteousnesse Answ. This teacheth us that must also and that principally be carefull to worship him in holinesse And this is to be understood of civill callings But as touching the Ministers of Gods word this may further be added for their comfort that so many of them as with good conscience take pains in their function whether in their private studies or in their publique ministery seeking to glorifie God in the edification of the Church or the members thereof they do worship God both in holinesse and in righteousnesse By this which hath been said it plainly appeareth that howsoever we are freed from the curse the rigor the terror irritation of the Law yet we are not freed from the obedience of the Law Morall For freedom from obedience and righteousnesse is the servitude of sin But we are freed from the bondage of sin that we may be enabled with upright hearts willing minds to worship the Lord in holiness and rigteousness And therefore howsoever carnall gospellers and Libertines â—buse the liberty which Christ hath purchased as an occasion to the flesh turning the grace of God into wantonness to their own perdition Yet devillish is the slander of the Papists who calumniate the doctrine of the Gospell as if we taught thereby that men are freed from obedience to all Lawes whaâ—soever of God and man yea from the Dâ—calogue it self But this needeth no answer it being evident to all the world that we do urge the obedience of the Law Morall as wâ— as they do and by better arguments and reasons then they do For their chief reasons are taken from the falsâ—ly supposed benefits of good works that they satisfie for sin justifie before God and merit eternall life But by these reasons they teach men to marre good works and not to do them for a good work done with the opinion of satisfaction justification or merit is so far from being a good work that it is odious and abominable in the fight of God as being derogatory to the most perfect satisfaction and all-sufficient merit of Christ our Saviour But we among other arguments take some from this text Because our new obedience or practise of good workes is the fruit and end of our redemption 2. Because it is an unseparable companion of our redemption and justification 3. Because God hath sworn that he will give to them that are redeemed grace to worship him in holiness and righteousness and therfore that works in them that are redeemed or justified do follow necâ—ssarily by necessity of infallibility And therfore it is impossible the oath of the Lord being â—â—ue which cannot possibly be untrue that a man should be actually redeemed or justified and yet have no care to practise good works that is to say to perform the duties of holiness and righteousness But in other respects also we do urge the necessity of good works which we prove to be necessary also necessitate prâ—cepti and so by necâ—â—ssity of Duty which we owe 1. unto God to shew our selves obedient and thankfull unto him and studious of his glory 2. to our neighbour and 3. to our selves likewise necessitatâ— signi not only as they are the testimonies and tokens whereby we are to make our callings and election sure But also as they are the evidence according to which
whereof are the parties between whom this Covenant was made NOw I come to the Text it self the contents whereof as you see is an Oath wherein we are to consider both the parties between whom it was made and also the tenor of the Oath it self The parties as well him that sweareth viz. The Lord God of Israel as he to whom the Oath was made viz. Abraham our Father Concerning the tenor we are to know That whereas some Oaths are assertory wherein some truth is avouched others promissory wherein some promise is made this is of the latter sort containing the promise of a gift for so he saith That he would give us This gifs is twofold viz. Redemption in those words That we should be delivered from the hand of our enemies and the fruit and end of our Redemption which is the true worship of God in those words That we should worship him c. which worship of God is set forth both by the parts and properties thereof The parts are two Holiness and Righteousness for by Holiness we are to understand the duties of the first Table which we owe unto God and by Righteousnesse the duties of the second Table which we owe unto man The properties are three The first respecting our enemies from whom wee are deliveâ—ed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them the second respecting God in the words before him the third respecting the continuance all the dayes of our life The first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall security the second is uprightnesse and sincerity the third is constancie or perseverance Of these in order Concerning the party which did swear we are to consider these three things 1. By whom hee sware 2. How or after what manner 3. To what end For the first it is the manner of men in their oathes to swear by a greater But the Lord when he made this Covenant with Abraham because he could not swear by a greater he sware by himself Heb. 6. 13. By my self have I sworn saith the Lord c. Gen. 22. 16. Concerning the manner we may gather by that which the Lord requireth in our oathes what he performed in his own Ier. 4. 2. There are three properties required in an Oath Truth Iudgement and Righteousnes Truth opposed to falshood oâ— perjury Iudgement to rash and common swearing Righteousnesse to unjust and unlawful oaths For the first that the Lord did swear in Truth it is most certain because it is impossible that the Lord in his promise and in his oath should lye Hebr. 6. 18. and therefore we may be assured of that wherewith Micah concludeth his prophecy Mic. 7. 20. that the Lord will undoubtedly performe his mercy which by oath he promised to Abraham From whence we may learn this most profitable instruction That seeing the oath of the Lord whereby he promiseth to give to all them that are delivered from the hand of their spirituall enemies that is to all that are redeemed by CHRIST grace to worship him in holinesse and righteousnesse is infallible we should therefore be carefull to bring forth these fruits of our redemption otherwise we can have no assurance that we are the redeemed of the LORD Yea on the contrary it may be verified of us that if we do live in sin and do not at the least desire and endevour to serve God in the duties of holinesse and righteousnesse it is as certain as the Oath of God is true that as yet we have no part in the redemption wrought by CHRIST And the reason hereof is evident for to be a servant of sinne and to be redeemed from the bondage of sinne are things repugnant and imply a contradiction For whom Christ the Sonne of God maketh free they are free indeed Joh. 8. 36. but he that is a servant of sin is not freed indeed Now every one that committeth sin as habituated in sin that is in whom sin raigneth he is the servant both of sin Ioh. 8. 34. and of Satan 1 Ioh. 3. 8. Secondly in Iudgment a man is said to swear in judgment when he sweareth advisedly upon just and necessary occasion for Oaths are then only good when they are necessary This necessity of the Lords Oath ariseth from our weakness and infidelity who will not beleeve the Lord without an Oath and therefore the Lord in great mercy to relieve our infirmities hath confirmed his Promise which in it self needeth no confirmation as being truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. more abundantly then otherwise needed by Oath which as it argueth our great corruption so it ought to be a remedy for the same It is great infidelity not to beleeve the Word and Promise of God but greater not to beleeve his Oath In not beleeving his Promise thou makest him a lyar 1 Iohn 5. 10. In denying credit to his Oath dost thou make him any better then a perjured person And yet this is the estate and condition of many professing the Name of Christ. God hath swoâ—n and will not repent That to those whom he Redeemeth grace shall be given to worship him in holiness and righteousness These men do not so much as desire care or endeavor to worship God in holiness and righteousness but live in sin and go on in sin without repentance and yet for all this they will needs perswade themselves that they are the Redeemed of the Lord contrary to the express Oath of God Thirdly in Righteousness men are said to swear in righteousness when that which they promise by Oath is lawful and good and this goodness is measured by the reference which it hath to the glory of God and good of man Neither doth the Lords Oath want this property for what could be either more glorious to himself or more profitable unto us then that which by this Oath is promised For as touching the glory of God among all the works which God ever wrought there is not any that setteth forth more the glory both of his Mercy and of his Justice then the work of our Redemption with the fruits thereof For hereby appeareth his mercy to be such as that rather then he would suffer us most miserable sinners to perish in our sins he gave his own and his only begotten Son to die for us His justice such that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death and sufferings of his only begotten Son And if you consider our profit it is evident that as hereafter you shal hear in the things promised by this Oath our happiness doth consist Neither doubt I to affirm that by the things promised in this Oath our estate becometh better then that which we lost in Adam Adam though he were just stood righteous before God but in his own righteousness but we being redeemed by Christ stand righteous before God in the righteousness of Christ which far
