and consequently elected now this perswasion and liuely faith is discerned by the fruites thereof for it purifieth our hearts and worketh by loue and it worketh in vs an hatred of sinne and loue of righteousnesse which is our sanctification § Sect. 8 So that our sanctification which is the last effect of Gods election wrought in vs in this life The fourth effect is our sanctification which is the touchstone of all the rest is the true touchstone of all the rest whereby wee may certainely know whether we be effectually called that is separated from the world and ingrafted as liuely members into the body of Christ and whether we be truely iustified that is purged from the guilt and punishment of our sinnes by Christs blood and adorned with his righteousnesse imputed vnto vs. For if we be separated from the world then doe we not set our mindes vpon worldly things but haue our conuersation in heauen from whence we looke for a sauiour euen the Lord Iesus Christ Phil. 3.20 if we are ingrafted into the body of Christ who is the true vine then doe we bring forth the sweete grapes of holinesse and righteousnesse in our liues and conuersations as it is Ioh. 15.5 Ioh. 15.5 if we haue by a true faith the assurance of the remission of our sinnes then will we loue God who hath forgiuen vs so great a debt and labour to expresse our loue by glorifying his name in causing our light to shine before men and if the blood of Christ be effectuall vnto vs for the purging away of the guilt and punishment of sinne then will it also in some measure purge away the corruptions themselues For we are grasted with him into the similitude of his death and resurrection Rom. 6.56 and our olde man is crucified with him and the body of sinne destroyed that from henceforth we should not serue sinne as it is Rom. 6.5.6 And as our sanctification is the onely vndoubted signe of our vocation and iustification so also of our election for the Lord hath chosen vs that wee should bee holy Ephes 1.4 And therefore if wee be holy wee haue a manifest effect and inseparable fruite of our election Eph. 1.4 if we be not holy nor make conscience of seruing the Lord in the duties of pietie and christianitie we haue no assurance that we are elected for though the foundation of God remaineth sure on Gods part being sealed and confirmed in his eternall counsell yet it is not sealed in our hearts vntill we depart from iniquitie 2. Tim. 2.19 as it is 2. Tim. 2.19 Though then there be no place vnto our sanctification in Gods decree as being any cause thereof and therefore when the question is asked why we are elected we must answere not for any deserts or holinesse in our selues but because of Gods good pleasure and vndeserued grace and when it is demaunded in whom we are elected wee must reply in Christ Iesus only yet there is chiefe place vnto our sanctification in the assurance of our election so that when the question is asked who are elected answere is to be made those onely who are also sanctified in Gods good time by his gracious spirit Heb. 12.14 for without this holinesse no man shall euer see God as it is Heb. 12.14 § Sect. 9 Now our sanctification doth principally consist in a loue of righteousnesse Wherein our sanctification consisteth and a true hatred of sinne from whence proceedeth an earnest desire and hartie indeauour of forsaking that which is euill and of cleauing vnto that which is good and for the better effecting hereof a carefull studie of mortifying the flesh and the lusts thereof and painefull diligence in vsing all good meanes whereby the spirit may be strengthened and the gifts and graces thereof encreased that so wee may not be so prone to fall into that sinne which we hate nor so backward in imbracing and following that righteousnesse and holinesse which wee loue And this is the sanctification which is an inseparable fruite and effect of Gods election in all his children That those who will be assured of their election must begin their assurance at their sanctification which though it be the last in nature and next vnto saluation it selfe for first God electeth and those whom he hath elected in his good time he calleth and whom he calleth those he iustifieth and lastly whom he iustifieth those he sanctifieth and saueth yet when we are to gather assurance of our election we are not to obserue this order but to begin where the Lord endeth and so ascend from the lowest degree till we come to the highest For as it is a foolish thing for a man to thinke that he can leap to the top of an high ladder at the first step and therefore euery one beginneth with the lowest and so ascendeth step by step till he come to the highest so it is a foolish thing for a man