striveth vnto the obedience of Gods law with a carefull endeavour Therefore this wrestling betweene the flesh the spirit and the love of goodnes and hatred of evill are such works in a man as can be found in none but in the regenerate only for where there is no regeneration there can be no strife betweene the flesh and the spirit but men wallow nuzzle themselves in sin without feare But in a regenerate man there are contrary affections which alwayes fight one with an other They therefore which feele within themselves this conflict betweene the flesh the spirit and yet in the meane while doubt whether they be elected vnto salvation or no they do great iniury vnto God as if he did regenerate and call men vnto Christ in vayne and would not save them By this conflict the imperfection of the godly in this life may easily be perceived because that the corruption of nature is not fully and wholy vanquished and subdued in this world so that the godly should strive and contend manfully against it vntill by the holy spirit they have subdued it and so obtayne a ioyfull victory and rule over the stubbernes of the flesh Therefore Paul commaundeth Gal. 5.17 that the godly should not doe that which they would So in this life there is such a condition and conflict in the Saints that the flesh alwayes lusteth against the spirit Rom. 7.15 and the spirit against the flesh So that what they do they approve and allow not for that which they would they doe not but that which they hate that do they So Paul in his owne person as in the common example of all the godly doth teach vs that such is the infirmity of the best that they cannot do that good which they would but contrarywise that they doe that evill which they would not By this it is evident that the children of God are never such good proficients heere as that the perfection of their worke should be answerable vnto their will And so Paul sayth playnely and confesseth freely of himselfe That to will is alwayes present with me but I finde no meanes to do that which is good so the corruption of nature doth alwayes hinder the most godly in this life that they cannot perfectly serve and obey God Therefore let every Christian carefully examine himselfe whether he do acknowledge Christ for his redeemer and stedfastly beleeve in him or no if he shall find that he hath any whit of Christ within him so that for the love and feare of God he hateth evill loveth that which is good then surely he hath the beginning of life in himselfe Rom. 8.1 and neede to have no feare of condemnation at all They therefore which beleeve that they are elected do honour God by giving credit vnto his word Certainely we should by faith embrace the promise of God and not respect the frailty of man for they which by a true faith do beleeve that they shal be saved for Christ his sake his merit are the sonnes of Abraham shal be the heires of promise Gal. 3.29 Therfore by faith may every one be assured of his salvation So that this is a sure infallible conclusion I do beleeve truly and sincerely in Iesus Christ and do put the whole confidence of my salvation in him alone therefore I am elected and cannot be lost For true faith is a most certayne and vndoubted argument of salvation that is to say a most infallible and evident token which maketh an end of all wavering and doubting For the scripture sayth in playne and expresse words 2. Thes 3.2 Tit. 1.1 Act. 3.28 Rom. 5.1 14.17 that faith is not given vnto every one but is a gift peculiar vnto the elect only Now this faith is not idle but doth glad the conscience and bringeth peace vnto it This the scripture expresseth saying that God sheadeth abroade the feeling of his love into the hearts of the elect by the holy spirit by which they cry Abba father So Paul sayeth playnely that hee knoweth whom he hath beleeved on 2. Tim. 1.12 teaching every of the godly by his example that he may iudge and discerne of his owne faith Therefore whosoever beleeveth in his heart and desireth to go forward that is to make better proceedings in faith and in the workes thereof he may set it downe for a certayne truth that he is elected of God redeemed by Christ and regenerate by the Holy Ghost So God witnesseth and declareth in theyr consciences how he is affected toward every one so that where there is a quiet and peaceable conscience toward God there doth God set vp the throane of his fatherly and saving grace and ruleth and worketh by his holy Spirit vnto everlasting life Moreover although faith be an evident testimony of election yet the want of faith is no evident signe of reprobation Therefore this consequence is false and deceitfull I beleeve not therefore I am not elected but reprobated That is as vntrue as this The Sunne is not as yet risen therefore it will never