to those which are redeemed and justified by faith to give them grace to worship him in holyness and righteousness Secondly we note that our justification and sanctification are both the free gifts of God for it is he that redeemeth and justifieth and it is he also that sanctifieth which point needeth no proof seeing God 〈◊〉 swear they are both his gifts The use where of in a word is that both they which want these benefits being neither freed from the guilt of their sins nor purged from their corruptions may know where to seek themâ— also those that have them maybe thankful to God the giver of them which is the thing whereunto the holy Ghost by Zachary exciteth us in this Psalm Now this gift promised by Oath that I may come to the parts thereof is twofold our redemption or justification for to be redeemed is to have our sins remitted Ephes. 1. 7. Col. 1. 14. and to have our sins remitted is to be justified and the fruit or end of our redemption which is our sanctification consisting in the faithful sincere and constant service of God in holyness and righteousness Of these I am to speak First joyntly of both together and then of either of them severally In the ioynt consideration we are to observe both the order and coniunction of them The order is plainly expressed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him c. For the meaning of the holy Ghost is that God would give us both that we should be redeemed and delivered from the hand of our enemies and also that we should worship him But to note the order he hath expressed the former part which is the benefit of redemption by the Participle that being delivered from the hand of our enemies we should worship him c. which teacheth us that before we can worship God aright we must be delivered from the bondage of our spiritual enemies and that for two reasons For first naturally we are the servants of sin and of Sathan Being servants of sin we are in two respects utterly disabied from serving God until we be delivered out of this bondage for first being servants of sin we are frâ—e from righteousness Rom. 6. 20. in respect of that privative corruption which is in us all derived from our first parents being a privation of all spiritual goodness Rom. 7. 18. not only in respect of the act but also in respect of the habite and power as blindness is of sight being a meer impotency to that which is spiritually good in so much that not only we do not think nor wil nor do that which is good but also we are not able thereunto Of our selves we cannot so much as think a good thought 2 Cor. 3. 5. The natural man doth not understand spiritual things neither can he understand them 1. Cor. 2. 14. Fulgentius De incarnat gratia 〈…〉 wel that Adam by his sin wholy lost the faculty of thinking those things which appertain to God and also of willing that which is good and much more of doing that which is good for wil may be present when performance is wanting Rom. 7. 18. But it is God that worketh in us both to wil and to do Phil 2. 13. Insomuch that the faithfull themselves if they think or 〈◊〉 or do any thing that is good may truly say every of them 1 Cor. 15. 10. not I but the grace of God which is with me For the carnal mind or the disposition of our corrupt nature is not subject to the Law of God neither can it be Rom. 8. 7. Augustine truly faith that man by his fall lost bonum passibilitatis and our Saviour professeth that without him or not being in him we can do nothing John 15. 5. Doth not the holy Ghost elsewhere teach the same when he affirmeth thaâ— we are naturally dead in fin Ephes. 2. 1. 5 And therefore as a dead man cannot perform the actions of the natural life no more can he that is dead in sin perform the actions of the life spiritual likewise when he calleth our recovery from sin sometimes the first resurrection whereby the soul which before was dead is Homo per peccatum facultatem 〈…〉 perdidit bona voluntatis it raysed as it were from the grave of sinne sometimes regeneration whereby we being before dead are quickened and begotten a new unto God Sometimes new creation by which we are made new creatures created unto good works For as the first creation was a motion from nothing to those things which are so the new creation is a motion from our not being of grace and spiritual goodness to a being thereof which serveth notably to confuâ—e the erroneous conceipts of the patrons of freewil the Pelagians Papists Arminians and our new Anabaptists Secondly being servants of sin sin raigneth in us as a Iyrant without resistance imposing upon us a necessity of sinning In respect whereof it may truly be said that naturally we do nothing but sin neither can we do otherwise but sin Our free-wil by nature having as Augustine saith no hability but to sin For as the same Augustine saith 〈…〉 The frame of a mans thoughts and imaginations which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evil and only evil and that 〈◊〉 Gen. 6. 5. 8. 21. and therefore of the 〈…〉 Apostle affirmeth Rom. 8. 7. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈…〉 also enmity against God And for the 〈◊〉 cause our Saviour when Peter 〈…〉 counsel called him Sathan 〈…〉 why he so called him was 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mind and affect the things which are of men Mat. 16. 23. And S 〈◊〉 affirmeth that that wisdom which is 〈◊〉 and carnal is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 15. As therefore it was wel said of Augustine De natura gratiae contra Pelag that man by his fall did lose 〈◊〉 possibilitatis so as truly he did deny that he retaineth possibilitatem non peccandi And this 〈◊〉 the estate of all men in their pure 〈◊〉 which the Philosophers do magnifie as good and the Papists qualifie as not evil In regard whereof notwithstanding we may truly be said besides the guiltiness of Adams heynous transgression to have but two faults the one that there is in us no goodness spirituall nor possibility of our selves but a meer impotency to that which is good The other that there is us naturally an evill disposition and 〈◊〉 into all mâ—â—â—er of sâ—â— which doth so domâ—â—â—â—r in us that it imposeth a necessity of sinning so that by nature as we do no good neither can we think or wil or do that which is good so do we nothing but sin neither can we do any thing but sin And as we are naturally the servants of sin so by sin we are also the serof the devil who is the
Prince Ioh. 12. 31 and God of this world 2 Cor. 4. 4. under whose subjection the whole world of the wicked lyeth 1 Ioh. 5. 19. who is the powerful Prince of the aire working effectually in the children of disobedience Ephes. 2. 2. carrying them away captive to do his wil. 2 Tim. 2. 26. This servitude to sin and Sathan the mystery of our redemption doth presuppose For if we were not captives we needed not to be redeemed And he doth therefore redeem us that we might serve him and therefore before he doth actually redeem us we cannot serve him in holyness and righteousness Socondly we are by nature the children of wrath Ephes. 2. 3. and enemies yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ and justified by faith through redemption wrought by Christ we cannot do any thing which may be acceptable to God for they that are in the flesh cannot please God Rom. 8. 8. The person must be accepted before his actions can be accepted And without faith it is impossible to please God Heb. 11. 6. Now if this be so that we cannot serve God or do any thing that shal be accepted of him unleâ—s we be first redeemed justified and reconciled to him how doth it behoâ—e every one that hath not yet obtained these graces to labour for them above all thâ— things in this world For until then he doth nothing but sinn and by multiplying sinns he doth hoard up wrath against the day of wrath The means of Gods part is the preaching of the Gospel which is therefore called the ministry of reconciliation which God hath committed to the Preachers thereof by whom as his Embassadors in Christs steed he intreateth you to be reconciled unto God 2 Cor. 5. 18 20. The means on our part are faith prayeâ— and repentance For if thou dost truly and by a lively faith effectually believe that Jesus Christ is the Son of God and Saviour of all that believe in him thou art bound to believe also or else thou makest God a lyar that he is thy Saviour and so believing thou art justified and being justified by faith thou shalt have peace with God Secondly if the Lord who is the party offended and needeth not thy friendship desiâ—eth thee to be reconciled unto him wilt not thou who art the offendor who also without his favour shalt perish eternally wilt not thou I say by hearty and earnest prayer deâ—iâ—e him to be reconciled unto thee Now if 〈◊〉 dost by the prayer of faith desire God to be reconciled unto thee what should hindâ—â— thy reconciliation when thou destrest 〈◊〉 of God which God by his Ministers desireth of thee But unto these two we must add the duty of repentance For if we continue in sinn without repentance and please our selves in â—â—â—pleasing God how can we perswade our sâ—lvâ—s that we desire to be reconciled unto him And if we do not desire to be reconciled then are we the professed enemies of God for whom remaineth the fearful expectation of that judgment which shaldestroy the adversaâ—â—â—â— of God Heb. 10. 27. So much of the order Now we are to speak of the concurâ—â—nce of these two graces For when the Lord sweareth that to those whom he redeemeth and justifieth he wil give grace to worship him in holyness and righteousness from hence we do necessarily collect that sanctification is an unseparable companion of justification and that no man can have assurance that he is justified unless he be in some measure sanctified Let no man therefore deceive himself with a vain profession of an idle and dead faith 〈◊〉 2. 14. for unlesse thou doest at the least desire and endevour to worship God in holnesse and righteousnesse it is as certain as the oath of the Lord is true that as yet thou art not justified nor actually made partaker of the redemption wrought by Christ. It is true that our Saviour Christ in the dayes of his flesh did redeem us meritoriously paying a ransome sufficient for all that should beleeve in him but none are actually made partakers of this Redemption but they to whom it is applyed and it is applyed only to those that truly believe and true faith purifieth the heart Act. 15. 9. and worketh by love Gal. 5 6. and is to be demonstrated by good works 〈…〉 faith as all those are which truly believe in him in them Christ dwelleth by his Spirit for Rom. 8. 9. they are not his who have not his Spirit applying unto them not only the merit of his death to their redemption and the benefit of his resurrection to their justification Rom. 4. 25. but also the vertue and efficacie of his death to mortifie their sinnes Phil. 3. 8 9. and of his resurrection to raise them to newnesse of life so that for whose sinnes Christ died they die to their sinne and for whose justification he arose they also rise to newnesse of life The Apostle Rom. 6. 3. 4. affirmeth that those who have been baptâ—zed into CHRIST were baptized into his death and resurrection that as CHRIST did die and rise againe so they also die to sinne and rise to a newnesse of life 2. CHRIST was given unto us by his Father not only to be our justification and redemption but also our Sanctification 1 Cor. 1. 30. Neither did hee come with blood alone or with water alone 1 Iohn 5. 6. But as Saint Iohn in his Gospell carefully observeth as a thing most remarkable Iohn 19. 34 35. He came both with water and with blood with the blood of redemption to expiate the guilt of our sins and with the water of ablution or sanctification to cleanse us from the corruption 1 Iohn 5. 6. And in respect of both his blood doth cleanse us from all our sins 1 Ioh. 1. 7. from the guilt perfectly in our justification from the corruption in part and by degrees in our sanctification See Hebr. 9. 14. 3. Whosoever are the sons of God by adoption as all those are Io. 1. 12 13. that truly believe they also are his sons by regeneration 4. The same is implied in the benefit of Redemption whereby Christ our blessed Saviour doth not only redeem us from the guilt of sin which bindeth men over to damnation but also from the bondage of sinne that howsoever sinne doth remaine in the faithfull yet it shall not reigne in them Rom. 6. 14. nor have dominion over them For they that practise sinne are the servants of sinne Iohn 8. 34. and of Satan 1 Ioh. 3. 8. in them sin reigneth and therefore they are not by Christ redeemed from the bondage of sinnâ— For whom the Sonne maketh free they are free indeed Ioh. 8. 36. 5. The same is proved by the nature and property of a true faith For faith is a grace of regeneration which the Spirit of God when he doth regenerate us ingenerateth in us wherby as we are justified alone because no other