to imagine that he can leape into heauen and there search the vnsearchable councels of God and so know whether he is elected or no but we must begin at the lowest step namely our sanctification which being attained vnto we may ascend a step higher in our assurance namely that we are iustified and so to the next that we are effectually called and lastly to the highest that we are elected Otherwise if we curiously diue into the bottomlesse secrets of Gods councels we shall be drowned and ouerwhelmed if we approach vnto this vnapproachable light the eye of our understanding will be dazled yea starke blinded if we presume to vnderstand beyond sobrietie we shall by the iust iudgement of God be infatuated and thrust our selues into an endlesse laborinth out of which we shall neuer finde way wanting the line of Gods word to guide vs. And therefore if we would haue any true assurance of our election we must examine our selues whether we be sanctified and if we finde in our selues sanctification by the fruites thereof wee may vndoubtedly conclude that we are iustified called elected and shall be saued If we walke not after the flesh but after the spirit we may be assured that we are in Christ Iesus and therefore there is no condemnation belonging vnto vs Rom. 8.1 Rom. 8.1 If we bring forth the fruites of righteousnesse and holinesse we may be assured that we are good trees of Gods owne planting Matth. 7.17 Matth. 7.17 If we be fruitfull braunches we may assuredly know that we are ingrafted into the true vine Iesus Christ Ioh. 15.4.5 Ioh. 15.4.5 § Sect. 10 Seeing then our sanctification assureth vs of our election and saluation and without it there is no assurance what stronger argument can be imagined to make vs flee sinne The vse of the former doctrine and labour after mortification and newnesse of life what keener knife can be vsed to cut insunder the cordes of vanitie wherein naturally we are fettered and intangled
the purpose for the question is not of epicures and worldlings who haue no faith or a dead faith but of true beleeuers who bring foorth the fruites of their faith at least in an holie desire and endeuour of seruing the Lord in holinesse and righteousnesse For they that cannot be assured that they haue faith cannot haue any certaintie of their election but none can haue any assurance of faith vnlesse they bring foorth the fruites of their faith in dying to sinne and rising againe to newnesse of life for faith purifieth the heart and worketh by loue and therefore such as liue in their sinnes without repentance hauing no faith can haue no certaintie of their election though they may delude themselues with a fond perswasion which hath no other ground but carnall securitie and fond presumption but hence it followeth not that because a dead faith affoordeth no true certaintie therefore a liuely faith doth it not because a prophane epicure or carnal worldling deceiueth himselfe with a vaine opinion therefore those that are truly conuerted mortified vnto sinne and raised vp to newnesse of life can haue no certaintie of their election and saluation For what similitude is there betweene light and darknes righteousnesse and vnrighteousnesse the children of God and the children of Belial the repentant and vnrepentant faith and no faith Lastly §. Sect. 11. That this doctrine openeth no way to securitie and presumption they obiect that if we teach this doctrine of the certaintie of election men will abuse it to nourish in them carnall securitie and presumption To which I answere that wicked men abuse the whole doctrine of the Gospell to their destruction for when they are taught that God is most gratious and mercifull that Christ hath died for vs and giuen himselfe as a sufficient price to redeeme vs out of the power of sinne Sathan death and damnation and maketh intercession for vs to God his father that the Lord is slow to wrath and ready to forgiue they take occasion hereby of continuing in their sins and deferring their repentance till God take them away and consume them in his heauie displeasure but hence it followeth not that the Gospell must not bee taught because carnall men abuse it to their iust condemnation for though to these it be the sauour of death vnto death yet to those who are saued it is the sauour of life vnto life 2. Cor. 2.16 1. Cor. 1.18 as it is 2. Cor. 2.16 Though it be foolishnes to those that perish yet it is the power of God to those whom God hath ordained to saluation and God is no lesse glorified in the one by shewing his mercie than in the other by shewing his iustice Though worldly men abuse it to carnall securitie yet the godly are the more incited thereby to serue the Lord in holinesse and newnesse