rise for after a little while it may rise So also although this or that man beleeve not to day nor feeleth any effect of faith yet when the time shall come which God hath appoynted and set downe for his calling hee may have faith attaine vnto the true feeling therof Therfore we should hope very well in our good God evē vntil the last gaspe of life especially seeing he is endewed with so kind and mercifull a nature as that he is infinitely more desirous to save miserable sinners then they are to be saved of him Let every man therefore repent him and betake himselfe vnto a better way and through Christ he shall obtayne salvation For sinnes passed as Augustine sayth do not hurt a man if sinnes that are present do not delight him And he that is displeased with himselfe in his sinnes he is well pleasing vnto God in grace For the favour of God and a wicked life agree not together neyther can be in one man both together Therefore 2. Tim. 2.19 let every man that nameth Christ depart from iniquity for so hee shall indeede feele that hee is not of the number of the reprobates but of the elect So that whosoever loveth God truly 1. Cor. 8.3 and studieth and desireth to order his life according to his will let him know that he is truly elected and regenerate indeede For the vnregenerate men with their whole soule and will are at enimity with God Rom. 8.7 Col. 1.21 and are wholy caryed headlong into all wickednes and every kinde of sinne for theyr minde is alienated from that which is good and is wholy addicted and given vnto that which is evill These things being thus considered both in a generality and common view concerning the chayne of salvation is also being divided and vnfolded through the five linckes thereof as it were by
vnderstood rightly expounded it is the effectual wholesome instrumēt of the holy spirit to convert save mē So that the word of God his spirit is the singular and inestimable treasure and the excellent peculiar goods of the Church of which the Church according to that promise ought never to be deprived but to be alwayes begotten of it and to be continually directed and preserved by it Therefore the Holy Ghost is the begetting cause of faith he doth create and worke it in the hearts of the elect and by the dayly proceedings and increase thereof doth augment and preserve it vnto the end of their lives But the stedfast apprehension and applying of the promises of God and the merit of Christ is the expresse forme and lively image of faith in this consisteth the whole force and efficacy of faith Gal. 2.20 So S. Paule doth in expresse words set downe saying The sonne of God loved me and gave himselfe for me So true faith doth behold the generall promise of God and apprehendeth it and maketh particular application to it selfe certainely setting downe this that that promise of grace and salvation doth no lesse appertayne vnto it then vnto the rest of the beleevers For then the promise of God is effectuall in men and commeth to the proper end and issue of it selfe when it is apprehended by a true faith Againe the word publikely preached in the ministery of the Gospel is the instrumentall cause of faith and therefore that word is called by Paul the power of God vnto salvation Rom. 1.16 Rom. 10.17 vnto every one that beleeveth because that the holy ghost worketh by it in the hearts of the elect so that faith springeth from the preaching hearing of the Gospell Therefore whatsoever the elect do heare with their outward eares from the publike preaching of the word that doth the Holy Ghost make fruitefull and effectuall in their hearts Furthermore a stedfast confidence and a true hope in Christ a fervent love towards God also a sonne-like feare and reverence of God a sincere love of our neighbour and other honest and holy actions are such effects of the holy spirit which do accompany and attend vpon true faith as naturall and inseparable vertues So true fayth doth rest selfe vpon the fatherly love of God and doth heartily reverence and worship God as a good and loving Father and doth continually study how to please him and cleave vnto him and carefully avoydeth whatsoever may offend him and lastly doth steadfastly hope that it shall be partaker together with Christ of everlasting life and heavenly glory But the finall cause of fayth is 1. Pet. 1.9 the comprehending and conceyving of good thinges to witte life eternall and blessed immortalitie And if any shall here subtily obiect vnto a man and say that fayth is alwayes here lame and vnperfect and therefore cannot make a man perfect and happy For that which ought to save one must be every way perfect and absolute wee must answere him that fayth as farre forth as it abideth in the heart of man as in the subiect thereof is alwayes imperfect here and