From the yoke of the Ceremonial Law Act. 16. 10 which neither we nor our Fathers were able to bear our Saviour Christ delivered us blotting out or cancelling the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nayling it to his Crosse Col. 2. 14. and abolisâ—ing in his flesh the enmity even the law of the Commandements consisting in ordinances Epheâ—â— â— 15. And as touching the morall law our Saviour hath delivered us first from the curse of the law and consequently from all punishments of sin whether temporall or eternall himself being made a curse for us Gal. 3. 13 not only so but hath also made us 〈◊〉 of the blessednesse promised in him to Abraham and to his feed that is to all the faithfull who are the 〈◊〉 of promise 2. From the rigour and 〈◊〉 of the law eâ—acting of us perfect righteousnesse inherent in us and perfect obedience to be performed by us to our justification by performing perfect righteousnesse in his owne person for us by which righteousnesse being apprehended by faith we are justified be one God without the works of the Law that is without respect of any righteousnesse inherent â—n us or obedience performed by us Rom. 3. 28. Now this two-fold bondage was most miserable to be subject to the fearfull curse of God if we did break the law when we could do nothing els but break it to be excluded froÌ„ justification salvation if we did not perfectly fulfil the law which by reason of the flesh is impossible unto us 〈◊〉 8. 3. 3. From the terrour and coaction of the law working servile feare in those who are under the Law forcing them by fear of punishment as bondslaves by the whip to the outward though unwilling performance of it From this spirit of fearfulnesse â— Tim. 1. 7. which is also called the spirit of bondage Rom. â— 15. Christ hath freed us that as a voluntary people Psal. 110. 3. Zealous of good works 〈◊〉 2. 14. we may worship God 〈◊〉 as it â—oâ—â—oweth in my text without servile fear with upright hearts and willing minds 1 Chron. â—8 9. as not being under the Law but under Grace 4. From the irritation of the Law in regard wherof especially it is called the strength of sin 1 Cor. 15. 56. whereunto our own corruptions did make us subject as unto an husband Rom. 7. 15. begetting foule issue by us tending to death For such is the corruption of our untamed nature until we be renewed by the Spirit of God that when the Law which is holy and good forbiddeth sin and seeketh to bâ—idle our sinful affections like an untamed 〈◊〉 rebelleth so much the more and that it might appear exceedingly sinfull taketh occasion by the Law forbidding sinne to work in us al manner of concupiscence Rom. 7. 8. 13. But when we being adopted in Christ are also regenerated by the Spirit and so made dead to sinne we are mortified to the Law and the Law to us in respect of this irritation accidentally caused by our corruption alwayes prone to that which is forbidden and consequently are delivered from the bondage of the Law as of a former husband being dead Rom. 7. 2 c. Secondly we are by Christ freed from death both from the first death as it is a punishment and from the second For as of all other afflictions so of death the nature is changed in respect of the faithfull to whom it is not a punishment or curse the sting of it which is sin being taken away but rather a blessing no losse but advantage because to them it is the end of sin and consequently of all misery the beginning of happiness a passage from the vale of tears to the kingdom of glory the end of a mortall life and the beginning of a life immortall Likewise from the second death for he hath delivered us from the wrath that is to come 1 Thes. 1. 10. so that to them that are in Christ there is no condemnation Rom. 8. 1. this being the main promise of the Gospel that whosoever beleeveth in him shall not peâ—ish but have everlasting life Ioh. 3. 1â— 16 18. Thirdly from the power of the dâ—vil that howsoever he may assault us yet he shall not hurt us Because he that is in us being greater then he that is in the world 1 Ioh. 5. 18. hath overcome this strong man Luk. 11. 22. hath bound him as being stronger then he For by his death he hath overthrown him that had the power of death that is the devil delivering them who through fear of death were all their life-time subject to bondage Heb. 2. 14 15. having spoiled principalitiâ—s and powers meaning the devill and his angâ—ls he hath made a shew of them openly and triumphed over them on the crosse Col. 2. 15. Fourthly But the most pernicâ—ous enemy is that which we carry in our own bosom and that is sin from which if we be freed we are delivered from all the rest For if we be dâ—livered from sin then are we freed from the curse of the Law from the evill of death having lost his sting from the danger of damnatiâ—n being absolved from the guils of sin from the malice of Satan who if we be freed from sinne hath nothing to object against us For who shall lay any thing to the charge of Gods elect It is God that doth justifie who shall condemn Christ having died and being risen again sitteth at the right hand of his Father making intercession for us Rom. 8. 33 34 Therefore in the Scriptures the whole benefit of our Redemption is expressed sometimes by deliverance from sin as Eph. 1. 7. Col. 1. 14. By Christ we have redâ—mption viz. â—reâ—â—ssion of sins For therefore Christ gave himself for us that he might redeâ—m us from all iniquity Tit. 2. 14. 1 Pet. 1. 18. Act. â—3 25 26. Now from sin he doth deliver us first in respect of the guilt thereof by 〈◊〉 us and reconciling us unto God Act. â—3 38 39. 2 Cor. 5. 19. Secondly in respect of the corruption of sin which he 〈…〉 in us by degrees he 〈◊〉 us from the bondage and dominion of â—in that howsoever it remaineth in the children of God yet it shall no more reigne in them Rom. 6. 14. The use of this doctrine concerning our redemption is First seeing Christ our Saviour hath redeemed us from our enemies that therefore we should not stand in fear of them according to that Esay 43. 1. Fear not for I have redeemed thee But as we are taught in the next words we should all the dayes of our life worship him 〈◊〉 fear and in the end of our dayes commend our soules into the hand of God saying with David Psal. 31. 6. Into thy hands I commend my 〈◊〉 for thou hast redeemed me Lord God of truth 2. When we have sinned against God the remembrance of our redemption should encourage
us to return unto him by unfained repentance as himself exhorteth Esay 44 22. These things saith Saint Iohn I write unto you that you sin not but if any man do sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 Ioh. 2. 1 2. 3. Seeing our Saviour hath redeemed and bought us with so great a price therefore we ought to acknowledg him to be our Lord in the right of Redemption and our selves not to be our own men but his servants For therefore Christ died and rose again to life that he might be the Lord both of the quick and of the dead Rom. 14. 9. And if we acknowledg him to be our Lord we must be carefull to do his will otherwise in vaine do we call him so Why do you call me Lord and do not the things that I command you Luke 6. 46. Not every one that saith Lord Lord shal enter into the kingdom of heaven but he that doth the will of my Father which is in heaven Mat. 7. 22. Again being bought with a price we are not our own men but his that bought us and therefore ought not to seek our selves or the satisfying of our own lusts but to glorifie God both in our bodies and in our spirit which are not ours but Gods 1 Cor. 6. 19 20. That body is not thine to spend in sin but is to be offered unto God as an holy and acceptable sacrifice That tongue is not thine own as the wicked say of theirs Psal. 12. 4. to use or rather abuse at thy pleasure but to be used to the glory of God That heart is not thine to be addicted to worldly vanities but to be given to God In a word Christ died for al that they which live should not henceforth live to themselves but unto him which died for them and rose again 2 Cor. 4. 15. 4. Seeing Christ hath given himself for us to fâ—ee us from our enemies let us stand fast in that liberty which Christ at so deâ—r a price purchased for us and not suffer our selves to be entangled again with the yoke of bondage Gal. 5. 1. For what can be either more dishonorable to out Redeemer then that we should revolt froÌ„ him to serve sin Satan or more pernicious to our selves for then our latter end should be worse then our beginning 2 Pet. 2. 20. Remember the Israelites who being redeemed out of Aegypt for desiring to return perished in the wilderness Remember Lots wife Luk. 17. 32. who being delivered out of Sodom for looking back was turned into a pillar of salt The which I speak not as though I thought that a man who is once truly justified redeemed can either totally or finally fall away from saving grace but to admonish those who think they stand to take heed they do not fall 1 Cor. 10. 12. For if any professing himself to be redeemed shall fall away his example will not prove that a man may fall from saving grace but his falling away will evidently prove that he was never in the state of grace 1 Ioh. 2. 19. 〈◊〉 5. For as much as Christ our 〈◊〉 is sacrificed for us 1 Cor. 5. 8. we should purge out the old leaven and keep a perpâ—â—â—all feast of unleavened bread signified by the 〈◊〉 days of that feast not with the 〈◊〉 hypocrisie nor with the old leaven of naughtinesse but with the unleâ—vened graces of sincerity and truth but especially when we celebrate the memory of our redemption 〈◊〉 the Lords day or in any of our Lords Feasts or at the celebrating of the holy 〈◊〉 which is the antitype to the Passeover 6. Lastly we are to be hearâ—dy thankfull unto God for this 〈◊〉 benefit wherby we being 〈◊〉 lost by sin and therefore in our selves worse then nothing for better were it not to be then being lost not to be redeemed are restored to a betten estate then we lost in Adam And this our thankfulness we are to expresse partly by thanksgiving whereunto we are excited in this Psalme 〈…〉 CHAP. VI. The fruits and end of our redemption viz. the true worship of God in holinesse and righteousnesse 〈…〉 we shall abuse this great benefit of Redemption if we have not respect to the end thereof which is our sanctification For else what can be the cause of such dissolute living as is every where to be seen among those who professe themselves redeemed by Christ but a foolish opinion that Christ having freed them from their sins they may sin the more freely and that he having dyed for their sins they need not to die to them and so abuse the grace of God unto wantonnesse Iude 4. For if our sanctification be the end of our redemption then do we abuse this great benefit of God if we do not refer it to this end yea rather we deceive and abuse our selves with a vain opinion of our redemption For if this be the end of our redemption then those that live in sin as the servants of sin either are not redeemed for whom Christ the Son maketh free they are free indeed or else they are redeemed in vain for that is in vain which is frustrate of the end Now that sanctification is the end of our redemption it may be proved by the testimonies of holy Scripture and also by sound reasons drawn from thence Tit. 2. 