of life for like louing children the more they are assured of the loue of their heauenly father and secured of his mercie and bountifull benefits the more they loue him againe the more they loue him the more zealous they are of his glorie and the greater their zeale is the greater is their care in making the light of their godly and Christian liues to shine before men that their heauenly father may bee glorified So that it is not the fault of this precious seede but the barrennesse of the ground which maketh it fruitlesse or els for good wheate sendeth tares cockle and darnell it is not any defect or ill disposition in this sweet smelling flower but the venemous nature of these spiders which turne honey into poyson and therefore the seed must be cast vpon the earth though there bee stones with the good ground which will neuer bring foorth fruite the flowers of sweete consolation must not be pulled vp by the rootes and cast away For though the spider gathereth poyson yet the profitable Bee wil gather honey out of them Secondly when wee teach the certaintie of election wee doe not teach that men must gather it out of Gods secret counsaile but from their owne sanctification by which they may be assured that they are iustified called and elected and therefore whosoeuer are not sanctified but continue in their sinnes without repentance can haue no assurance by our doctrine that they are elected or shall be saued nay contrariwise we teach out of Gods word that whosoeuer line in the flesh shal die Rom. 8.13 that they which performe the lusts thereof shall neuer inherit the kingdome of God Gal. 5.19.20 21. that none who continue in their vnrighteousnesse and vncleannesse shall enter into the heauenly Ierusalem 1. Cor. 6.9.10 Reu. 21.27 but shall haue their portion in the lake which burneth with fire and brimstone as it is vers 8. Now what stronger bridle to curbe in our vnruly flesh when it is ready to runne into sinne than to be assured that if wee liue in sinne and fulfill our carnall lusts wee are in the state of condemnation what sharper spurre to pricke vs forward when wee are readie to faint or slacke our pace in the Christian race of holinesse and righteousnesse than to consider that our sanctification and newnesse of life is the onely meanes whereby wee may come to the assurance of our election and saluation CHAP. XIII Of our Redemption § Sect. 1 ANd thus much concerning our election and the certaintie thereof The next cause of our saluation is our redemption by Iesus Christ for as the Lord hath from all eternitie elected vs to saluation of his meere mercie without any respect of our works or worthines so he hath ordained in this his eternal decree our Sauiour Christ to bee the Mediatour who should worke the worke of our saluation and as it were the conduit whereby hee would conuey his grace mercie and euerlasting saluation vnto vs and hath set him apart to be our Sauiour and Redeemer who should saue and deliuer vs out of the captiuitie and bondage of our spirituall enemies and restore vs to the glorious libertie of the sonnes of God Redemption what it is This our redemption is an effect of Gods election whereby our Sauiour Christ being set apart of his father for this purpose hath freed and deliuered all Gods elect out of the captiuitie of their spirituall enemies sinne death and the diuell by offring himselfe for the price of their redemption and a sufficient sacrifice for sinne for the appeasing of his fathers displeasure and satisfying of his iustice to the end that being deliuered they may serue him in holinesse and righteousnesse all the daies of this life and afterwards may inherit the kingdome of glorie and the crowne of eternall happinesse which is purchased for them The definition explaned First I say that it is an effect of Gods election for whom he had chosen to euerlasting life in Christ those by Christ he hath saued and redeemed and those only as we shall see afterwards Secondly I shew who is our
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
