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EVery one of vs, who by generation de∣scend of Adam, of our selues, by Na∣ture, cannot so much as thinke any good thoughts much lesse doe any good deede, but all our thoughts, words, and workes are onely euill continually, Gen. 6. 5. Rom. 3. 9. Iohn 15. 5.
THE first cause of this our cor∣ruption is, because that euery one of vs who come of Adam, sinned in the same sinne that Adam sinned: viz. In eating the forbidden fruis, and are guiltie thereof before God. Rom. 5. 12. Heb. 7. 9. 10. The reason hereof is, because that Adam (as our common Procurator or Factor, Tam ad perdendum quam ad lucrandum) did beare the person of vs all, being then in his loynes: Therefore looke what hee gained, * 1.1 hee gained for himselfe and vs; and looke what hee lost, hee lost for himselfe and vs, then being in his loynes. 1 Cor. 15. •…•…2. The second cause of this our continually sin∣ning is, because that euery one of vs who come of Adam, are by Gods decree (manifested and pro∣nounced * 1.2 to Adam) fallen into this heauie punishment for our
transgression in Adam, viz. vvee are tainted with originall sinne. This originall sinne is a corruption of the powers of the Soule; and that not in some, or in part, but of all and wholy: and so by this originall sin, first, wee are depriued not of some, but of all good inclination, and doe want not some, but all goodnesse: and secondly, thereby we are incli∣ned and prone, not to some, but to all euill, and not onely inclined and prone, but also naturally fruitfull, not of some, but of all sinnes; as ha∣uing the seeds of all sins bred within vs: so that, although sinnes doe not breake out in all men alike, neither is any man found who putteth all sins in practise. Yet take the most ciuill and best natured man in the World, and by Nature the seeds of all sinnes are in him: but the gene∣rall restraining grace of God doth many and diuers wayes restraine all men from comming into many sins, chiefly for the good and quiet∣nesse
of his Church, and also for the maintaining and vpholding the societie of the world. Which re∣strayning grace of God, if it should be withdrawne, then euery man without exception would breake out into euery sinne, to the vtter ouerthrow of all Societies and Common-weales. The godliest and best men can best testifie of these inbred seeds of corruption, for they best know what a do they haue with their corrupt natures, and how dif∣ficult a thing it is to keepe them within the compasse of obedience, Rom. 3. 9. 10. 11. The third cause of this our continuall sinning doth rise from the consequence of the two former causes, viz. Euery one of vs Man or Woman, high or low, rich or poore, borne in the visible Church, or without, as he commeth of Adam, & is borne of his father and mother, for our transgression and originall sinne from and in Adam, is hated of God, & is Gods enemy, and the bond∣slaue
of Sathan; who vntill the time of regeneration raigneth and ruleth in the heart of euery one of vs, and haleth euery one of vs forward to the height & perfection of wicked∣nesse, so farre as he is permitted by the powerfull hand of God, vvho will suffer neither wicked men, nor the Diuell himselfe, to put in practise euery wickednesse they could and would, if God should withdraw his restrayning hand, Ephes. 2. 2. 2 Cor. 44. 2 Tim. 2. 26.
It is against common reason (say the Pelagians) that all men should be made guiltie of one mans fault; and therefore (say they) Adam sin∣ned to his owne proper hurt, and by his transgression hurted not his po∣steritie. And in this that Adams sinne is passed to his posteritie, that is come to passe by imitation, and not by propagation.
This Obiection being beleeued,
vtterly ouerthroweth our free Iusti∣fication by Christs righteousnesse, performed by himselfe, and impu∣ted vnto vs, as done by our selues. For if Adams sinne is passed ouer * 1.3 vnto vs, his posteritie, by imitation onely, then also doth it follow that wee haue no other profit by this righteousnesse of Christ performed by him for vs, then that he is set be∣fore vs for an example to follow: for in what sort wee are made partakers of Adams transgression to our con∣demnation, in the same sort we are made partakers of Christs righte∣ousnesse to our Iustification. And so againe in what sort we are made par∣takers of Christs righteousnesse to our Iustification: in the same sort wee are made partakers of Adams transgression to our condemnation. And therefore as we being in Christ as our head and roote, are iustified by the communication of his righ∣teousnesse (it being imputed to vs as done by our selues) because that in
him and by him, by reason of our vnion with him we haue fulfilled the Law, and satisfied Gods iustice. So wee being come of Adam as the roote of all mankinde, originally are guiltie of his transgression, because that in him and by him, by reason of our vnion vvith him see haue all sinned.
The Soule is newly created, and commeth immediatly from God, who is perfectly righteous, and so the Soule cannot be naturally and originally sinfull as the flesh, vvhich descendeth from Adam. And it being a spirit, and a thing immate∣riall can not be infected of the body being a thing materiall. Therefore it standeth not with Gods iustice, that the soule, hauing no sinne of her owne, should beare the sinne of ano∣ther, namely of Adam, which was committed so long before: neither is it to be thought, that God who forgiueth vs our owne sinnes, will
impute the sinnes of another vnto vs.
The cause of our hereditary cor∣ruption, * 1.4 as well of our soules (which by God are into vs infused pure, and by vs from him receiued pure) as of our flesh which descendeth from sinnefull Adam, is not in the sub∣stance of the soule, or in the sub∣stance of the body, but in this that vnto the penaltie of God, the Crea∣tors decree, by Adam wittingly and vvilfully transgressed, Adam and all his posteritie, both in their soules and bodies, were and are to be sub∣iected. For, why should any Pela∣gian thinke of this, as hard and vn∣reasonable, seeing it seemeth vnto our selues iust and reasonable, that the Potter may dispose of his Pots, made by himselfe, to what vse he wil; and seeing it seemeth iust and rea∣sonable to our selues to subiect to lawes made by our selues, both the Parents and the Children vnborne,
and their posteritie long after suc∣ceeding.
Against this first principle, the Papists do further obiect, That man hath free-will, which vvhosoeuer de∣nieth (say they) is worthy to be bea∣ten like a Stocke-fish, vntill he con∣fesseth that they who beateth him haue free-will either to beate him or to cease from beating him: for if one doe denie the fire to be hot, the best way to perswade such a one, is to cast him into an hot Ouen.
The answere vnto this obiection is this: First that all reasonable crea∣tures haue free-will in morall and ciuill acts: and secondly, that all wicked men haue free-will from co∣action and violence: thirdly, that a∣mong all sinnes wicked men make free choise to put some in practise. But this freedome is wanting to A∣dams posteritie, to wit, by nature, to thinke or doe any thing which is
good before God, and acceptable in his sight, because that by Adams transgression mans free-will is brought into the bondage of sinne.
If mans free-will by Adams trans∣gression be in such bondage of sinne that it cannot make no choise of good, then doth free-will lose its owne nature: for where sinne must needs be chosen, there can be no li∣bertie; and consequently all the li∣bertie which mans free-will hath, is freely to giue to the Diuell, and so man is by God punished for that which hee cannot auoid.
There be three kindes of liber∣ties or freedomes: the first, is liber∣tie from compulsion: the second, is libertie from sinne: the third, is li∣bertie from miserie. The first kinde of libertie was in Adam, and shall be for euer in Adams posteritie; but libertie from sinne, and libertie from miserie, cannot be had in this life,
but for as much as this bondage of sinne, or necessitie of sinning, is come vnto vs by our owne volun∣tarie acts (for in Adam, by eating the forbidden fruit, wee all being in his loynes voluntarily sinned) wee are all with the bondage of sinne and miserie iustly punished in him for his and our owne disobedience.
To feede the hungry, to clothe the naked, to honour our Parents, to serue our Maisters faithfully, to obay our lawfull Gouernours, to dye in defence of our Country, and such like deedes done by Infidels, are good deedes, and no sinnes, and therefore men, by Nature, before regeneration, haue choise and liber∣tie of will to doe some good deeds which are no sinnes.