14. Christ hath given himself for us that he might redeem us from all iniquity and that he might purifie or sanctifie to himself a peculiar people zealous of good works Eph. 5. 25 26 27. Christ loved his Church and gave himself for it that he might sanctifie and cleanse in with the washing of water by thâ— Word that he might present it to himself a glorious Church not having spot or wrinkle or anysâ—ch thâ—ng but that it should be hâ—ly and without blemish Col. 1. 21 22. You that were enemies Christ hath reconciled in the body of his flesh through death to present you holy and unblameable in his sight 1 Pet. 2. 24. Christ himself bare out sins in his own body on the tree that we being dead to sin should live unto righteousness The reason is evident For that which is the end of all Gods blessings in this life both spiritual and temporal must needs be the end of our Redemption But our sanctification is the end of all Gods blessings in this life 1 Thes. 4. 3. This is the will of God even your sanctification this is that which God willeth and intendeth in bestowing his benefits upon us He hath elected us that we might be holy Ephes. 1. 4. he created us after his own Image that we might worship him in holinesse and righteousnesse Eph. 4. 24. he hath called us to holinesse 1 Thess. 4. 7. and we are called to be Saints or Saints by calling Rom. 1. 7. 1 Cor. 1. 2. he doth regenerate us to the same end For we are the workmanship
of God creatâ—d in Iesus Christ unto good works which God hath before ordained that we should walk in them Eph. 2. 10. To the same end he hath planted us in his Church that we might be called trees of righteousness bringing forth fruit to his glory Eâ—ay 61. 3. and finally to the same end he bestoweth his temporall benefits upon us Tâ—e Psalmist having in the 105. Pâ—alme recounted the manifold blessings of God bestowed upon the Israelites in the last verse he concludeth this to be the end of all that they might observe hiâ— statutes and 〈◊〉 Lawes And as it is the end so also the fruit of our redemption as it is plainly delivered in thiâ— text that he would give us that we being delivered from the hand of our enemies shoâ—ld worship him withouâ— fear in holinessâ— and righteousnesse More plainly Rom. 6. 22. Bâ—â—ng made free from sin and become servants to God we have our fruit 〈◊〉 holinesse 〈◊〉 the end everlasting life And to theâ—e wâ— may add Hebr. 9. 13 14. For if thâ— blood of buls and goats and the ashes of an beyâ—er sprinckling the unclean sanctifieth to the pâ—rifying of the flesâ— how much more shall the blood of Christ who through the eternal Sâ—â—rit offred himself without spâ—t to God 〈◊〉 our consciences from dead works to serve the living God And Tit. 2. 11 12. The saving grace of Gâ—d hath appeared to all namely both by deed â—nd word in deed by sending Christ to redeem us 2 Tim. 1. 9 10. 1 Ioh. 4. 9 IC by word in publâ—shing this benefit of redeÌ„ption by preaching of the Gospel the fruit wherof is this Teaching us that we renouncing al ungodlinesse and worlâ—ly lusts should livâ— sâ—orly and justly and holily in this present world expecting the hâ—ppy hope that is the happinesse hoped for c. Seeing then that holinesse of life is both the end and fruit of our Redemption and of all other the gifts of God let us labor to attain to this end and to bring forth this fruit so sâ—all we shew our selves thankfull unto God for this and all other his benefits and shall also â—aâ—e not only our justification and redemption but also our calling and election sure But on the contrary if professing our selves redeemed by Christ we live in sin as the serâ—â—â—s of sinne then are we most unthankfull unto God this being the end of our Redemption and the only fruit which he eâ—pecteth in lieâ— of this and all other his benefits and most injurious to our selves not only depriving our selves of alâ— assuranâ—e of our salvation but also drawiâ—g upon our selveâ— most deserved damnation And let us know that the foundation of God which is sure hath this seale Let every one that nameth the Name of Christ depart from iniquity â— Tâ—m 2. 19. fruit and 〈◊〉 of our redemption is here â—oâ—ably described by the parts and properties thereof The parts are Holâ—ness and Righteâ—usness For by holiness you are to understand the duties of the first Table Viz. of piety and religion towards God by righteousness the duties of the second Table which we owe unto men And of these we are to speak first joyntly of them both together and then of either of them severally Holiness and righteousness as they are here joyned together by the Holy Ghost so in practise they may not be severed Those that are in Christ are new creatures 2 Cor 5. 17. renewed according to the Image of God in 〈◊〉 holiness and righteousness Ephes. 4. 74. And in this place the Lord hath promised to give to those that are redeemed to worship him not in holiness alone nor in righteousness alone but 〈◊〉 holiness and righteousness And therefore those things which God hath â—â—njoyned let no man sever for these two are so â—onjoyned by God that whosoever hath the one hath the other and whosoever hath not both hath â—â—ither of them in deed and in truth He that loveth God loveth his neighbour also 1 Joh. 4. 21. neither can a man love God in truth that loveth not his brother also as S. Iohn argueth If any man say I love God hateth 〈◊〉 brother â—e is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen â— Ioâ— 4. 20. for true is the old saying in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of seeing comes loving Neither can a man love his neighbour as he ought but he wil love God much more For our brother is to be loved in the Lord and seâ— the Lord. And it was wel said of Bernard Licet aliquid diligere preter Deum â—odâ— id diligamus propter Deum Now it is a rule in Phâ—losophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what any thing is that is much more Therefore if we love our brother for Gods sake then do we love God much more Here therefore two sorts of men are to be reproved The former is of those who would seem to be forward professors of religion and piety towards God that are very backward in the duties of charity and righteousness to their brethren Such were the Pharisies whom our Saviour called hypocrites bidding us to beware of the leaven of the Pharisies which is hypocrisie For saith he unless your righteousnesse exceed the righteousnessâ— of the Scribes and Pharisies you shalâ— not enter into the kingdom of heaven Mat. 5. 20. These man are wont to discover their hypocrisie partly by their words and partly by their works By their words being evil speakers detracters depravers of their brethren who with the same tongue blesse God and curse man who is made after the similitude of God Iam. 3. 9. But the said S. Iames Ch. 1. 26. hath given his censure of these men For saith he If any man among you seem to be religious and bridleth not his tongâ—â— â—ut deâ—â—â—veth his own heart this mans religion is vain By their works cloaking under the shew of religion hard dealing and deceipt having Iacobs voice and Esau's stands scandalizing the profession of râ—ligion by their hypocrisie The Holy Ghost therfore to discover such hypocrites when he would set down the marks and notes of men truly religious describeth them commonly by the duties which they perform to their brethrens â—aking them the touchstone as it were of their piety and religion towards God Râ—al â—5 and 24. Iam. 1. 27. The other sort is of those who proâ—essing themselves to be Christians are but 〈…〉 honest men void of piety and religion towards God I speak not against civâ—ll honesty which is very commendable and necessary in so much as they who wâ—nt it are worse then some of the heathen that know not God For many of the Heaâ—hen were of a civill and honest conversation yea some of them excelled in morall vertues But I would not have a Christian to rest in a faire outward civill â—onversation among men as though 〈◊〉 more were required of him For if a men professing himself
our Saviour will judge us at the last day And lastly necessitate mâ—diâ— for although we are not justified by them nor saved for them yet they are the way wherein we are to walk toward our heavenly country as Bernard wâ—ll said that they be via regni the way to the kingdom though not causaregnandi the cause of obtaining the kingdom For as the Apostle saith Ephel 2. 10. we are the workmanship of God created in Christ Iesus unto good works which God hath before ordained that we should walk in them as in the way which leadeth to eternal life This is the way let us walk in it Esay 30. 21. CHAP. VII The properties of Gods worship and first of the worshipping of God without fear THus much of the parâ—â— of Gods worship now follow the propertieâ— For it is not sufficient to do that which is good 〈◊〉 we must be careful of the manner also that it be well done It is not sufficient to worâ—hip God in the parts of his worship unlesse they be performed in that manner which God hath prescribed Our new obedience hath three properties for therein we are to worship and serve God without fear before him al the dayes of our life The first respecting our enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them The second respecting God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him The third respecting the time all the dayes of our life The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear For without doubt this adverb is to be adjoyned in construâ—tion to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither was the deliverer without fear Heb. 5. 7. Mar. 14. 33. Luk. 22. â—3 44. nor the delivered Heb. 2. 15. The second uprightness or integrity noted in the words before him The third constancy or perseverance noted in these words all the dayes of our life As touching the 1. we must in the 1. place endevor to explain the true sense meaning of the words For at the first sight it may seem not well to agree with other places of the Scripture wherin fear is highly commended For first the fear of God is the bâ—ginning or chief point of wisdom that is of true piety Psal. a II. 10. Pro. â— 10. Iob. 28. 28. By it as a bridle men are restrained from evill for the fear of God is to depart from evill Bro. 8. 13. which bridle being cast off men run headlong into sin see Gen. 20. 11. how then can this be promised as an especiall blessing to worship God without fear 2. S. Pet. 1. Epist. 1. 17. 18. saith We are therefore to passe the time of our pilgrimage in fear because we know that we are redeâ—med by the blood of Christ. Here the Lord promiseth that he will give us that we being redeemed by the blood of Christ shall worship him without fear so Esay 43. 1. Fear not for I have redeemed thee 3. Solomon Pro. 28. 