scarce deserveth the name of vertue But as it beholdeth and apprehendeth Christ so it is effectuall and maketh men of the sonnes of perdition the children of God then great power and saving actions are ascribed vnto it by the Scripture as that it iustifieth men that it quikneth them and saveth them So that fayth doth not save and make happy any man in regard of the subiect in which it remayneth but it is sayd to save and iustifie a man in regard of the obiect whither it tendeth and which it apprehendeth For Christ being layd hold on by fayth saveth a man whether that fayth be great or small And that Christ being apprehended with a little and slender fayth doth yet save and iustifie a man the examples of the holy Scripture declare manifestly enough For that Ruler in Iohn although he were endued with a very slender and weake fayth in Christ Iohn 4.49.53 yet for all that Christ reiecteth him not but iustified and saved both him and his sonne with all his houshold So likewise he in Marke Marke 9.24.25 although he was sayd to have a meane and a weake fayth yet Christ being layd hold on by it tooke pittie vpon him and healed his sonne that was possessed of the divell Here is notwithstanding diligently to be marked that in these manner of speeches wherein in the vertue of saving is attributed vnto fayth the power and force of the efficient cause is attributed vnto the instrument by which it worketh and is effectuall So that when iustification salvation is ascribed vnto faith as vnto the cause then the obiect of fayth is vnderstood For Christ cannot be apprehended but by sayth onely as by the instrument wherewith it is done Furthermore here is carefully to be considered that this saving Calling is produced and wrought more by the inward working of the spirite then by the outward preaching of the word For although God by his Ministers should speake and call vnto vs a thousand times by the voyce of his word in the Ministery yet vnlesse wee be drawne inwardly by the spirite of God we shall never come vnto him Many and most wonderfull examples of all ages have sufficiently declared this and do yet at this day declare it Whereby it may bee gathered that this Calling is placed in the good will and hand of God onely farre out of our owne reach For he alone can illuminate vs and convert and change vs into new creatures For in this calling the whole man is repugnant vnto God that calleth Iohn 6.44 Psal 51.12 Therefore Christ in S. Iohn vseth this word drawing David vseth this word creating speaking of the conversion of man Christ by the word drawing sheweth that this heavenly grace cannot bee conceyved of the naturall man but that there must be a new mind and a new vnderstanding to conceive it And David by the word creating would teach vs that the renewing and amendement of man is so difficult hard a worke that it can be wrought or brought to passe by no creature Bara This he sheweth by the Hebrew word Bara he created which properly signifieth hee made a thing of nothing which which was not before Secondly it signifieth to bring to passe some singular and wonderfull worke out of some matter already created which cannot possibly be imitated by any creature So that this regeneration of man is a certayne spirituall creation by which the regenerate are transported into a newe life and prepared for that heavenly glory which never shall have ende Here is refuted the errour of the Papists concerning the strength that is in man and shewed in what things an vnregenerate man hath free-will and in what not and how farre free-will stretcheth it selfe And the grosse ignorance or manifest impietie of the Papists is disclosed
and such like places of Scripture promise the grace of God and forgivenesse of sinnes Hebr. 8.12 not for a day or two onely but affirme that it shall alwayes bee of force and continue while life lasteth so that the forgivenesse of sinnes is dayly and continuall all our life long For a full and sufficient satisfaction hath beene made for them by Christ once for all For with one offering Hebr. 10.14 as the Apostle sayth hee consecrated for ever them which are sanctified Therefore seeing that Christ by his owne blood hath entred into the Holy place and hath obtained everlasting Redemption for vs and that our sinnes are taken away in his blood God cannot by right remember them any more For God is so iust as that hee will not have payment and satisfaction made for one thing twice But he is so well pleased with the satisfaction of Christ that he requireth no other satisfaction Isay 53.7 For the Lord hath layd vpon him the iniquity of vs all and Christ himselfe hath taken vpon him all the sincke of our iniquities that he might redeeme and free vs from eternall destruction This is our onely hope and comfort that