S. Augustine in his fourth Booke cap. 3. against Iulian the Pelagian, an∣swereth that such acts done by In∣fidels are doubtlesse sinnes; not that
in their owne nature they are sins, but because they are not of Faith: for, whatsoeuer 〈◊〉〈◊〉 not of faith is sinne, Rom. 14. 23. For that, without faith it is impossible to please God. Heb. 11. 6 Againe, the Apostle saith, 1 Cor. 10. 31. Whatsoeuer wee doe it must be done to no other end then to the glory of God: and therefore the said acts done by Infidels cannot be said to be done to his glory, because the said acts being done without faith, cannot possibly please God, and therfore such acts, done by Infidels, are doubtlesse sinnes, though in their owne nature they be no sins, but Morall Virtues.
If the premisses be true, then may an Infidell as well robbe his neighbour as relieue him with food or •…•…aiment: and so of the rest.
God doth deepely graue Morall Virtues, or the workes of the Law, in the hearts of the Infidels, and
thereby they are guided to doe some Morall Virtues, and restrai∣ned from doing many wicked∣nesses: but they being without Faith, doe nothing to the right end. Also the Infidels for Morall Virtues (which beare but a shew of good workes) are by God re∣warded with the praise and fauour of men, and other temporall bles∣sings, for which the Morall Virtues were done, as the principall end of their action.
WEe of our selues, without CHRIST, can by Na∣ture lo•…•…ke for no grace or pardon for our sinnes a•…•… Gods han•…•…s, but hatred, wrath, and eternall condemnation for the same. Ephes. 2. 3.
VVHen wee offend or sinne against GOD, (whose person is of infinite worthinesse) our offence by consequence must needes be infinite, and therefore greater then by any meanes, wee of our selues can satisfie with condigne compensation, because Men and Angels, and all Creatures are vnca∣pable of euery infinite action; they are finite both in strength and po∣wer, to doe or suffer. Wherefore seeing God of his Iustice cannot pardon sinne without condigne compensation, which man cannot possibly make; therefore man, of himselfe, can looke for no grace of saluation at Gods hand, who is per∣fectly iust, true, and faithfull, and alwayes the same, and like to him∣selfe, with whom there is no vari∣ablenesse, or shadow of changing. All * 1.5 Virtues attributed to God are es∣sentiall
and eternall, and not varia∣ble, as the Virtues in men, vvhich may be increased or diminished: All his Curses and Iudgements a∣gainst sinne must be performed, as well as his mercifull promises: Hea∣uen * 1.6 and Earth shall passe, but no word of the Lord shall passe away vnper∣formed.
THe Bloud of Christ Iesus crucified (because of the worthinesse of his person) is the onely meritorious cause, thing, and price, which can satisfie Gods Iustice for all mens sinnes, and so make them away to his fauour and mercy, Act. 20. 28. Iohn 1. 7. Rom. 3. 23. 24. 25. Iohn 3. 14.
FIrst let vs behold Christ cruci∣fied, as the Scriptures doe de∣scribe him: according to which, he had no part from top to toe free from paine and griefe, but hung on the Tree, hauing his flesh torne with whips, his checkes swolne with buffets, his face defiled with spittle, his head stucke full with Thornes, his eyes deiected for shame, his eares burning with taunts, his mouth sowred with Vinegar, his hands and his feete wounded with Iron Spikes, his bones vnioynted, his sinewes pricked and strayned, his whole body hanging by the sorenesse of his hands and feete; and lastly, (though he were dead) his heart pierced vvith a Speare, whence issued bloud and vvater. And here further let vs aduisedly obscrue in his Stripes, that Pilate hauing a purpose to saue the life of Christ, and not neglecting to
satisfie the people, (who were in∣censed against him) caused him extreamely to be whipped, and to be shewed to the people in that plight, with these words; Behold the man, to let them see that Christ had receiued very sufficient cor∣rection (no crime being proued against him) and so to with-draw them from secking his death.
In crowning him with Thornes, let vs aduisedly note, that the Souldiers did not onely wreath him a thicke Crowne of Thornes, to sticke his head full of them, but after the put∣ting it on, to fasten it, they did strike him on the head with their Caues.
In his nayling to the Crosse or crucifying, let vs aduisedly ob∣serue, that besides the greatnesse and sorenesse of his wounds, which were worthy to be marked, they so strayned his body (least hee should stirre hand or foote) that all his bones might be numbred. The
greatnesse of his Wounds Dauid fore-sheweth in these words, They * 1.7 digged my hands and feete: noting how wide wounds they made, which were rather digged then pierced. How tender and sensible the hands and feete are aboue other parts of the body, and what paine and an∣guish the pricking, strayning, and tearing of the Sinewes, Ligaments, and •…•…oynts (which are very thicke and full of sense in those places) did breede and kindle in the whole body, Nature can teach vs with∣out any further proofe. Of the rac∣king of his Ioynts Bernard maketh this collection out of Dauid, I am * 1.8 so strained (saith Dauid, in the per∣son of Christ) that my body, naked, being stret•…•…hed like the head of a Timbrell or Drum, all my bones may be numbred, all my bones are out of ioynt; or pulled one from th•…•…ther.
In this horrible torment of Stripes, Thornes, Wounds, Sinewes, and Ioynts, our Sauiour hung on
the Crosse aboue three houres in * 1.9 most perfect sense, with extreame paine, vntill the very instant that hee miraculously breathed out his Soule. Hee who shortneth and lightneth the force of torments in his Saints, when they be grieuous, in his owne would doe neyther: hee spared not himselfe who knew how to spare his: hee dyed not by degrees as his Saints doe; his Senses did not decay, no pangs of death tooke holde vpon him, but in perfect sense, Patience and Obedience both of body and soule, hee did voluntarily by his infinite power resigne his Spirit (as he was praying) into the hands of his Fa∣ther, without trembling or strug∣ling, or any shew of sense of his paines: who can sleepe when he will, * 1.10 as Christ dyed when hee would? who can lay aside his Garment, as Christ laid aside his Flesh? who can so leaue his place as Christ left his * 1.11 life? The laying downe of his life
was no imposed punishment, nor forcible inuasion of death vp∣on him, but a voluntary Sacrifice rendred vnto God for our sinnes: and his bloud thus shed vpon the Crosse, is a full and perfect satis∣faction for our sinnes. We must not * 1.12 be so childish, as to thinke that the bloud of Christ, in sensible flesh, is a perfect Sacrifice rendred to God for our sinnes, to satisfie Gods wrath, excluding the vnion, operations, and passions of his soule whilest his body suffered, and in the end dyed: but in the shedding of his bloud wee must include all * 1.13 his suffering both of body and soule, which testifie his patience and perfect obedience, euen to the shedding of his bloud vpon the Crosse.
Secondly, let vs see how the precious Bloud and Death of CHRIST crucified, is of infinite vvorthinesse and merit; for that in regard it must vvorke infinite
things for vs, to wit, it must deli∣uer vs from eternall death in Hell, and bring vs to life euerlasting in Heauen: in respect of eyther of which it must needes be of infinite value, or else it profiteth not: For an infinite purchase cannot be made without an infinite price, this infinite price cannot be found in our owne merits, whose thoughts, words, and deedes are continually euill.
Shall vvee then seeke for it in the euerlasting paines of Hell? they are neyther meritorious nor infinite: meritorious they be not; for to be eternally separated from God can deserue no thankes with God: if any man fall away from * 1.14 God, God hath no pleasure in him, saith the Apostle. And hee vvho suffereth Hels paines is hated, and no wayes beloued: for Christs sen∣tence shall be, Depart from me you * 1.15 cursed into euerlasting fire. And as Hels paines be not meritorious,
no more are they infinite in waight, but in time onely: for they must be euerlastingly suffe∣red, before they can be infinite, and the Diuels and men which shall suffer them, cannot endure any in∣finite sense of paine, because they be finite Creatures: God onely is infinite: but the vengeance of sinne continueth for euer, because no creat•…•…re is able to beare an infinite waight of punishment.