14. pronounceth him blessed who feareth alwaies here Zaâ—hary expounding the blessedness wâ—â— was promised in Abrahams seed saith it is to worship God without fear 4. S. Paul exhorteth us because we have such promises that to us being redeemed by Christ God will be our Father c. to perfect our sanctifie ation in the fear of God 2 Cor 7. 1. and else-where he admonisheth the redeemed whose salvation was already begun to work out their salvation with fear and trembling Phil. 3. 12. here the Lord promiseth the redeemed that they shal worship him without fear 5. Psal. 2. 11. and 5. 7. God is to be worshipped with fear 6. Carnall security which is the want of fâ—â—r is as it were the cradle of the Devill wherein he 〈◊〉 men asleep to their perdition and it is a brand or mark of the wicked nâ—t to have the fear of God before their eyes Rom. 3. 18. how then can the want of fear be promised 〈◊〉 aâ— a blessing â—or anâ—wer to this objection we are to 〈…〉 fear or 〈◊〉 Fear is to be distinguished both in respect of the object and of the subjâ—â—t 〈◊〉 object that is the party or the 〈…〉 The subject that is the person wâ—o feareâ—h 1. First iâ— respect of the party feared For there is a fear of God there is a fear of our enemies God hath delivered us from the hand of our enemies that we should worshâ—p him without fear not of Him but of them For as he hath redeemed us from the service of our enemies that we might seâ—ve him so he hath freed us from the fear of them that we may fear him alone and hereuâ—to appertaineth that place of Esay Chap. 43. 1. Fear nâ—t to wit thine enemies for I have redeemed thee But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies which is a doubtfull fear may be understood either metonymically without cause of fear or properly without fear it self And so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear the former implying the certainty of the object the latter of the subject the former pertaining to all true beleevers though but Incipientâ— whose salvâ—tion is certain and sure which I call the certainty of the object though they perhaps be not as yet nor at all timeâ—â—ertain nor sure of it The other belonging to proficients or grown Christians Of the former you may with Theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger or cause of fear So are they said to be secure or without fear who are in safety and out of danger as all the faithfull are being kept safe by the power of God through faith unto salvation 1 Pet. 1. 5. Of the latter Beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance Ephes. 3. 12. Or as the Apostle speaketh Titus 2. 13. in assured expectation of salvation which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or â—earlesness is a coÌ„sequent of the former That being the foundation of This wheÌ„ we know our selves to believe For if we believe that we are out of danger we will also be without fear and according to the measure of this beliefe is the measure of this â—ecurity or want of fear and this degree seemeth to be implyed in the Hebrew verb hithbaracâ— Gen 22. 18. as I noted before And this I called the certainty of the subject This place therefore is to be understood of the fear of our enemies that we are to worship God without fear of them and not of the true fear of God which all those places which were objected as commending fear did speak of which true fear of God thâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies is a fruit and effect For he that feareth God truly needeth not to fear any thing
Câ—mmandement proceeding from faith unfained It worketh in us affiance Foâ— when we believe that Christ is our Saviour we rest upon him for salvation It worketh in us hope for when we believe that the promises belong unto us we expect the performance Faith having begotten affiance and hope and working by love begetteth zeale peace of conscience Rom. 5. 1. rejoycing in God and joy in the Holy Ghost thankfulnesâ— voluntary and cheerfull obedience patience and comfort in afflictions c. And indeed how can a man love his neighbour for Gods sake who lovâ—th not God much more how can a man love God as he ought who is not perswaded of Gods love towards him in Christ which perswasion is this special Faith And if he cannot love God without Faith much lesse can he have the zâ—alâ— of God foâ— zeale is the servency of love How can a man have affiance in Christ and rest upon him for salvation who is not by Faith perswaded and in some measure assured that he is his Saviour How can he hope and wait for thâ— performance of the promises that doth not believe that they belong unto him Fâ—ith being the substance of things hoâ—ed for How can a man have true peace of conscience who is not perswaded that God is reconcled tâ— him How can a man rejoyce in God whâ— is not assured of Gods favour towards him How can a man trust in God that is not perswaded of Gods goodness towards him How can a man be thankfull unto God whâ— is not perswaded of Gods love and 〈◊〉 towards him How shall thâ—y fear Godâ— as sons that is fearing to offend so mercifull a Father who are not perswaded that he iâ— their Father in Christ Or when they have sinned how shall they be encouraged to return unto him if they be not perswaded of his fatherly respect to tâ—em How shall they perform voâ—â—ntary and cheâ—rful â—bâ—diencâ— who are not perswaded that their endevours are accepted of him How shall they pray who do not believe they shall be heard Or as the Apostle speaketh How shall they call â—pon him in whom they have not believed Rom. 10. 14. How shall they patiently and comfortably bear afflictions who are not perswaded they be fatherly chastisements or trials proceeding from Gods love and tending to their goodâ— Finally with what heart 〈…〉 worship God who are not perswaded that their service is accepted of him And as it worketh all other graces in us so according to the measure of our Faith such as I said is the measure of all other graces For the more a man is perswaded of Gods love and favour towards him in Christ that is by how much the greater is a mans speciall Faith so much the more he loveth God and his neigâ—bour for Gods sake so much the more is he inflamed with the 〈◊〉 of God so much the more confidently doth he rest upon Christ for salvation so much the more he hopetâ— for and expecteth the good things promised so mucâ—â—he more he rejoyceth and gloâ—ieth in God so much the more he is thankfull to God for his goodnesse so much the more he trusteth in God so much the more the feareth to offend so gracious a God and so 〈◊〉 a Father 〈◊〉 offended he will 〈…〉 return unto God so much the more 〈◊〉 comfortably he beareth afflictions saying with Iob Though he kill me 〈◊〉 will I pâ—t my trust in himâ— Iob. 13. 15. So much the more willingly and cheâ—rfully will he obey and serve the Lord. Wherfore it is evident that they which renounce this Faith as the Papists do discover themselves to be void of all saving graceâ— and to have no truth nor power of religion in them But whatsoever they think or speak of speciall Faith let us know and acknowledge these three things First that it is the duty of every true Christian that doth truly assent to the doctrine of the Gospell to apply also by special Faithâ— the promises of the Gospell unto himself For this is most profitable most comfortable most necessary Profitable because from this application of Faith all othâ—â— graces do proceed as hath been said Comfortable because by this application we grow to assurance as shall be shewed Necessary first because That beliefe or assent is not lively and effectuall as you shall heare which is not joyned with â— desire to apply CHRIST to thy self and with a resolution to acknowledge him to be thy SAVIOVR and to rest upon him for salvation For although he which at the â—â—rst believâ—th only by aâ—â—ent â—oth not yet actually apply the promises of the Gospâ—ll to himself yet that assent if it bâ—livâ—ly and â—ffectuall worketh both an earnest desire and setled resolution of â—pplication 2. He â—haâ— knoweth himself to believâ— by a true assent and refuseth to apply the promises to himself he maketh God a lyar as shall bâ— shewed 3. Where this application is not at least in desire resolution and endevour there is no other saving grace as I have proved The second thing which we are to take notice of is that it is the chiefest comfort and indeed happinesse of a Christian in this life by speciall faith to be assured of the â—ternall love and favour of God in Christ. For so Zaâ—hary in this place expoundeth our blessednâ—ssâ— to be this being redeemed by Christ to worship God without fâ—ar c. The third that seeing it is a thiâ—g so profitable so â—â—cessary and so comfortable that our happiness is to be repoâ—ed therein it is therefore our duty to do our best endevour to attain unto the assurance of salvation and to this speciall faith or as the Apostle Pâ—terâ—xhorteth â—xhorteth in other words to give diligâ—â—nce to make our calling and election sure 2 Pâ—t 1. 10. or as the Apostle Paul speaketh 1 〈◊〉 6. 1â— to lay up iâ— stâ—re a good foundation against the time to come that we 〈◊〉 lay hold upon etâ—rnall lifâ— For though the Apostle in that place doth by this argument exhort them that be rich to works of charity yet his meaning is not that those works are the foundation but that we by doing of them may gather assurance to our selves of our justification and salvation as by tâ—stimonies and evidences of our faith which assurance of speciall faith is so sure a foundation against the day of triall as they who hâ—ve built thereon cannot by any temptation bâ— removed but like mount Sion stand fast for ever or like to three-square or triangular bodies which howsoever they be tossed and turned keep alwayes their positure which 〈◊〉 undique sursum Now you must not think that full assurance is obtained at the first or at oncâ— but we must attain unto it by divers degrees And first we are to know that the ordinary way to exaltation by sound comfort and assurance is Humilâ—tion according to that generall rule given by our Saviour after 〈◊〉 had reported the notable humiliation of thâ— penitent Publican which