Christ hath so once for all taken away all the sins of the world that not the least signe of them remayneth For this cause the Evangelist calleth Christ The Lambe of God that taketh away the sinnes of the world Surely Christ hath so satisfied for our sinnes by his death that not one of them remayneth for which satisfaction is not made fully and sufficiently So that by the benefite of Christ we are redeemed and iustified Rom. 5.1 and through him we have peace toward God This satisfaction of Christ whosoever doth with a true stedfast faith apprehend and apply vnto himselfe hath wherein hee may reioyce and be glad in himselfe and that much more then hee is wont to reioyce which hath runne so farre into other mens debt that hee hath nothing to pay who when he shall heare that an other hath payd it in his name and hath fully discharged the whole debt reioyceth heartily and is more glad in his mind then if he in his owne person had discharged the debt So also our conscience when it heareth that Christ hath satisfied for all our sinnes both great and small so that God will never call them to his remembrance doth much reioyce and conceaveth true peace within it selfe and relyeth most peaceably vpon that satisfaction of Christ and favour of God recovered agayne and is exceeding glad in it selfe that it hath and shall have everlasting reconciliation and peace with God By this we may playnely see how necessary the grace of God is to the remission of our sinnes Let every man therefore diligently weigh his owne misery for except a man doe well consider this hee can never vnderstand how much the remedy thereof is to bee desired Let every man therefore truely acknowledge that he is every way past recovery in himselfe that so he may be iustified by God onely and transported by Christ from destruction to Salvation And let no man repose himselfe or put any trust in his owne wisedome in this Article of Iustification For by how much the more a man leaneth vpon his owne wisedome and opinion by so much the more swift and grievous iudgement doth hee plucke vpon his head Furthermore let every man thinke that amongst all there is not one which standeth not in need of this inestimable benefite of God Psal 14 3. Rom. 3.23 All are gone out of the way and corrupted For the Prophets and Apostles whenas they thus speake doe vniversally accuse all of iniquitie and doe make every one guilty of iust condemnation and so doe frame theyr order of teaching from the generall vnto the particular that every man in particular may consider and weigh in his owne conscience whether it be so in him or no which is spoken generally of all For a man is little touched with a generall speech vnlesse hee vnderstand it particularly to appertaine vnto himselfe Therefore seeing all excuse is cutte off on every side let every man seriously acknowledge his owne sinnes and offences that so by Christ his Redeemer and Saviour he may be delivered from them Here is shewed what and how great good commeth vnto those that are iustified by this Iustification by Fayth Likewise vnto whom this Iustification doth properly appertayne CHAP. 28. NOw in a few wordes we must shew what and how great good things doe issue and are to be looked for from this free remission of sinnes And these benefites are especially foure and these the greatest of all benefites the first of which is everlasting reconciliation with God For when God doth forgive and pardon our sinnes freely he doth then receyve vs into favour and continue vs therein For whom he thus iustifieth those he embraceth and affecteth with the same love Iohn 17 23.26 wherewith he loveth his onely begotten Sonne For when he pardoneth vs our sinnes hee loveth vs as dearely as if we had never offended For the obedience of Christ is imputed and imparted vnto vs and for this imputation sake we are as deare and as acceptable to God as Christ himselfe is Secondly in this that God doth freely pardon vs all our sinnes he llikewise forgiveth all and every punishment which we have infinitely deserved and plucked vpon our selves by our sinnes For when the offence is taken away the punishment must needes bee taken away likewise for the offence is forgiven that the punishment might be taken away The third benefite is that our corrupt nature is reformed by the power of the holy Spirit and framed vnto the Image of God so that wee begin to love and worship God even in this life The fourth benefite which we receyve by Iustification is eternall Life and Salvation which God onely imparteth vnto those whom he hath iustified through the remission of sinnes and by his spirit made new creatures These are the foure great and excellent Benefites which follow vpon Iustification So that when our sinnes are abolished and blotted out the