Since then neyther our owne merits, nor the paines of Hell, haue neyther worth nor waight sufficient in themselues to satisfie the anger, and procure the fauour of GOD, wee must seeke to Heauen, euen to God himselfe, for the true ran∣some of our sinnes, and redempti∣on of our Soules, which wee can finde no where, but in the person of Christ Iesus, who being true God, tooke our nature vnto him∣selfe, to become one with vs, and communicateth his spirit vnto vs,
to make vs one with him, and by the infinite price of his bloud bought vs from the power of hell, and brought vs vnto God: for, neyther the Vertues of Christs hu∣mane soule, though they were ma∣ny; nor the sufferings of his flesh, though they were painefull, are simply infinite, vntill wee looke vnto his person being the eternall Sonne of God. Then shall wee finde that God vouchsafed, with his * 1.16 owne bloud to purchase his Church: and that wee were reconciled vnto God, when we were his enemies, by * 1.17 the death of his Sonne. Moreouer, concerning the infinite merit of Christs death and passion; if be∣tweene the Creator and the best of his Creatures there be an infinite distance; then betweene the most glorious and blessed Throne of God in Heauen, and the most base and cursed Crosse of Christ vpon Earth, must needes be so infinite a distance that neyther men nor
Angels can comprehend it: and by consequence the Obedience of Christ (who being in the forme of * 1.18 God, humbled himselfe, and became obedient to the death, euen to the death of the Crosse) was infinite, and did in farre higher degree please God the Father, then the Rebellion of Adam did displease him: for Adams dis∣obedience was the Sinne of man, but Christs Obedience was the vir∣tue of God; which Obedience be∣ing infinite, doth more then coun∣teruayle Adams Disobedience, and for that cause the Iustice of God is better satisfied with the Obedience of Christ, then with the vengeance it might haue executed on the sinnes of men: for God hath no pleasure in the death of the vvic∣ked, neyther doth hee delight in mans destruction, but with the O∣bedience of his Sonne hee is well pleased, and therein his Soule de∣lighteth: This is my wel-beloued Sonne in whom I am well pleased: * 1.19
Loe my Chosen, my Soule taketh * 1.20 pleasure in him: in which vvords God doth not onely note the na∣turall loue betweene himselfe and his Sonne, but hee giueth full ap∣probation of his Obedience, as be∣ing thereby, as with a condigne compensation, fully satisfied for the sinnes of man.
But here is to be noted that al∣though the bloud of Christ cruci∣fied be a sufficient price to satisfie Gods iustice for the sinnes of all the world, if men could and would apply the same to themselues by Faith, yet it is estectuall onely to them who are vnited vnto Christ, so that Christ is theirs, and they are Christs: for they onely haue po∣wer to apply his bloud vnto them∣selues by Faith. For euen as a so∣ueraigne Salue, so Christs bloud, hath sufficient virtue to heale all, and it is effectuall for the healing of those onely, vnto whom it is ap∣plyed.
Seeing then there is no meanes to purchase our Redemption but by the infinite price of Christs precious bloud: let vs highly esteeme of so precious a thing, and with all di∣ligence seeke to make it ours, and to vse it to the glory of God, and not to our owne licentiousnesse: for being bought with a price wee are not our owne but his who hath bought vs, and therefore wee are not to serue our owne lusts, but to glorifie him both in our Soules and Bodyes, which are not ours, but his who bought vs. This is the very good and end of our Redemp∣tion, and it is the true libertie and happinesse of the Saints and bles∣sed Angels in Heauen, willingly and chearefully to serue the Lord by whom they were brought to that happinesse.
THe M•…•…rits of Christ crucified, and his whole Person, and all his G•…•…a∣ces and Benefits, stored vp in his Man hoode, are made ours, by being vnited vnto him, as Members of his Mysticall Body, by Faith wrought in our harts by the operation of his Spirit dwelling in his Man-hoode, and from thence descending vnto vs his Members.
THe mysticall vnion, whereby Christ and his members (which are all true beleeuers and they only) are actually coupled together into one mysticall body, is not carnall, as a thing to be vnderstood accor∣ding to the common capacitie of
men, and therefore wee must not thinke that Christ and his members are ioyned together by imaginati∣on. as the minde of man, and the thing whereof he thinketh: or by consent of heart, as one friend is ioyned with another, as Ionathan * 1.21 and Dauid: or by mingling toge∣ther of substances, as when many ingrediences are mingled together to make one medicine, or by cor∣porall coniunction in touching, as Sea and Land are both ioyned to∣gether to make one Globe, and the part of a Building coupled together to make one Building: For although this misticall vnion betwixt Christ and all them who truely beleeue in him, is a most reall, a most neere, a most straight, and a most sure, and indissoluble vnion, and coniunction. Yet is the same rather by experi∣ence felt in the heart of the true be∣leeuer, then conceiued in his braine. * 1.22 The Iewes require Miracles, and the Grecians Arguments, vvhich
they may comprehend with their wit and wisedome: But God giueth * 1.23 the grace of vnderstanding his My∣steries to the simple and true of heart, and regardeth not the Wisedome of the wise, nor the Vnderstanding of * 1.24 the prudent, in which things the proud doe glory. Therefore the true Beleeuer, when hee findeth this Vnion to be aboue his capa∣citie yet because he is taught it by the Scriptures, hee beleeueth it, as it were vpon Gods bare word, and by experience hee feeleth, that by Faith wrought in his heart by the Holy Ghost, Christ with all his Merits, Benefits, and Graces, is actually made his owne, and him∣selfe Christs; according to the Co∣uenant of Grace, made vnto A∣braham, and often repeated by the * 1.25 Prophets. Ier. 32. 38. 39. 40. Ier. 31. 31. 32. Hos. 2. 19. 20.
Moreouer, in the Scriptures we are taught three kindes of vnions, the first, is a Naturall vnion, or con∣iunction
in nature, vvhen sundry things are conioyned and coupled by one and the same nature, as the Father, the Sonne, and the holy Ghost, being three distinct subsistences, are all one, and conioyned in one God-head, and diuine nature: but Christ, and the true beleeuer are not one as conioyned in nature; for then they twaine should be one body and soule. The second vnion, is a Per∣sonall Union, or an vnion in person, when things in nature different are so conioyned together, that they make one person, as the body and the soule make one man, and the God-head of the sonne, and his man∣hood make one Christ, but Christ and the true beleeuer are not ioyned in person: for Christ is one person, and Peter a second person, and Paul a third person; and so many men as be true Christians or members of Christ, so many seuerall persons are they. The third kinde of vnion taught in the Scriptures is in the spi∣rit:
and this is the mysticall vnion whereby Christ and his members are spiritually ioyned together into one my∣sticall body, by the operation of his diuine spirit, descending from him the head to vs his members, apply∣ing Christ vnto vs, and creating faith in our hearts: whereby, as by our onely instrument on our parts wee apprehend and receiue Christ, and are vnited vnto him: and this vnion whereby Christ and the true belee∣uer are thus actually ioyned toge∣ther, because it is wrought and made by the spirit, is called a Spirituall vnion.
In this Union the things vnited are the whole person of the true be∣leeuer, to•…•…rds, his Body and Soule, and the vvhole person of Christ, God, and Man: but yet they be so vnited, that the true beleeuer is first and immediately vnited to the hu∣mane nature or man-hood of Christ, and then by reason of the man∣hood to the word it selfe or diuine
nature: For saluation and life and the * 1.26 merits of Christes obedience depend vpon the fulnesse of the Godhead, which is in Christ: but yet it is not communicated vnto vs, but in the flesh, and by the flesh of Christ.
This misticall vnion may be in some sort conceiued more plainely by the consideration of the vnion of the naturall man and his mem∣bers, when vvee consider how his soule sendeth forth from his head sense and motion to all his other members of his naturall body, and that although the soule cannot from the head send sense and mo∣tion to the other members of his naturall bodie without the meanes of Arctures and Ligaments; where∣by the members of the naturall man are tied together, that by that meanes sense and motion may be conueyed from his head to the other members, and that yet the head and other members of the na∣turall body are not so fitly coneyed
and said to be the naturall mans members, because they be tied, and as it were, souldred together by ar∣ctures and ligaments of the body, as for that they receiue life, sense, and motion from his soule: then how much more may we conceiue and say, That Christ, our Head, and we our selues be one mysticall body; euen mysticall Christ's: and that we * 1.27 be members of his mysticall body by the communion & preparation of Christs spirit, which being by na∣ture infinit, standeth in no need of a∣ny carnal meanes to make this spiri∣tual vnion by communicating him∣selfe from Christ our Head, vnto vs his members, although Christ and we his members be distinct persons, and farre distance each from other, as in the naturall man the head and the foote.