is godly 3. Having thus by application of the promises to our selves as having the condition thereof attained to some measure of assurance we are to be carefull to use all other meanes which GOD hath ordained for the confirming of this assurance The first meanes is Prayer both for the spirit of adoption and for the encrease of our Faith As touching the former forasmuch as speciall Faith is the work of the Holy Ghost shedding abroad the love of God in our hearts we are therefore to entreat the Lord that he would give us his Spirit which he hath promised to give to those that aske him Luke 11. 13. the spirit of adoption crying that is by whom we cry in our hearts Abba Father Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD and if sons then also heyers heyers of God and coheyers with Christ Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption who also is the earnest of our inheritance 2 Cor. 1. 22. Ephesians 13 14. 4. 30. And as for the other because full assurance is the highest degree of speciall faith unto which we do never so fully attaine but that still more and more may and ought to be added therefore we are to pray continually for the increase thereof saying with the father of the Damoniack Mark 9. 24. I believe Lord but help thou my unbelief and with the Apostles Luke 17. 5. O Lord increase our faith For as Augustine saith fides fundit orationem fusa oratio fidei impetrat firmitatem De verbis Do. serm 36. 2 Unto prayer we are to adjoyne repentance for our sinnes without which neither is our faith lively nor our prayers effectuall the rather because to it and to the severall duties of it as proper notes and evidences of a true faith the promise of forgiveness is made as namely to confession of our sinnes to contrition in being displeased with our selves and grieved for them to deprecation in craving pardon for them to an unfained desire and purpose to forsake them and to practise the contrary duties Yea if a man shall as truly desire to confesse his sinnes to bewaile them and to forsake them as hee doth desire the forgiveness of them such an one may undoubtedly be assured of the remission of them For most gracious are the promises of God made unto penitent sinners as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy so Jerem. 3. 12 13. Levit. 26. 40 41. Hos. 14. 1 2 3 4. 2 Chron. 7. 14. More particularly as I said to confession 1 John 1. 9. Job 33. 27 28. Psal. 32. 5. Luke 15. 21. To contrition Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57. 15. 61. 1 2 3. 66. 2. To humble deprecation Zach. 12. 10. Luke 18. 13. Hos. 4. 2. To conversion unto God and forsaking of sinne Deut. 4. 30 31. 30. 2. 10. Es. 1. 16 17 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27 28. 30 31 32 33. 11. Joel 2. 12. Zach. 1. 3. Mal. 3. 7. 3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word by which Faith Rom. 10. 17. as it is at the first begotten so it is nourished and encreased 1 Pet. 2. 2. 4. Because Faith begotten by the Word consisteth at the first in assent without actuall application therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments which were ordained to this very end that those who have the â—irst degree of Faith may proceed to the second and go on therein Dost thou therefore truly believe that Christ is the Saviour of all those that believe in him the Sacrament which thou receivest is a pledge unto thee and an assurance that he is thy Saviour a pledge I say communicated to the receivers severally to assure every one that believeth truly according to the first degree of faith that as certainly as he receiveth the Sacrament so he is made partaker also of the thing signified which is the participation of Christ and all his merits to his justification and salvation 5. To these we are to adde reading meditation conference c. 6. The practice of piety or leading of a godly life making conscience of all our wayes and walking upright before God For hereby especially we are to make our calling and our election sure 2 Pet. 1. 10. for hee that doth these things shall never be removed Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before pag. 37. More specially by brotherly love 1 Iohn 3. 14. and the fruits thereof in giveing almes Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith Mat 6. 12. but more plainly Luke 11. 4. So much of the first doctrine CHAP. IX Two other uses of this property NOw followeth the second doctrine For if we be enabled to worship the Lord without servile feare as being freed from the terrour and coaction of the law then it followeth that we are to worship the Lord with willing mindes as David exhorteth his son Solomon 1 Chron. 28. 9. and promiseth for himselfe Ps. 119. 32. I will runne the way of thy commandments when my heart is set at liberty For therefore hath the Lord freed us from the servitude of sinne and bondage of the law that we might serve him with free and willing minds The people redeemed by CHRIST become a voluntary people psalm 110 3. or as Paul speaketh his peculiar people zelous or studious of good workes Tit. 2. 14. Thus the duties both of piety towards GOD and charity to our brethren are to be performed with willing mindes and cheerfull hearts In the duties of piety we are to serve the Lord with gladnes Ps. 100 2. I rejoyced saith David Ps. 12. 21. when they said unto me let us goe into the house of the Lord. More particularly The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly 1. Pet. 5. 2. that we may say with the Apostle Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lyeth in me I am willing to preach the Gospel for it must be done in love to CHRIST and zeale to GODS glory Iohn 21 15 16 17. Act. 20 28. in love and zeale of our brethrens salvation 2 Cor. 11. 2. It is to be heard with willingnes after the example of the Beraeans Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde desiring 1 Pet. 2. 2. and longing after it Ps. 119. 131. To be conversant therin should be our delight Ps. 1. 2. the Word ought to be sweet unto us even as the hony and the hony combe Psal. 19. 11. 109. 103. and we should rejoyce in it as in
holinesse if we bee sound and upright members of the Church militant we shall be inheritors of glory in the Church triumphant if we be sheepe in CHRISTS flock and not goates we shall be set at his right hand and receive that blessed sentence Come ye blessed of my Father inherite the kingdome prepared for you from the beginning of the world Matth. 25. 34. The signes of uprightnesse Now forasmuch as the Lord hath promised to all the sonnes of Abraham the heyres of promise that is to say to all the faithfull that being redeemed from the hand of our spirituall enemies he will give us to worship him in holiness before him it beâ—â—veth us seriously to try and examine our selves whether we be upright with the Lord our God or not Deut 18. 13. For if we be hypocrites and unsound Christians we can have no assuâ—ance that we are the redeemed of the Lord. God having sworn that to those whom he redeemeth he will give grace to worship him in holinesse and righteousnesse before him And to the same purpose and with the same labour we are also to try our selves whether we be hypocrites or not For such is the immeâ— diate opposition betweene uprightnesse and hypocrisie that if we be not hypocrites then are we upright and contrariwise But here it will be said that hypocrisie is in all men either more or lesse and that as all men are subject to lying so also to hypocrisie This the Papists whose profession notwithstanding of Christianity being for the most part a meere formality of religion denying the power thereoâ— is meere hypocrisie will hardly grant namely that the sinne of hypocrisie is in all For they teach that a man who is justified as every one of them is who either in his infansie is baptized or absolved preist when he is come to yeeres is with-without sinne and that there is nothing in him that God hateth nothing that properly can be called sinne untill he draw upon him the guilt of some mortall sinne Thus saying that they have no sinne they are convinced to have no truth in them 1 Iohn 1. 8. But we confess that originall sinne which is equally in all men by nature is not onely a privation of all spirituall goodness but also an evill disposition and proneness to all manner of sinne as to infidelity pride self-love hardness of heart carnall security hatred uncleanness cotousness ambition lying and hypocrisie c. and that these sinfull corruptions being so many habituall sinnes remain in all men both regenerate and unregenerate but with this difference that in the unregenerate they remaine in their full strength and for the most part with increase as the incrementa of originall sin unless perhaps abated or restrained by the contrary sinnes which contrary vices being from evill dispositions grown to wicked habâ—ts are said to reigne in carnall men But in the regenerate these corruptions remaine onely as the reliques of originall sinne in some measure mortified in them some more some less All which are the infirmities of the faiâ—hfull but especially those which are less mortified All which like the scattered foâ—ces of rebels vanquished but not utterly destroyed still remaine ad agonem to encounter with us upon all advantages So that in the best of us there remaineth a spice as of infidelity pride selfe-love hardnesse of heart carnall security hatred uncleanenesse covetousnesse ambition lying so also of hypocrisy But so long as a man seeth and detesteth this corruption and laboureth to mortify it so long as he is carefull to a voide it and jelous over himselfe lest his profession or other his good endevours bee contaminated or taynted therewith though there be some matter of hypocrisie remayning in hin yet he is not formally an hypocrite but is reputed upright For as it is said both of the faithfull themselves in generall though partly spirit and partly flesh that they are men spirituall and regenerate having their denomination from the better part and also of their actions performed in odedience though taynted with the flesh that they are good workes so is it in this particular even as a wedge of gold in which there is much drosse is notwithstanding a wedge of gold though not of pure gold and as an heape of corne wherein is store of chaffe is called an heape of corne though not of pure grayne so the faithfull though some drosse of hypocrisie and as the Prophet called it tinne Es. 1. 25. remayne in them are notwithstanding upright Therefore though hypocrisie be in all men yet all are not hypocrites but they in whom this corruption reigneth without resistance Yea but in baptisme originall sinne withall his branches is taken away I answear with Augustine De Nâ—ptiis Concup 1. â— c. 25. it is taken away first in respect of the guilt non ut peccatum non sit sed ut in peccatum non imputetur not that it should not be at all but that it should not be imputed to them that believe Secondly in respect of the dominion for it is taken away not that it should not remayne at all but that it should not reygâ—e in the faithfull Rom. 6. 14. wherefore as I said though hypocrisie be in all men yet none of the faithfull are hypocrites Who is an Hypocrite For an hypocrite is he who being inwardly void of grace and full of wickednesse maketh an outward shewe of Christianity and piety dissembing that evill which is in him and making semblance of that goodnes which he hath not having as even now with the Apostle I said of the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outwâ—rd formality of religion but denying the power thereof Being as our Saviour saith like to whited sepulchers which in deed appeare beautifull outward but are within full of dead mens bones and of all uncleannesse Mat. 23. 27 like to those summer peares which being faire and mellow without are rotten at the core Now hypocrites are of two sorts for as of not speaking the truth that is lying there are two degrees the one is meâ—tiri which is coâ—tra mentem ire wittingly to lye and to avouch for a truth that which himself knoweth or at least thinketh to be an untruth the other mendatium dicere to tell an untruth unwittingly supposing it to be a truth so of not walking in the truth that is of hypocrisie there are two degrees viz. of such as be hypocrites either wittingly or unwittingly Both are deceivers the former knowing himselfe to be an hypocrite goeth about to deceive others yea God himselfe with his faire shewes the other not knowing himselfe to be an hypocrite but being deceived by the devill and his owne deceiptfull heart Jer. 17. 10. deceiveth himselfe as St. Iames saith ch 1. 22. Be yee doers of the word and not hearers onely deceiving your owne selves and v. 26. If any among you seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