might tread on that ground made holy by Gods presence or receiue the Lords ambassage to his people so hee requireth of vs that we put off the shooes that is the corruption of our affections before we tread vpon the holy ground of his Church there to heare the glad tidings of the Gospell concerning our euerlasting deliuerie out of the bondage of our spirituall enemies What these affections are the Apostle Iames partly sheweth Iam. 1.19 namely wrath Iam. 1.19 1. Pet. 2.1 filthinesse malitiousnesse to which Peter addeth dissimulation and hypocrisie enuie and euil speaking 1. Pet. 2.1 And to these also wee may adde all other like vnto them § Sect. 3 Secondly VVe must banish all forestalled opinions of the minister wee must banish out of our mindes all preiudice forestalled opinions and sinister conceits of the minister of Gods word whom wee are to heare whereby men are either carried away with a vaine admiration of his gifts and in the meane time make no conscience of feeding vpon that foode which is offred like vnto them who in steede of drinking of the wine stand wondring at the curious workmanship of the cup or els with a preiudicate opinion of his insufficiencie in gifts or imperfections of life whereby they are so forestalled that they thinke nothing which hee can deliuer will be worth the hearing VVe must expell all worldly cogitations Thirdly we must expell out of our cogitations the remembrance of all worldly busineses pleasures delights least they distract our mindes in the hearing of the word and so choaking this heauenly seede make it fruitlesse for as the vessell which is alreadie full will receiue no more and whatsoeuer is powered into it spilleth vpon the ground so the minde that is full of worldly meditations is not fit to receiue the word of God but as soone as it offereth to enter it is kept backe and so perisheth for God and Mammon the holy word of God and the cares and vanities of the world can neuer dwel at the same time together but as soone as one entreth it expelleth the other As therefore men purposing to write a sermon doe make cleane their writing tables by blotting out that which was written in them before for otherwise there would be such a mixture confusion that nothing would be legible so whē we purpose to carry away a sermon faire writtē in the tables of our memories we must first blot out all worldly affaires and businesses otherwise there will be nothing but confusion and we shall not be able to recall any thing to our remembrance § Sect. 4 Fourthly We must examine our sins and wants before the hearing of the word wee must search and examine our hearts both concerning our sinnes and corruptions as also concerning our wants and imperfections for the first we must consider to what sins we are most addicted and with what temptations we are most easily subdued to the end wee may bring our sinnes to bee slaughtered and mortified with the sword of Gods spirit being otherwise vnable to ouercome them our selues and that we may also thereby so strongly arme all parts both of our bodies and foules so as they shall not in time to come bring vs againe vnder their dominion And as citizens being besieged with their enemies doe learne by their assaulting which part of the citie is most weake and so with more care and labour fortifie it with men and munition trenches and bulworkes so when we who are continually besieged by our spirituall enemies doe learne by their assaulting of vs where we are weakest and the enemie most like to enter then we must goe into Gods armorie and prouide sufficient weapons and munition whereby we may be enabled to hold out and make resistance So also we are to consider of our wants and imperfections that so we may be stirred vp with an earnest desire to haue them supplied and hereby may be moued with more care to apply vnto our selues such foode as shall be most fit to supply these our wants and amend our imperfections for as men who hunger earnestly desire to be satissied with wholesome foode neither will they willingly without any difference eate of all meates especially if they haue weake stomackes but of that which is most fit and best agreeth with them so those who finde their spiritual wants earnestly desire to be satisfied and to haue their defects supplyed and for as much as all foode contained in Gods word is not fit for this purpose nor agreeable to their stomackes to the end that Gods graces may be nourished in them therefore they will wisely make choyse of that which best agreeth to their present state and apply it vnto themselues accordingly For example he who findeth his heart hard and secure must feede vpon the threatnings of the law to the end he may be humbled and his heart molified and resolued into teares of vnfained repentance he that is of a broken heart and contrite spirit must feede vpon the sweete and gracious promises of the Gospell he that is ignorant must hunger after milke and desire to be instructed in the principles of religion he that hath a good measure of knowledge may desire stronger meate that is attend vnto the more deepe poynts of diuinitie in a word euery man is to examine his particular state and to search out his greatest wants that so comming to heare the word he may more diligently apply such doctrines instructions and exhortations as shall bee most fit for his vse and benefit for that which is