Hence it is, that Saint Iohn saith, Heereby wee know that wee dwell in him, and he in vs, because hee hath gi∣uen vnto vs of his spirit. And hence
it is, that Saint Paul saith, If any man hath not the spirit of Christ, the same is not his.
Wouldest thou then know, that Christ is thine, and thou Christs as a true member of his mysticall bo∣dy? then laying aside all carnall conceits, haue recourse into thine owne selfe, and trie whether with the Apostle Saint Paul thou feelest thy selfe, both Body and Soule, to liue of * 1.28 Christs spirit: for as thou knowest that the members of thine owne na∣turall bodie are thine owne mem∣bers, because they receiue life, sense, and motion from thine owne soule; so euery true beleeuer doth know that he •…•…s a member of Christ, because that by experience he fee∣leth that his owne person, to wit, his Soule and Bodie, hath receiued and doth liue of the spirit of Christ: and againe, as certaine thou dost know, that thy members doe not liue of my soule, nor my members of thy soule, and that whatsoeuer mem∣bers
liue of thine owne soule, are the members of thine owne body: and whatsoeuer members liue of my Soule are the members of my owne body.
Euen so dost thou know, that no∣thing doth, or can, liue of the spirit of Christ but Christ and the mem∣bers of his body, and that whatsoe∣uer liueth not of Christs spirit, is no member of his.
Hence the Apostle Saint Paul (as comprised in the mysticall bo∣dy of Christ, and by experience fee∣ling the spirituall life vvhich hee re∣ceiued from the spirit of Christ) saith: I am crucified with Christ, * 1.29 but I liue: yet not I any more, but Christ liueth in mee, and in that I now liue in the flesh, I liue by Faith in the Sonne of God, who hath loued me and giuen himselfe for mee.
This mysticall vnion is in both the Sacraments acknowledged: for in the Sacrament of Baptisme all true beleeuers who are partakers of
the outward Sacrament of Baptisme, and thereby made and acknowled∣ged to be members of Christs visi∣ble Body, to wit, his visible Church: are by one spirit, to wit, by the on∣ly spirit of Christ, working faith in them, made members of his mysti∣call body the inuisible Church: and in the Sacrament of the Lords Sup∣per, as in token or remembrance that wee are made members of his visible Bodie, the visible Church; whose Body was broken, and his Blood shed for vs, wee communi∣cate and participate our Bread and our Wine. So also by this out∣ward action wee acknowledge the mysticall vnion vvhich wee haue vvith Christ, and one with ano∣ther by the participation and com∣munion of his spirit, of which wee spiritually liue.
But the question may be yet fur∣ther asked; how a man may dis∣cerne and know, when himselfe, or any other is spiritually dead, and
when spiritually liuing, and indued with the spirituall life here spoken of.
To vvhich it may be answered, that as vvee be naturall men, al∣though wee eate and drinke, and performe all other actions and vvorkes of men, vvho are na∣turally liuing in bodily health; yet vntill by our vnion with Christ, vn∣till by our effectuall calling, vntill by our Iustification, and vntill by our Sanctification, wee be made new Creatures in Christ, wee are dead in our sinnes, because vvee be no more able to doe any the workes of new creatures liuing vn∣to God in Christ, that is to say, we are no more able to doe any works acceptable vnto GOD, then the man naturally dead, is able to eate or drinke, or to doe any other worke or action of the man who is naturally liuing, because the vvhole naturall man, and euery part of him, is wholy corrupted
with sinne, and therefore dead in sinne, for:
First, in his minde there is no∣thing * 1.30 but blindnesse and ignorance, concerning heauenly matters.
Secondly, his conscience is de∣filed, being alwayes either benum∣med * 1.31 with sinne, or else turmoyled with inward accusations and ter∣rours.
Thirdly, his will willeth and lu∣steth after that onely which is euill.
Fourthly, the affections of his * 1.32 heart, as Loue, Ioy, Hope, Desire, &c. are stirred and moued to that onely vvhich is euill, and neuer to that which is good.
Lastly, the members of his bo∣dy * 1.33 are Tooles and Instruments of his minde for the execution of sinne.
All which corruptions and dead∣nesse in sinne are then onely cu∣red, and wee made spiritually li∣uing vnto God, When in Christ we * 1.34
be made new creatures by our effectual vnion with Christ, by our effectuall calling, by our Iustification and Sanctification, which foure degrees of our regeneration, howsoeuer they in nature goe one before the other, yet too make vs new crea∣tures in Christ, doe so concurre, that the true beleeuer or regenerate person, finding himselfe to haue the one of them, may assure him∣selfe hee hath them all▪ for,
First, the true beleeuer may assure himselfe of this vnion vvith CHRIST, when hee findeth that Christ of his loue preuenting him doth begin the vnion by commu∣nicating vnto him his holy Spi∣rit, dwelling in his man hood, through the ministerie of his holy Word, and by the cooperation of the same Spirit vvith his word doth beget in him a liuely faith, by which the true beleeuer on his part, as by his onely instru ment is actually vnited vnto Christ,
but this vnion is not perceiued by the regenerate person before he be called.
Secondly, therefore the true beleeuer may assure himselfe, that he hauing a liuely faith, is effectu∣ally called to the knowledge of the things he beleeueth, for no man can effectually consent vnto the thing conteined in the Word, much lesse by a liuely faith beleeue the things herein conteined, vn∣lesse hee be first by the ministery of the Word, instructed and cal∣led to the knowledge thereof, to wit, by hauing his vnderstanding inlightned with the knowledge of the truth and his vvill thereunto perswaded.
Thirdly, the true beleeuer be∣ing by faith, as aforesaid, vnited vnto Christ, and called by the mi∣nistery of the Word to the know∣ledge of that which by a liuely faith hee beleeueth, hee may assure himselfe of his Iustification; be∣cause
that the faithfull are iusti∣fied before GOD, by the onely imputation of Christs righteous∣nesse: for in what manner Christ was made a sinner for vs, in the same manner are wee made righte∣ous by him: but Christ was made a sinner for vs by imputation of our sinnes vnto him, and there∣fore wee are made righteous be∣fore God by imputation of his righteousnesse vnto vs.
Againe, as vvee are made sin∣ners (that is) guiltie of the first Adams transgression; so are wee made not guiltie, and iustified, by the obedience of the second Adam: but wee are made guiltie of the first Adams transgression by im∣putation, and therefore wee are iustified by the imputation of the obedience of the second Adam. Now the imputation of Christs righteousnesse vnto vs, doth as vpon the onely cause and reason therof depend vpon our vnion with
Christ, made on our parts by faith onely.
Fourthly, the true beleeuer finding himselfe vnited vnto Christ, and Called, and liuely Iustified hee may assure himselfe of his Sanctification: for a liuely faith is not of our selues, but it is of GOD. By it wee are in diuers * 1.35 respects both iustified and sancti∣fied: by it wee are iustified, not formally, as by a meritorious ver∣tue or part of righteousnesse inhe∣rent in vs, but relatiuely in respect of the Object it apprehendeth, to wit, as by it wee apply to our selues the righteousnesse inherent in Christ Iesus man-hood: which of his owne meere mercie is impu∣ted vnto all who lay holde there∣vpon by faith: but by it wee are sanctified, as by a grace inherent in vs, as are also the graces of hope and charitie, and other sanctify∣ing graces, which being in the man-hood of CHRIST without
measure, are by his spirit from thence infused vnto vs in mea∣sure, to sanctifie vs, and make vs fit for the Kingdome of Hea∣uen: and to speake both briefely and plainely of this matter, Faith is a chiefe part of our Sancti∣fication, being, as it vvere, the roote both of other inward gra∣ces, and outward obedience which concurre to our Sanctification.