but such as repent of their sinnes and make conscience of their wayes This learned man therefore should have distinguished betweenâ— the merâ—t of redemption and actuall redemption even as well as between the merit of Salvation and the actuall possession thereof Christ merited our redemption and Salvation long since yea his merit thereof hath ever been in force since the beginning of the world Apoc. 13. 8. but yet none are actually made partakers of redemption but such as to whom it is appyed that is to those that truely believe for they only receive it and to them onely according to the Covenant of grace it was intended Otherwise he might say that all the elect are actually saved for whom Christ purchased eternall life who notwithstanding are not saved so much as in hope untill they do truely believe And if all the elect be actually justified before God because Christ did merit their justification why doth he not say in like manner that all the elect are actually sanctifyed seeing Christ was made unto us of GOD not onely righteousnesse 1 Cor. 1. 30. and redemption but also sanctifycation and hath as well merited our sanctification for us as our justification Againe what benefits we obtaine by Christ we receive them by Faith and therefore in the Scriptures the same benefits which we receive from Christ are ascribed to Faith by which Christ and his merits are ours by which also Christ dwelleth in us Eph. 3 17. we live by Christ we live by Faith Gal 2. 20. by Christ we have remission of sinnes by Faith we obtaine remission Act. 10. 43. 26. 18. we are justified by Christ we are justified by Faith Rom. 3. 28. By Christ we are made the sonnes of God by faith we are made the sonnes of GOD Joh. 1. 12. and so in the rest and therefore to imagine that we are justified before GOD without Faith is a dreame Moreover this assertion cannot stand with the perpetuall Doctrine of the Apostle Paul who teacheth that we are justified before GOD by Faith therefore not before nor without Faith By faith saith he without workes that is by the righteousnesse of Christ apprended by Faith and not by inherent righteousnesse Neither doth he in those places speak of justification in the Court of Conscience whereby we are assured of our justification for as before men we are justified Jam. 2. â—4 that is declared and known to be just by good workes so much more by our good workes by which we are to make our election 2 Pet 1. 10. our calling our justification sure we are justified in our own Conscience that is assured of our justification And to conclude this assertion is such a 〈…〉 Protestant nor Papist did ever hold that a man who is come to yeeres is actually justified before GOD before and without faith The fifth erâ—our that Faith is not the mother grace 5. The fifth that faith is not the root nor the mother of other graces and that the soule is not disposed to believe sooner then to love GOD or our neighbour or to produce the act of any other grace But this I have sufficiently disproved in the discourse shewing evidently that as without faith there can be no other grace so not onely from it all other graces do spring but also according to the measure and degree of it is the measure and degree of all other graces We are not disposed to love GOD as we ought untill we be by faith perswaded of GODS love towards us we cannot hope for the performance of Gods promises to us unlesse by faith we are perswaded that they belong unto us we cannot trust in GOD nor rejoyce in him unlesse by faith we are perswaded of his goodnesse and bounty towards us and so â—n the rest and what is more plaine then that love which is the fulfilling in the whole law proceedeth from Faith unfained as being the fruit thereof 1 Tim 1. 5. Chrysostome and Theophilact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother and fountaine of all graces and Calvin Justit l. 3. c. 2. sect 41. sect 42. c. 3. sect 1. sola est fic'es quae in nobis charitatem primum generat it is faith only which first ingendereth charity in us it begetteth also hope and newnesse of life as he saith But to omit other testimonies St. Peter seemeth to acknowledge this truth 2 Pet. 1. 2 3. where he prayeth for them to whom he wâ—iteth that grace and peace be multiplyed unto them by the knowledge of God and Jesus our Lord according as his divine power hath given unto us all things that pertaine to life and godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us c. that is by faith The sixt error that Faith is assiance 6. The sixt that faith is assiance and so to be defined and that trusting to the promise is the proper act of faith as it justifieth c. But I have proved that faith is not affiance nor affiance faith But a fruitâ— of faith as well as hope and that by faith we have affiance Eph. 3. 12. whereunto I adde that the trust in GODS promises to be in particular performed to us is not faith but â—ope Yea but promises faith he are both true and good therefore our assent to them is with adherence affiance and trust Answ. The promises are true the things promised are good we believe the promise we hope for the thing promised As contrarywise Gods threatnings are also true and the things threatned evill as therefore he that believeth the threatning to be true feareth if it be applyable to himselfe the thing threatned and yet this feare is not of the nature of faith but a fruit and consequent thereof so he that believeth a promise to be true and can apply it to himself trusteth hopeth for the thing promised which trust in respect of the promise is no more of the nature of faith then feare in respect of the threatning But that affiance is of the essence of justifying faith he will make good by divers reasons first from the phrases of believing Iohn 1. 12. Rom. 10. 1â— â—s Rom 4. 5. Act. 16. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eph 1. 12. 〈◊〉 that is in or upon which imply affiance A. That as I said in the discourse affiance is such an unseperable fruite of faith that sometimes it is implyed in the phrase of bliâ—ving in Christ. For that phrase may and sometimes doth imply three acts the first of assent that he is the Saviâ—â—r of all that believe in him which ass 〈◊〉 it be lively and effectuall is the proper act of that faith whereby we are justified before God and in this sense the phrase of beliâ—ving in him is ordinarily used in the Scriptures yea sometimes it is attributed to those who have assented onely by a bare historicall and temporary Faith which is the Faith of hypocrites and all
assuring the party already sanctified and justified of his justification and salvation in that we are taught that we are justified by faith alone but in this we are justified that is assured of justification not onely by faith but by good workes and all other meanes by which we are to make our calling and election sure The eighth error that assent is not the act of justifying faith 8. The eighth that faith as it is an assent doth not justifie the contrary whereof speaking of a true lively and effectuall assent I have fully and as I hope sufficiently proved But let us examine his proofes the first is this The Act of justifying faith is supernaturall Eph 2. 8 this assent to the truth of the Gospell concerning salvation by Christ is not supernaturall ergo I deny the assumption and affirme that the true lively and effectuall assent is supernaturall and cannot be had without the helpe of the holy Ghost as being a proper work of the holy Ghost when he doth regenerate any of us No man can say that Iesus is the Lord 1 Cor. 12. 3. but by the holy Ghost And who knowes not that it is the proper work of the holy Ghost in the ministery of the Gospell to open the hearts of the elect as he did the heart of Lydia Act. 16. to assent unto the word To use arguments to perswade the hearers to embrace the Gospell and to receive Christ may be the worke of the Minister but to perswade the hearer thereunto is the worke of the holy Ghost Againe that whereby we become the sonnes of God is not a work of nature but of the regenerating spirit by this lively assent we become the sonnes of God For By this effectuall assent as I have shewed we receive CHRIST But as many as received him to them he gave this power to become the sonnes of God Iohn 1. 12. 13. even to them that believe oâ— his name which are begotten or borne not of blood nor of the will of the flesh nor of the will of man but of GOD. Would you therefore know who is borne of GOD Whosoever believeth that Iesus is the Christ Iohn 5. 1. is borne of God But the assumption he proveth thus Whatsoever the understanding by the onely light of nature judgeth to be honest and good that the will can desire or will by the onely strength of Nature But by the onely light of nature the understanding judgeth that it is an honest thing to believe Gods authority revealing any thing unto us Therefore 〈◊〉 will by thâ— onely strength of nature â—ay dâ—sirâ— this act of believing and so consâ—quently there is no need of grace to mâ—ve the Will 〈◊〉 command the understanding If aâ—y man imagine that this conclusion doth contradict mine assertion affirming such an assent as I have spoken of to be â—aith he must understand that I speake not of a baâ—â— assent to whatsoever God revealeth unto us but the assent must be â—hus qualified First it must be a willing or voluntary assent For the understanding whereof we must know that what soever the understanding conceiveth and judgeth to be true and good that the will doth receive as true and good for the will is intellectus extensus And such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding so the will having received for true and good that which the understanding hath so conceived the minde or the reasonable soule doth both assent to it as true and approve it as good So that the assent and approbâ—tion of the minde is an act both of the understanding and of the will But how the will which naturally followeth the direction of the understanding should as he speaketh command the understanding to assent or approve I doe not conceive But on the contrary I supposâ— that the minde many times doth assenâ— not onely without the command but also without the consent of the will as namely when the understanding of a man or devill doth know a thing to be truâ— but doth not conceive it to be good but hurtfull and pernicious to himselfe That therâ— is a God who is the Iuâ—ge of the world that this God is just that he hath prepared hell for the wicked the divells and wicked men doe conceive and know to be true and because they cannot dâ—ny 〈◊〉 they doe acknowledge and after a sort assent unto 〈◊〉 but yet this truth they doe abhorre and with horrour they doe believe it Iam. 2. 