foode to one is poyson to another and that salue which is fit to heale one sore doth make another to fester and ranckell and one part of the word of God being applied to men of diuers estates doth worke diuers effects one it feedeth another it poysoneth one it healeth another it woundeth to one it is the sauour of life vnto life and to another it is the sauour of death vnto death and therefore before we come to the hearing thereof we are to examine our states that we may apply and make profitable vse to our selues of that which is most fit to nourish and strengthen vs in Gods graces Lastly and most especially we are to vse earnest and harty prayer vnto the Lord that he may open our blind eyes We are to vse earnest praier Ps 119.18 so as we may see the wonderfull things of his law that he will take away our stonie harts and giue vs fleshly hearts in which his word may more easily be imprinted that hee will with the cyle of his grace bow our stubborne willes and make them flexible and inclinable to perfourme obedience to his wil reuealed in his word that he wil sanctifie our affections and purge them from their naturall corruptions that hee will distill the heauenly dew of his holy spirit into our mindes and barraigne harts that so the seede of his worde being watred there by may
our selues with these cartropes of iniquitie Gods fearefull plagues and heauie iudgements It is true indeede that God is long suffering and slow to anger but if hereby wee take occasion to continue in our sinnes and doe delay our repentance what doe we else but treasure vp against our selues wrath against the day of wrath Rom. 2.5 and the declaration of the iust iudgement of God It is most certaine that God is not easily prouoked to wrath and anger but let not this incourage vs to continue in our sinnes for if it be once inflamed it is so fierce and terrible that with the heate thereof it drieth vp the seas and so powerfull that he maketh therewith the earth to tremble and the mountaines to melt like waxe in his presence and the voyce of his furie doth breake and rent in sunder the ceaders yea the mightie strong ceaders of Libanus as the scripture speaketh As therefore fire doth burne more hotly in such solid matter as is long in kindling then in flaxe or straw which is soone inflamed and soone extinguished so the anger of God is not easily inflamed but if it be once kindled it burneth so furiously that nothing will quench it but the blood of Christ applied by faith and the streaming teares of vnfained repentance Seeing then Gods iudgements are so fearefull and his anger so terrible let vs carefully take heede of prouoking his wrath against vs by our sinnes He 2.10.31 for it is a fearfull thing to fall into the hands of the liuing God § Sect. 4 Fourthly let vs meditate vpon the day of iudgement The fourth reason taken from them day of iudgement when as we must giue an account not onely of our words and workes but also of our secret thoughts before a most iust iudge who with the all-seeing eye of his diuine knowledge searcheth and beholdeth the very heart and reynes in the presence also of men and Angels And this will restraine vs from falling into sinne though it may be so secretly acted that we neede not to feare in this life either shame or punishment For let it be supposed that we can hide our sinnes from the sight of all men yet what wil this benefit vs if God against whom we sinne and before whom as our supreme iudge we must giue an account doe looke vpon vs what will it profit vs though time weare our offences out of mans remembrance if God keepe a faithfull register of them and ingraue our reckoning with a penne of yron what will it helpe vs if by our cunning conueyances we can hide our sinnes and auoyde shame or with an impudent forehead can face them out without blushing if our nakednesse be discouered and our shame proclamed in the presence of God and all his Saints and Angels What will it auaile vs to be exempted from punishment in this life through our great power and vncontrouleable authoritie or to escape the penaltie of humaine lawes by the intercession of friends or by corrupting the iudge or by procuring the princes pardon if againe we must be arraigned before such an vpright iudge as respecteth no persons receiueth no rewards and being found guiltie be condemned vnto the eternall torments of hell fire When therefore we heare the voyce of Sathans temptations alluring vs to commit sinne let vs also haue the voyce of the Archangell sounding in our eares Arise ye dead and come vnto iudgement when the world tempteth vs vnto sinne on the one side by intising promises of honors pleasures and riches and on the otherside by terrifying threatnings of losse daunger or punishment let vs call to minde the day of iudgement when either we must heare the sentence of saluation Matth. 