BY the outward Mini∣stery of the Word is con∣uayd vnto vs Christs di∣uine spirit, which also by the same Ministerie of the Word be∣getteth in vs Faith, whereby wee are actually vnited vnto Christ, and made one with him.
THE Doctrine of the fift Prin∣ciple is taught and confirmed vnto vs by the whole Booke of the Ac•…•… of the Apostles: for through out that whole Booke examples are expresly and plainely shewed vnto vs how the Holy Ghost, and Faith are giuen to the hearers, by atten∣tiue and reuerent hearing of the Word of GOD, preached by his Ministers, as in the second Chap∣ter, three thousand who gladly heard the Gospell preached by Pe∣ter the Apostle, receiued the holy Ghost and beleeued: and in the tenth Chapter, and in diuers other places it doth appeare, that many of the Gentiles by hearing of the Apostles Paul and B•…•…rnabas preach, receiued the holy Ghost, and be∣leeued: the like appeareth in that Booke to haue beene done at the preaching of other Ministers of
Gods Word, as of Philip and Ste∣uen: and almost nothing else in effect is taught through the whole Booke but examples, how the holy Ghost and Faith are giuen vnto the bearers, by attentiue and reuerend hearing the word of God preached by his Ministers.
And these examples doe ma∣nifestly confirme the truth of Christs promise made to his Apo∣stles and their successours, that at their preaching of the Gospell he would be present with them, by his * 1.36 holy spirit to worke Faith inwardly in the hearts of their hearers. And hence (for that sauing Faith is wrought in the hearts of the hea∣rers by the operation of the holy Ghost accompanying the Word preached) Faith is called the gift of * 1.37 God, and the outward ministerie of the Word wherewith the coopera∣tion of the spirit is ioyned, is by the Prophet Esoy called the Sterne * 1.38 of God: that is by the instrument
whereby the Lord declareth his might and power to bring vs to sal∣uation, and by the Apostle Paul, it is accounted the wisedome of God to bring men to saluation: for (saith hee) seeing the world by wisedome knew not God in the wisedome of God (that is, by the consideration of the workemanship of the world, whereby God maketh manifest his exceeding Power and Wisedome) it pleased God by foolish preaching to saue beleeuers as if he should say, although by the wisemen of the world, the preaching of the word of God is no otherwise made recko∣ning of, then of a foolish thing: yet with God it is the greatest and chiefest wisedome to bring men vn∣to saluation, being heard and recei∣ued with due reuerence.
Let vs therefore from hence know and vnderstand, and lay vp in our hearts for euer, that he or shee who doth not heare, or negligently heareth, the word of God preached
by the lawfull Minister, yea, and doth not compasse and effect the hearing thereof without sparing cost or paines, neglect their owne saluation, and willingly remaine in the cursed state of damnation, vnder the ty∣rannie of the Deuill, because they * 1.39 neglect and despise the meanes of∣fered vnto them by God, by which they may be made members of Christ, and of the house-hold of God. For, marke well also the prayer of Christ made a little be∣fore his Passion, how hee prayeth, first, for his Apostles, to be made one with him, and then for them who shall beleeue by the preaching of them and their successours.
Hence let vs conclude these notes with the saying of the Apostle Saint Paul, that there is no saluation with∣out * 1.40 faith, and no faith but by hearing the Word of God preached.
AS Faith is wrought in vs by the Ministerie of the word of God, so it is af∣terward by the same word during the whole course of our liues increased and made stronger in vs. Ephes. 4. 13. 1 Pet. 2. 2.
EVery Christian, as hee is a na∣turall man, was borne of his Father and Mother, and is flesh of their flesh, and after his birth hee hath his beeing and subsisting in himselfe, and not in his Parents: but otherwise it is of euery Chri∣stian, as hee is a Christian, and of the Sonne of Adam, is in Christ made a new creature or regenerate man, and is become the Sonne of
God, hee hath in Christ, both the beginning of his new creation or regeneration, and also his being a new creature or regenerate man, and his continuing a new Creature, to wit, Hee hath in Christ his begin∣ning * 1.41 to be, and his being and conti∣nuing an holy member of his holy bo∣dy, of his flesh, and of his bones: But as a yong childe begotten after the flesh, after it is borne standeth in need of nourishment, thereby to be nourished and increased; so he that is made a new creature, or borne anew in Christ, by the seede of Gods word, must be fed with the same word that hee may grow in strength and spirituall increase, till * 1.42 (as the Apostle saith) he become to be a perfect man, and to the measure of the age of the fulnesse of Christ, that is, vntill he be come to perfection it selfe; vvhereunto because vvee shall neuer attaine so long as vvee liue in this world, vvee must all our life long be fed with the Word
of God: the want of which foode is a greater punishment then fa∣mine of victuals, as God testifieth by his Prophet, Amos 8. 11. Be∣hold, the dayes come that I will send a Famine in the Land, not a Fa∣mine of bread, nor a thirst of Water, but of hearing the Word of God, to wit, eyther publikely read or prea∣ched: by both vvhich vvee are effectually fed.
But who must preach the same? such as are thereunto lawfully cal∣led: for as in a Kingdome vvell ordered, there is no man vvhich ought or may exercise any pub∣like office, but by the appointment and commandement of the King, so none ought or can be accoun∣ted a Preacher, Minister, or Pa∣stor of the Church of God, to preach his word, except according to Gods owne ordinance hee be lawfully called, and by his lawfull calling, haue from God his Com∣mission to preach his Word: for
onely to the Apostles immediate∣ly, and extraordinarily sent by Christ, and to their Successors lawfully called by Apostolicall suc∣cession, hath Christ giuen Com∣mission publikely to preach, with spe∣ciall * 1.43 promise of his presence with them at their Preaching, by ioy∣ning the cooperation of his Spi∣rit vvith their Preaching: Also Christ in his Prayer made a little before hee vvent into the Garden, * 1.44 prayed onely for his Apostles, and them who shall beleeue by the Preaching of the Apostles and their Successors.
FAith inwardly begotten, and lying bid in the heart of the true Belcener, or Regenerate man, is by him made manifest vnto others, by the exercise of good workes, appointed of God for him to walke in, Ephes. 2. Marke 5. Rom. 8. Iames 2. 14.
AMong good workes appoin∣ted for vs to walke in, are principally to be remembred, the a 1.45 Exercise of Prayer, both publike and priuate: the b 1.46 vse of the Sa∣craments, Baptisme, and the Lords Supper: c 1.47 hearing the Word of God preached, with reading and confe∣rence: d 1.48 relieuing the Poore: wil∣ling e 1.49
obedience to Lawes both Ec∣clesiasticall and Ciuill in our seue∣rall vocations: f 1.50 strong striuing against, and subduing of our owne lusts and affections, by temperan∣cie, continencie, humblenesse, kind∣nesse, patience, and such like, where∣in vvec are admirably holpen, if with feruent Prayer g 1.51 wee euery one particularly ioyne an earnest examination of our owne thoughts, words, and deedes, by the tenne Com∣mandements of God: the true ex∣pounders hereof are the Prophets and Apostles: and also particular∣ly apply euery one to himselfe, all the Articles of our Creed, which is an abridgement of all things by vs to be beleeued for our soules comfort, and defence against euery temptation and assault of the World, the Flesh, and the •…•…ell.
The reason of this seauenth Principle doth rise from the con∣sequence of the fourth Principle: for as in the naturall man, the soule
doth communicate his eff•…•…cts to the body, with which it is coupled, and maketh his residencie in the body to be knowne by the outward workes and actions of the naturall man: Euen so doth Christ (vvith whom wee are one spirit) commu∣nicate the force and fruits of his Spirit vnto all them whom he hath vnited vnto himselfe, as himselfe testfieth: For saith hee, I am the * 1.52 Viae, yee are the branches, hee that abideth in mee, and I in him, brin∣geth forth much fruit.