19. The legion of 〈◊〉 did know our Saviour CHRIST and confesse him to â—ee the Sonne oâ— Go◠〈…〉 câ—me to torment them before their time Mark 8 〈◊〉 so that the wicked botâ— men and Angâ—lâ— doe many times believe that which they doe not willingly assent unto but abhorre and wish it were otherwise But the faith of Gods children is a willing assent Secondly it is a true lively and effectuall assent For in Divinity we are said to believe and by Faith to know no more then we believe effectually and know by a lively faith Now where there is a true lively and effectuall faith it worketh a disposition in us answerable to that which we believe and know The wicked doe believe after a sort that there is a God that he is just and good that he is infinite in essence power and wisdome c. that IESUS the Sonne of the blessed Virgin is the Saviour of the world c. Yet none of all this doe they truely and effectuall believe For if they did believe inded that there is a GOD they would not deny him in their deeds behaveing themselves as if there were no God If they did truly believe that he is good yea goodnesse it selfe they would love him if just they would feare him if omnipresent they would walke before him if omnipotent or all-sufficient they would either trust in him oâ— feare him if omniscient they would not play the hypocrites before him If they did truly believe that IESUS is the Saviour they would desire to be made partakers of his merits they would be carefull to apply them to themselves they would rest upon him for salvation they would obey and serve him as their Lord But he that saith he knoweth him that is believeth in him and hath no desire nor care to keepe his commandements John 2. 1. he is alyar saith Sant Iohn and there is no truth in him That faith therefore which is not lively and effectuall but a dead faith as Saint Iames calleth it Jam. 2. 10. is no more to be accompted a true faith then the carcase or counterfeit of a man is a true man 3. The formall object of this assent as it justifieth is not every truth reavled of God though it believeth whatsoever God hath revealed in his word but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of God John 5. 33. 18 37. 1 Tim. 2. 4. that
is the Gospell which is the truth of GOD in CHRIST or his truth concerning salvation by CHRIST Now to give a willing lively and effectuall assent to his truth farre exceedeth the strength of corrupted nature John 6. 44. Matt. 16. 16. 17. These things thus premised I come to his argumentation and first to the proposition which if it were universally true as it is propounded whatsoever the understanding by the onely light of Nature judgeth to be honest that the will can desire by the onely strength of Nature then might I as lawfully assume and conclude thus to the great comfont of the Pelagians and Arminians whom in divers other points he doth worthily But by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him to believe in him I say not onely as true in his word but also as faithfull in his promises and consequently to trust in him for the performance thereof likewise to obey God commanding us any duety as namely to turne unto him by unfained repentance and to lay holde upon CHRIST by a true faith therefore by the onely strength of nature the will may desire or will any of these acts namely to turne unto God by unfained repentance to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us which in his conceipt is the very act of Faith as it justifieth I come to the assumption where I confesse in a confused generality the understanding by the onely light of â—ature judgeth it an honest and good thing to believe what God revealeth indefinitely but when you come to the particular object of justifying Faith viz. that IESUS CHRIST is the Soâ—â—e of GOD and Saviour of all that believe in him this either they will deny to be revealed by GOD as to the Jewes the preaching of CHRIST crucified was a stumbling block 1 Cor. 1. 23. and to the Greekes foolishnesse or if they doe give a kinde of assent unto it yet they neither doe or can believe it by a lively and effectuall assent His second reason That is no act of justifying faith which is fâ—â—nd in devils hereticks hypocrites and reprobases But this assent to divine revelations because of GODS authority is to be found in devils hereticks hypocrites and reprâ—bâ—tes Therefore this assent is no act of justifying faith Answ. The proposition is not univâ—â—sally true for so much of faith as is found in the wicked either men or Angels is common to them with the faithfull and elect and without it there can be no faith If therefore justifying Faith doe assent to divine revelations because of GODS authority and there can be no justifying faith without this assent then it followeth that to assent is an act of justifying Faith But I answer to the assumption that this assent meaning a willing lively and effectuall assent to the truth of GOD in Christ is not to be found in divels whose assent is not so much as willing but with horrour even to that which they abhor as himselfe confesseth not in hereticks who as they are hereticks dissent from the truth For though that assertion of the Papists that any one act of infidelity bereaveth a man of faith be wicked and desperate yet this is true that howsoever the proper object of faith as it justifieth is Christ notwithstanding by the same faith by the which we are justified we believe not onely all other articles of the Christian faith but also whatsoever GOD hath revealed in his word and whosoever doth refuse to believe whatsoever GOD hath revealed in his word he hath not a true faith Nor in hypocrites and reprobates whose seeming faith is neither lively nor true but dead and counterfeit not formata but informis Indeed this distinction of faith that it is formata or informis according to the meaning of the schoole-men and Papists is to be rejected and that in two respects first because they propound it as a distinction of a true justifying faith when as it is not possible that that faith which wanteth his forme and which is dead and therefore hath not his true being should justifie neither is it possible that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall by an active efficacy as namely to justifie which is called actus secundus which hath not the formall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus Secondly because the Papists in this distinction imply that Charity is the forme of faith and as it were the soule thereof which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another especially such an habite as is the fruit and consequent of the other For Charity which is the end of the law 1 Tim. 1. 5. proceedeth from faith unfayned For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD and our neighbour for GODS sake and the more we are assured of GODS love the more is our heart inflamed with fervent love towards GOD as I have shewed And if the habit of Charity cannot be the forme of faith then much lesse can good works which are the outward fruits both of Faith and Charity or as the Apostle speaketh of faith quae operatur per charitatem which worketh by love Gal. 5. 6. Neither doth the Apostle St. Iames compare workes to the soule but to the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath doth properly signify and so is used in many places where it is called the Spirit of the mouth and the Spirit of the nostrils so that the meaning of St. Iames is as the body without the breath is dead even so Faith without good workes which are as it were the breathing of a lively Faith is dead Not that ever it lived but because it is without life as many things are said to be blind which never saw and dumb which never spake But howsoever this distinction in the Popish sence is to be rejected yet it cannot be denyed but that as knowledge is either literall which is an idle knowledge swimming in the braine but not working on the heart and Conscience or Spirituall which is a powerfull and operative knowledge so faith is â—ither a true lively and effectuall or else a counterfeit and a dead Faith which some call a bare historicall Faith answerable to the literall knowledge The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places and Gal. 5. 6. It is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fficax effectuall as that prayer which availeth much is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. or effectually working or active having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act both the first and the second the first which is as it were the form wherby it truly is and in respect whereof it may be called formata which as Solomon speaketh of other graces Pro. 3. 21. Tushijah the very essence and entity the soundnesse and integrity of it in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall having efficacy in it selfe The other which is actus secundus whereby it is lively active and effectuall in bringing forth the acts and operations or the fruits and effects of Faith In respect of the former it is said to have root whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ in respect of the latter it is said to be fruitfull and working by love the latter which is not unfained is counterfeit having neither roote Luke 8. 13. Nor fruit and therefore is as St Iames saith dead Jam. 2. 20. 26. Now as the counterfeit of a man is not truely a man though called by his name so this counterfeit and dead Faith which is the faith of hypocrites though it have a name of faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely but aequivocè and being not a true faith is not Faith for ens verum convertuntur and in this sence it may well be called informis That faith therefore which is common to devils to hereticks to hypocrites and reprobates is not true but counterfeit not lively but dead not formata but informis And thus have I defended that necessary and as I am perswaded most comfortable truth which I delivered in the Discourse concerning the certainty of Salvation FINIS a By singular dispensation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. y Nihil vnlet nist ad peceandum De spiritu lit c. 1. z Ad â—â—â—facium 〈…〉 Pelag. lib. 3. cap. 8. * Bellorâ— Iustif. â—ib 4. tap 5. * Prov. â—9 14. The spirit of a man will sustain his infirmity but a wounded spirit who can â—ear * Being prâ—pared by the Law and other legall means we must attend to the Gospel Rom 10. 8. 17 * By which the Holy Ghost worketh in us faith and that in two degrees * A gâ—pi 112. ad Paulinâ—â— c. 2. Ment 〈◊〉 vides vitâ—m vâ—lâ—ntateâ— cogiâ—atem cogitationem memoriam cogitationem intelligentiam sientiam fidentuam * Aug. de corrept gracia c. 7. Horum sides quae per dilectionemoperâ—tur profectâ— aut omninò nâ— deficit aut si qi sunt quorâ—â— deficit reparatur antequam vita ista â—iniatur deleta quae intercurrerat inique itate usque in finem perseverantia deputatur * Boeth in Top. Ciâ—er Re Pâ—gnantia dicuntur contrariorum consequentiaâ—adalterum contrariem relata vigilare dormiâ—e contraria â— in t stertere a item et vigilare sunt repâ—gnantia