25. Come ye blessed of my father and inherit the kingdome prepared for you c or the sentence of condemnation Depart ye cursed into hell fire which is prepared for the diuell and his angels and then shall not the momentanie vanities of the world so forcibly draw vs into the snares of sinne 2. Pet. 3.11 Iude. 14.15 as the remembrance of the heauenly ioyes prepared for vs in Gods kingdome will retaine vs in holy obedience then will not the worlds threats of temporarie miseries so strongly vrged vs to wound our consciences with the sting of sinne as the feare to heare the definitiue sentence of eternall condemnation will restraine vs from it § Sect. 5 Lastly The fifth reason taken from the manifold euils of sinne let vs call to minde the manifold euils wich sinne causeth both to body and soule in this life and the life to come and so though the vglinesse of it selfe will not make vs to flee from it yet the miserable effects which it produceth may moue vs to abhorre it Consider therefore that there is no euill vnder the sunne in this life or afterwards which is not a fruit of this cursed roote it subiecteth the bodie to sicknesse and diseases hunger and thirst cold and wearinesse the minde to ignorance and blindnesse the will to peruersnesse the affections to all preposterous disorder it ruinateth the estate and bringeth a man to pouertie and extreame miserie it maketh the whole man obnoxious to the curse of the law the anger of God and all those innumerable euils which euer accompanie them In this world it bringeth the body to death and corruption and in the world to come both body and soule to condemnation and endlesse destruction it depriueth vs of our heauenly inheritance and the euerlasting ioyes of Gods kingdome and plungeth vs into the lake which burneth with fire and brimstone In a word there is no euill which can be imagined which doth not proceede from this euill of sinne and therefore though it seeme neuer so sweete to our carnall appetites yet being mixed with this gall and wormewood of innumerable euils let vs loath and abhorre it when the vaine and vncertaine benefits which it promiseth moue vs to imbrace it let the miserable euils which accompanie it and the most assured and surpassing ioyes which it depriueth vs of make vs to auoyde it as a deadly stinging serpent CHAP. VI. Of some speciall meanes whereby we may be preserued from falling into sinne § Sect. 1 ANd these are the reasons whereby euery one may be armed against Sathans suggestions The first meanes is to auoyde the occasion of sinne tempting him vnto sinne and be moued vnto a christian resolution of possessing body and soule in holinesse and puritie now we are to speake of some speciall meanes whereby the christian thus resolued may be preserued from falling into such grieuous sinnes as wound the conscience and hinder him in the course of sanctification 1. Thes 5.22 First he that would auoyde sinne must carefully also auoyde the occasions thereof which are strong inducements to draw him vnto sinne for as it is great folly for a man who dreadeth burning to be alwaies medling with fire and gunpowder so is it no lesse
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
of life as the soule which is the cause thereof and so to a iustified man there is necessarily required as well good works which are the effects of iustification as faith which is the instrumentall cause thereof for faith and workes are neuer seuered in the subiect or party iustified although they are disioyned in the act of iustifying So the eye onely seeth and not the forehead but yet the eye seuered from the forehead seeth not because it is but a dead eye the hand writeth and not the body but the hand seuered from the body writeth not because it is a dead hand The foote goeth and not the head or heart but the foote which is seuered from the head or heart goeth not and so faith onely iustifieth and not hope not charitie not workes but the faith that is seuered from hope charitie and workes iustifieth not because it is but a dead faith as therefore when we say the eye onely seeth the hand onely writeth the foote onely walketh our meaning is not that these parts being alone and seuered from the rest see write and walke but that amongst all other parts the action or function of seeing belongeth peculiarly vnto the eye writing to the hand walking to the foote so when we say that onely faith iustifieth our meaning is not that the faith which is alone and seuered from other graces and the fruites of them good workes iustifieth but that amongst all other graces this act of iustifying peculiarly and properly belongeth vnto faith and not to any other grace vertue or workes § Sect. 2 Now that that faith alone in this sense vnderstoode iustifieth appeareth plainely Testimonies to proue that faith alone iustifieth vs. Rom. 3.28 both by testimonies of scripture and apparant reasons For the first it is manifest Rom. 3.28 where after long disputation concerning this poynt the Apostle expresly concludeth thus Therefore we conclude that a man is iustified by faith without the workes of the law And chap. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes and 4.5 So Gal. 2.16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ Gal. 2.16 euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified And cap. 3.11 And that no man is iustified by the law in the sight of God it is euident Gal. 3.11 for the iust shall liue by faith 12. And the law is not of faith And hence it is that the righteousnes of Christ whereby we are iustified is called the righteousnes of faith Rom. 9.30 because faith is the onely instrument which appehendeth and applieth this righteousnesse vnto vs for our iustification § Sect. 3 The reasons to proue that faith alone iustifieth are diuers Reasons to proue that faith alone iustifieth First that which alone applieth vnto vs Christ Iesus and his righteousnesse that onely iustifieth vs but faith alone applyeth vnto vs Christ Iesus and his righteousnesse and not hope charitie or any other grace and therefore faith alone iustifieth Secondly that which onely maketh the promises of the Gospell firme and sure vnto vs that alone iustifieth vs but faith alone resting vpon Gods mercie and Christs merits maketh the promises of the Gospell firme and sure vnto vs which would be most vncertaine if they should depend on the condition of our workes and worthinesse seeing they are most imperfect and we most corrupt and vnworthie of Gods least mercie as the Apostle plainely sheweth Rom. 4.16 Therefore it is namely the couenant of grace by faith Rom. 4.16 that it might come by grace and the promise might be sure to all the seede and therefore faith alone iustifieth vs. Lastly Ioh. 3.14.15 our Sauiour Christ Ioh. 3.14.15 maketh this comparison As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life From which we may thus reason As the Isralites who were stung with fierie serpents were cured not by any outward meanes of physicke and surgerie or any thing in themselues saue onely by looking vpon the brasen serpent which for this purpose was set vp by Gods commaundement so we being stung of the old serpent with the sting of sinne cannot be cured by any meanes without or within our selues but by beholding the true substance Christ Iesus signified by this shadow with the eye of faith And thus haue I proued first that we are not iustified by our workes and inherent righteousnesse and secondly that we are iustified by faith alone not as it is the chiefe and principall cause for in this respect God iustifieth not as it is the matter or meritorious cause of our iustification for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs whereby alone we are iustified in Gods sight § Sect. 4 Secondly the tempter will obiect that this imputed righteousnesse wee speake of is but imaginarie That the imputatiō of Christs righteousnesse is not putatiue and imaginarie and a vaine phantasie as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse or as if a begger should be esteemed rich by imputation of anothers wealth To which we are to answere that the imputation of Christs righteousnesse vnto vs is no imaginarie dreame but a matter plainely expressed in Gods word as also the not imputation of our sinnes is therein specified In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times Rom. 4 3.4 So vers 3. Abraham beleeued God and it was imputed vnto him for righteousnesse And vers 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse And vers 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes And vers 8. Blessed is the man to whom the Lord imputeth not sinne c. § Sect. 5 Yea will the tempter say That not our own but Christs righteousnesse is imputed vnto vs for our iustification it is true that we are iustified by imputed righteousnesse but not by the righteousnesse of Christ which is out of our selues but our faith which is formed and perfected with charitie and other graces and good workes is imputed for righteousnesse or more plainely God accepteth of the workes of the faithfull and their inherent righteousnesse though imperfect and vnworthie in themselues for and through Christ for such righteousnesse which may iustifie vs in his sight For the answering of which obiection we are to