Moreouer, seeing God doth of right exp•…•…ct at our hands to be glorified by vs in the fruits of ho∣linesse and righteousnesse, for the innumerable and vnspeakable mer∣cies and benefits we receiue of him; and seeing (to take away from vs all excuse of insufficiencie and weakenesse, that wee are not able of our selues to performe the things hee doth expect at our hands) he hath by our vnion with Christ,
according to his oath made vnto Abraham, giuen vs power to serue him in holinesse and righteousnes before him all the dayes of our liues; no weaknesse can excuse our vnwillingnesse, and intollerable vnthankefulnesse, if wee neglect to glorifie him in the fruits of holi∣nesse and righteousnesse, according to the power and measure of Gods grace giuen vnto vs, in all single∣nesse and willingnesse of heart, be∣ing the proper end of all his gifts * 1.53 and graces bestowed vpon vs.
For wherefore hath God elected vs? that we might be saued howso∣euer wee should liue? No: but he hath elected vs that wee should be holy and without blame before him in loue.
Why hath CHRIST redee∣med vs from the hands of our spirituall Enemies? that being free from them wee might sinne more freely? No: but that wee bein•…•… * 1.54 d•…•…liuered from the hands of our spiri∣tuall
Enemies, might worship him without feare in holinesse and righ∣teousnesse before him all the dayes of our liues.
Wherefore hath hee freed vs * 1.55 from the s•…•…ruitude of sinne? that we might haue the more freedome to sinne? No: hee hath freed vs from the seruitude of sinne, that wee might be the seruants of righ∣teousnesse.
Wherefore doth hee regene∣rate vs by his Spirit, and create vs a new? that we should doe nothing our selues? No: Wee are the work∣manship * 1.56 of God, created in Christ Iesus to good workes, which God hath prepared that wee should walke in them.
Why doth he bestow temporall benefits vpon vs? that like pam∣perd Horses wee should kicke a∣gainst our Lord and Master? No: hee crowneth vs with his manifold blessings, to the end wee should keepe his Statutes and obserue his * 1.57
Lawes? Let him not therefore say or thinke, that he is a Christian or regenerate man, who bringeth forth no good workes to testifie his faith: and on the contrary side, who so bringeth forth the fruits of sa∣uing •…•…aith, may assure himselfe, that hee is a true Christian and a •…•…ull Branch of the Vine, Christ Iesus, which cannot but bring forth fruit to the glory of God.
Many in the time of Saint Iohn the Apostle, did vvith vaine con∣fidence sav that they had fellowship with Christ, and yet they walked in darknesse. But the Apostle, the 1 Epist▪ 1. 6. w•…•…teth plain•…•…ly, that they did 〈◊〉〈◊〉, and dealt not tru•…•…y: and in like sort many an outward pro∣fessor of the Gospell in our dayes, who is in the Church, but not of the Church, doth boldly boast and say, that hee hath as sted•…•…st •…•…aith and Hope in God and his Mercies, as any man: and that if in all the world there were but onely two to
bee saued, that himselfe should bee one of them two, and that not of any merit of his owne, but for Christs sake, and for his sake onely: and yet by confe•…•…nce with such, and by their vain•…•… and w•…•…c∣ked liues and conuersation, they doe b•…•…ay themselues, that they walk•…•… in darkn•…•…sse, and haue no true sauing knowledge of Gods me•…•… in Christ, and that all their goodly words of Faith and Hope are grounded vpon fleshly Pre∣sumption, and not vpon Gods word inwardly taug•…•…t them by the Spirit of God, which teacheth that the me•…•…e and louing kindn•…•…sse of God s•…•…ould leade them to Repen∣tance, Rom. 2. 4 and to become n•…•…w Creatures, 2 Co•…•…. 〈◊〉〈◊〉. 1•…•…. and to c•…•…ucifie the •…•…lesh, vvith the aff•…•…tions and lusts thereof, 〈◊〉〈◊〉. 5. 24. and to die to sinne and liue to righteousnesse, R•…•…m. 6. 14. and to liue after the vvill of GOD. 1 Peter 4. 2. For cleane
contrarily their conuersation and spee•…•…es, if you haue conf•…•…rence vvith them, sauoureth on•…•…ly of lewde ignorance and the lusts of the fl•…•…sh, and that they make Gods mercy in Christ, but a cloake for their sinnes, that they may sinn•…•… the more franck•…•…ly and securely, and set all vpon Christs score: they tast nothing of the Vnion which eue∣ry true Christian hath with Christ, nor of the effectuall Ca•…•…ng, Iu∣stification, and Sanct•…•…fication, which are vnseperable to all and euery one, vvho hath true and sauing Faith.
THe Workes of the rege∣nerate person, or true Bel•…•…euer, doc not me rit or deserue, or are worthy of grace in this life, or Glory in the world to come. Rom. 17. 10. Rom. 8. 18.
I•…•… wee note the nature of the word Merit or Desert, we•…•… may easily finde that merit or desert may haue place with men, but not with God: for in me•…•…iting or de∣scruing a thing, we must be nothing in debt for it vnto him, of whom wee will be said to deserue it. Se∣condly, that the things wee bring to deserue by, be not his but our owne. Thirdly, that the things we
bring to deserue by, be at the least equall, or as much in value or worth as the thing wee will be said to deserue. But if any one of these conditions doe faile, there can be no merit or des•…•…rt; much lesse then can the regenerate man by his vvorkes merit or deserue at Gods hands grace in this life, or glory in the world to come, seeing in the same are wanting all these con∣ditions.
For first, whatsoeuer good works may be performed of the regene∣rate man, are due to GOD by a double right: namely, by the right of Creation, and by t•…•…e right of re∣generation. Hereupon Christ giueth warning vnto his Disciples, When * 1.58 yee haue done all thin•…•…s which are commanded you, for yee, Wee are vnprofitable Seruants, we haue done that which was our dutie to doc.
Secondly, whatsoeuer good thing can be done of the regenerate man, is certainely of God, who worketh
in vs both the wi•…•…l and th•…•… dec•…•…: * 1.59 And Saint Paul in another place saith, What hast thou that th•…•… hast * 1.60 〈◊〉〈◊〉 rec•…•…iued? and if thou hast recei∣ued it, why dost thou boast as if thou hadst not 〈◊〉〈◊〉 it?
Thirdly, the Kingdome of hea∣u•…•…n is of ins•…•…te value, and there∣fore cannot possi•…•…ly be purchased by the 〈◊〉〈◊〉 and deserts of finite 〈◊〉〈◊〉. And hence Saint Paul saith, I co•…•…t th•…•…t the afflictions of * 1.61 this pres•…•…nt life are not w•…•…rthy of the glory, which shall be reueal•…•… a vnto vs. Moreouer, admit that the regene∣rate mans car•…•…iage and gouerne∣ment be such of his out•…•…ard parts, and also of his desires, 〈◊〉〈◊〉, and lusts, that they br•…•…ake not forth into co•…•…mitting of grosse sinnes, nor that hee giue so much as consent to his wicked lusts, but hate them and is against them, and bringeth forth many good workes; yet for so much as hee is not so cleane washed in the La•…•…ar
of Regeneration, but that some part of his inbred corruption, though it be not imputed vnto him, yet re∣maineth in him, hee can in Gods Iustice deserue nothing at Gods hands, but his wrath and condem∣nation: for, the reward of sinne is * 1.62 death; and He•…•… b•…•…aketh the whole Law, wh•…•… by his inbre•…•… lusts break•…•…th * 1.63 the tenth Commandement, which * 1.64 doth not onely forbid consent vnto wicked lusts, (which is also formerly forbidden by the other Commandements) but goeth fur∣ther, and forbiddeth that vvee be not so much as •…•…kled with any kinde of Concupiscence or wicked lust, although our will consent not, yea•…•… be against it.
Also, from this inbred corrup∣tion of the regenerate man sprin∣geth not onely omission of some good which ought to be done, but also wants and defects of his best deeds, and to speake all in a word, Imperfection of Chariti•…•…. For Charitie
(which is a vertue with which wee loue that which ought to bel•…•…d; and so is the ground of all vertues and good workes) is in some more, in some lesse, but perfect Charitie, such as the Law of GOD requi∣reth, (which cannot be increased) is found in none: no, not in the re∣generate man, during his life. For hee cannot perfectly performe the Law of GOD, and loue God with all his soule, with all his heart, vvith all his minde, and his neigh∣bour as himselfe. Hee must needs confesse vvith the Apostle Saint Iohn, If wee say wee haue no sinnes, * 1.65 we deceiue our selues, and the truth 〈◊〉〈◊〉 not in vs.
This imperfection of Charitie wrought through the force and violence of inbred corruption, is cleerely set forth and described by S. Paul in his owne person, pro∣pounding himselfe a true patterne of a man regenerated, Romanes 7. For in the 15. and 19. verses hee
saith, that this inbred corruption made him to omit the good be would, and to do the euill he hated, and in the 18. verse, that to will was present with him, but he found no meanes to performe that which was good: and in the 23. verse that his inbred corruption •…•…ebelled against the law of the minde, and led him cap∣tiue or prisoner to the law of sinne: and in the 25. verse, that it made him serue the law of sinne: and in the 22. verse it appeareth that hee speaketh of himselfe as a man regenerated who delighteth in the Law of God concerning the inner man. VVherefore, howsoeuer wee profit by the worke of regeneration by God wrought in vs, yet doth our charitie & good workes, by rea∣son of the force and violence of ou•…•… •…•…bred corruption, or originall sins, want somewhat of that they should be, and the wants and defects of our good deeds we doe, and the omis∣sion of the good deeds wee ought
to doe, are such, and so many, that wee of necessine (though wee be regenerated) must alwayes with∣out presuming vpon our merits and deserts, humbly for his mercie 〈◊〉〈◊〉 craue at Gods hands forgiue∣nes of our trespasses, with this assu∣rance, that if we acknowledge our sinnes, God is faithfull and iust to * 1.66 forgiue vs all our sinnes, and to clense vs from all our vnrighteousnesse.
It seemeth that there is little difference betwixt the true beleeuer or regenerate person, and the vnbe∣leeuer.
The difference betwixt them is very great; for sinne doth onely dwell in the regenerate person against his will, but it reigneth not, nor is im∣puted to him, because hee is iusti∣fied and clensed from his sinnes by faith in CHRIST I•…•…VS: and in this sense in the Scriptures the
regenerate man is sometime said to sinne, and sometime is said not to sinne. The regenerate man sinneth, in regard that sinne dwelleth in him, though it raigne not in him. And he sinneth not, because sinne is not imputed vnto him, but hee is notified and clensed from his sinne by the blood of Christ Iesus. But in the vnregenerate man sin raigneth with his will and consent: and his sinnes are imputed vnto him, be∣cause hee want•…•…th faith to iustifie him, and to cleere him from his sinnes by the rightcousnesse of Ie∣sus Christ.
Also, the regenerate man may say with Saint Paul, I doe not the 〈◊〉〈◊〉 I would: but the vnregenerate man contrariwise saith, I •…•…not so much euill as I would: which how∣soeuer * 1.67 hee speaketh it not in ex∣presse words, yet hee hath it in his heart, as may appeare in coue∣tous, ambitious, and contentious persons, and in Thecues, Fornica∣tors,
Drunkards, and such like, whose lusts are neuer satisfied: moreouer, whereas the vnregene∣rate man waxeth euery day vvorse and worse; the regenerate man contrariwise maketh proceedings in goodnesse. In vvhich (though they be small) it doth appeare that sinne doth not raigne in him, but in some measure is ouercome by him, and in him is in some manner mortified.
THE true beleeuer or rege∣rate person may assure him∣selfe, that hee shall neuer be moued from the state of saluation, whereunto hee is effec∣tually called by the •…•…nisterie of the Word, and that hee shall haue life euerlasting, and eternall glorie in Heauen.
THE Gifts and Calling of * 1.68 God are without repentance, and with him there is no variable∣nosse or shaddow of change, as God doth testifie of himselfe, I * 1.69 am the Lord, and I change not. Wee cannot attribute vnto GOD * 1.70 any change of decree, counsell, or will, concerning election or re∣probation, vvithout vvicked blas∣phemie: for he that changeth his decree, his counsell, or his vvill, doth it because he seeth he might haue beene better aduised, or be∣cause hee seeth he could not haue brought his purpose to passe, as he would, both which doe argue imperfection and weakenesse, which are abhorring and farre from the nature of God, who is most per∣fect, and infinite in his Wisedome, Will, and Power, and in all his at∣tributes.
Whatsoeuer pleaseth the * 1.71 Lord that doth hee, both in Heauen and in Earth, and in all places: and hee saith of himselfe, my Counsell shall stand, and my Will shall be done. * 1.72 Therefore it is doubtlesse true, that some whom God hath elected to Saluation, shall certainely be sa∣ued, and others whom God hath reprobated shall certainely be con∣demned. But how may a man assure himselfe that hee is of the number of them vvho are by God elected and chosen to saluation? The Pa∣pist saith, because predestination to saluation and reprobation is in God, and not in vs, no man can as∣sure himselfe of his election to sal∣uation, except that God doe ex∣presly by some Angell outwardly, or spirit inwardly, say vnto him that he is predestinated to life euer∣lasting. After which sort Saint Paul and some few other Saints had * 1.73 their predestination reuealed vnto them: and to confirme their opi∣nion,
they alledge, that no man knoweth the secrets of God, but the spirit of GOD, as no man knoweth the secrets of man but the spirit of man who is in him. Against which the true beleeuer saith, that God is not to be tyed to speciall reuelations onely. For by o∣ther meanes also hee doth reueale vnto euery true beleeuer the cer∣taintie and sure knowledge of his election to saluation. For, saith the true beleeuer, although that God doth not by any speciall reue∣lation say vnto mee particularly and by na•…•…e, thou art elect and predestinated to life euerlasting: yet by the cooperation of his holy spirit, ioyned in my heart with his word, I am by the generall propo∣sitions of the Word instructed and assured, that I am predestinated and elected to life euerlasting. As for example, the Scripture teach∣eth generally, that this is the will of God, that euery man who belee∣le•…•…ueth
in Christ should haue euerla∣sting * 1.74 life: from which generall pro∣position by the inward perswasion of the holy Ghost. I perswade my selfe by the certaintie of mine ele∣ction to saluation, because by ex∣perience I finde and know, that by the ministerie of GODS Word is wrought in mee sauing faith vvhich alwayes is grounded vpon the cer∣taine knowledge of Gods promises reuealed in his Word, and not vp∣on ignorant presumption, and vaine imaginations. Againe, the Scrip∣ture generally teacheth, that as many as are led by the spirit of God, they are the Sonnes of God, and if * 1.75 Sonnes, Heires also of eternall life. From which generall proposition, I perswade my selfe, that I am cer∣tainely an heire of eternall life. First, because by the cooperation of the Spirit of God, with the do∣ctrine of the Law. I finde my hard stonie heart softened and my con∣science pricked and wounded, while
I apply vnto my selfe the curses of Gods Law, and his fearefull punish∣ments prepared for the wicked. Secondly, because by the further cooperation of the same spirit with the doctrine of the Gospell, I doe not onely finde CHRIST IESVS crucified, to be the one∣ly sufficient meanes to free all men from Gods curses and punishments, but also I relie vpon him onely for mine owne saluation. Thirdly, be∣cause I doe not onely loue Christ, (who loued me first, and gaue him∣selfe for me) and all true Christians and his doctrine, and all his com∣mandements, but also I loath sinne, and my selfe for my sinnes, I desire nothing so much as by all meanes to be deliuered from sinne, and wholy to serue God in holinesse and righteousnesse.
Now for so much as I doe, and boldly may, by the Word of God, assure my selfe, that these things cannot possibly proceed from my
sinnefull and corrupt flesh, nor from the Diuell, but they are the proper and only worke of the holy Ghost, I being thus led by the spirit of God, may out of the said generall proposition assure my selfe that I am one of his sonnes, and therefore am heire of eternall life. And in like manner from other generall pro∣positions of the Scripture euery true beleeuer or regenerate person by the applying the same to him∣selfe, may make himselfe sure, and certainely know, that hee is by God elected to saluation, and that how vveake soeuer his Faith bee, and how often soeuer by frailtie he sinneth, yet (because Gods vvill and election is vnchangeable) hee shal neuer be remoued from the state of saluation, whereunto hee is effectually called, but shall haue life euerlasting and eternall glory in Heauen. The true beleeuer standeth not in his owne strength, but he is kept by the power of God through faith vnto * 1.76
saluation. It is God which stablisheth * 1.77 him in Christ, his life is hid with Christ in God.
It is a proud and Hereticall ar∣rogancie and presumption (say the Papists) for a miserable Sin∣ner to assure himselfe that he shall bee saued: and to confirme their opinion, they alledge these places of Scripture, and many others: Passe the time of your dwelling here * 1.78 in feare. Blessed is the man who fea∣reth alwayes. Be not high minded, but feare. M•…•…ke an end of your Sal∣uation with feare and trembling.
The true Beleeuer doth not ground the assurance of his salua∣tion vpon his owne vvorkes, or worthinesse (for that •…•…ere indeed proud Arrogancie, and Hereticall Presumption) but hee groundeth the assurance of his Saluation vp on the mercifull and immutable Promise of GOD onely, which is
no Presumption, or Arrogancie, but true Christian Humilitie, gi∣uing all glory to God. And the more that the true Beleeuer thus groundeth his assurance vpon God onely, renouncing vtterly all wor∣thinesse of his owne, and feareth his owne weakenesse, the more hee is stirred vp to pray vnto God for his assistance: and by experience hee findeth the assistance of Gods ho∣ly Spirit granted vnto him: and the more that hee findeth by experi∣ence Gods loue and fauour towards him, in giuing vnto him the assi∣stance of his holy Spirit, the more hee loueth God and feareth to of∣fend so gracious and mercifull a God; and more and more learnes to di∣strust his owne worthinesse, and to cleaue onely to Gods power and assistance, and to assure himselfe of his Loue and Fauour vnto the end. Therfore Dauid ioyned these together; Serue the Lord in feare, and reioyce in trembling, Psal. 11. 2.
Noting thereby, that Gods Chil∣dren feare, yea, euen tremble in re∣gard of their owne infirmities and corruptions, and yet at the same time they are filled with ioy, in re∣spect of their full assurance of Gods loue and fauour, and of their owne Saluation.
The true Beleeuer cannot haue certaine knowledge and assurance of his saluation, because his Faith is full of doubting, which Faith is op∣posed to full assurance.
The true Beleeuer is to be considered in his two parts: the Flesh and the Spirit; the part regene∣rate & the part v•…•…regenerate, which continually fight and striue one against the other. And as the par∣ties themselues are opposite, so are their qualities and fruits: for in the Spirit is Faith, Hope, Loue, Zeale, Ioy in the Holy Ghost, and such other sanctifying graces▪ In the Flesh is
Doubting, Infidelitis, hatred of God, Presumption, Desperation, Coldnesse, Dulnesse, yea, Deadnesse in Religion, Seruile Feare, Horror, and such like Corruptions, so as wee may say with the Apostle, I know that in my flesh (that is, in my vnregeneate part) dwelleth no goodnesse: and sometimes the one, and sometimes the other hath the vpper-hand, and yet alwayes retaine their owne nature and properties. So that it cannot be denyed, but that the Faith of the true Beleeuer (which is an infused grace of the Spirit) is assaulted of doubting: but this doubting being a fruit of vnbeliefe, which is an inbred corruption of the Flesh, cannot be a commen∣dable virtue of Faith (as the Pa∣pists doe teach) neyther is it of the nature of Faith, which in it selfe is certaine and assured and not doubt∣ing: neyther is it any way incident vnto Faith, but it is a fruit of vnbe∣liefe, which is opposed vnto Faith,
Rom. 4. 20. And consequently, though Faith be assaulted of doubt∣ing, yet in it owne nature it doth re∣maine certaine and assured, and still lyeth sucking nourishment out of Gods gracious Promises, and still retaineth its propertie of certaine perswasion, though in the conflict with doubting, it doth not exercise it so manifestly, and in such mea∣sure, as before and after the Con∣flict of temptations: And no more is doubting (comming vnto the true Beleeuer from the boysterous blasts of Infidelitie, being a fruit of the Flesh) of the Nature of faith, being a fruit of the Spirit, then the shaking of a tree (comming from a tempest of winde by outward ac∣cident) is of the nature of the tree.
Caluin. Instit. lib. 1. cap. 1. Sect. 7.
Gen. 2. 17.
Rom. 5. 17.
Caluin. 〈◊〉〈◊〉. lib. 1. cap. 1. Septo.
Iames 1. 17.
Marke 14. 31. 1 Pet. 1. 25.
Psal. 22.
De Pass•…•… Dom. cap. 7.
Bern. de Pass•…•… Dom. cap. 41.
Aug. Tract 119 in Ioan.
Iohn 10. 18.
1 Pet. 1. 18. 19.
A blessed and most necessary note.
Heb. 10. 38.
Mat. •…•…5. 41.
Acts 20. •…•…8.
Rom. 5. 10.
Phil. 2.
Mat. 3. 17.
Esay 42. 1.
〈◊◊〉〈◊◊〉.
〈◊〉〈◊〉 o•…•…. 10. 16.
Pro. 3. 32. & 34 Iames 4. 6. Luke 1. 52.
Esay 29. 14. 19.
Gen. 22. 16. 17. 18. Esay 59. 21. 94. 10. Ezck. 37. 26. 27. 28.
Iohn 6. 53. 56.
1 Cor. 1•…•…. 12.
Gal. 2. 20.
G•…•…l. 2. 20.
1 Cor. 2. 14. Rom. 8. 5. Ephes. 4. 18.
Ephes. 4. 19. Tit. 4. Esay 57. 20. Prou. 28. 1.
Gen. 6. 5. Phil. 2. 13.
Gal. 5. 24. Rom. 7. 18. 19.
Rom. 6. 19.
Hphes. 2. 8.
Matth. 28. 20.
Ephes. 2. 8.
Phil. 1. 29.
Iohn 17. 20.
Rom. 10.
1 Cor. 1. 30. Ephes. 5. 30.
Ephes. 4. 13.
Mat. 28. 29. Luke 24. 49.
Iohn 17. 20.
Act 1. 14. & 3. 4. & 10. 2. Mat. 7. 7. Iohn 28 36. Ephes. 3. 19. and 6. 18.
Marse 16. 16 Iohn 6. 53. and 22. 19. 1 Cor. 11. 24.
Mat. 23. 2. Acts 17. 11. and 18. 26.
Prou 19.
Heb. 13. 17. Rom. 13. 1.
Pet. 2. 13. Rom. 〈◊〉〈◊〉. & 8.
Psal. 119. 9. 57 Psal. 1. 〈◊〉〈◊〉. Iosh. 1. 8. Psal. 14. 4.
1 Cor. 1. 20. 1•…•… 5. Rom. 8. 10. 1 Cor. 4. 20. 1 Cor. 16. 17. Iohn 1. 5. 8.
Ephes. 14.
Luke 1. 74. •…•…5.
1 Pet. 2. 24.
Ephes. 2. 11.
Deut. 30. 9. 10.
Luke 17. 1•…•….
Phil. 2. 13.
1 Cor. 4. 7.
Rom. 8. 18.
Rom 6. 〈◊〉〈◊〉.
Iam. 2. 20.
Gal. 3. 10.
1 Iohn 1. 8.
Iohn 1. 16.
Rom. 7. 10.
Rom. 11. 29.
Iam. 1. 16.
Matth. 13. 6.
Psal. 135. 6.
Esa 46. 10.
1 Cor 2. 16.
Ioh. 6. 40.
Rom. 8. 14. 17
1 P•…•…t. 14.
1 Cor. 1. 21. Col. 3. 3.
1 Pet. 〈◊〉〈◊〉. Pro. 28. 14. Rom. 1•…•… 〈◊〉〈◊〉. Phil. 〈◊〉〈◊〉. 〈◊〉〈◊〉.