mercifull and fatherly countenance of God beginneth to shine vpon vs. Therefore this Iustification may bee discerned and knowne by that which followeth it as by the effects and benefites which proceed flow from thence Among those the feeling of the love of God toward vs and the calling vpon him doe chiefely excell For when hee iustifieth vs then doth hee manifest and shew his love toward vs. For although he loveth vs in Christ with an everlasting love yet doth hee then lively and manifestly shew and declare that his love toward vs when he forgiveth vs our sinnes and reformeth vs with his spirit Then doe we by certayne experience feele in our hearts the strength and most effectuall power of the love of God towards vs. Rom. 8.26 For the holy Spirit doth stirre vp and make in vs hearty prayers by which wee
as it neither ariseth nor dependeth of any naturall causes so also can it not bee knowne by them Agayne the knowledge thereof is not to be sought in the secret hidden fore-knowledge of God but to bee found out by the latter namely by the effects and signes thereof For there is nothing more preposterous nothing more dangerous then omitting and neglecting the effects of Vocation to seeke for the certaynety thereof in the counsell of God And they which labour to do this enter into an endlesse Labyrinth out of which the light of mans reason can never ridde or deliver them Now the effects whereby every man may know his Calling are sundry and manifest First whosoever are called effectually vnto Christ Iohn 8 47. do desire earnestly to heare the word of God and to profile truely in it Secondly Gal. 4 6. the holy Ghost doth stirre vp in them a diligent worship of God and doth kindle and inflame theyr hearts with the desire of thinking and doing good workes Tit. 2.14 and doth beget in them a true hatred of evill as to detest avoyd sinne with all their strength They therefore which love God are called of him 1. Cor. 8.3 for no man can love him except first he be called and taught of him Thirdly God doth beget in his children an hatred of this world and a love of theyr heavenly Country which can be in none but in those that are called and regenerate So that faith and the fruites of fayth are the true and infallible effects and signes of a saving Calling all which as vnseparable companions and vndoubted witnesses doe follow an effectuall Calling by which is begotten in a man a lively and an effectuall feeling of the favour of God Whereas otherwise if a man were not called and regenerate his whole mind and will would be set vpon evill things he should feele no true taste of the grace of God and should be able to doe no good thing before God as furnished onely with humane strength They therefore which doe conceave in theyr minde any good thing and feele it in themselves all that hath his beginning from God that calleth them which worketh in them every good thing that maketh for the Salvation of their soules iustification before God For he onely enclineth the wils and the hearts of men to thinke and doe that which is good and iust They therefore which have an hearty desire to doe that which is good howsoever the worthinesse of their worke answere not their will yet neverthelesse they may know that they are called of God and that they have the holy spirite within them which worketh effectually vnto their Salvation For where hee stirreth vp that spirituall contention betweene vertue and vices there doth an effectuall calling manifest it selfe and declareth and sheweth the power that it hath because that striving betweene the spirit and the flesh can be in none but in those that are called and regenerate For sinne doth wholy possesse the vnregenerate men but it doth but onely hinder the regenerate and set vpon them with great and continuall bickerings They therefore which doe acknowledge and confesse themselves to be vnperfect they may certaynely resolve with themselves that they are called and renewed For this is as one sayth the perfection of Christians to acknowledge theyr owne imperfections But if men feele no such effectes at all or very small and slender effects yet from thence they ought to take no occasion to doubt of the mercy of God or of theyr calling For God doth not give all his gifts and benefites at the first and in one day but enlargeth and encreaseth them by degrees Rom. 1.17 and by little and little Agayne there are sundry and divers times of calling Matth. 20. vers 1. and so forward For some he calleth in theyr first age some in theyr middle age some in their old age some for his great mercy sake he draweth to himselfe in theyr last gaspe of life So that they which as this day feele not the effectes of theyr Vocation they may feele them to morrow or the day after But when God deferreth fayth and repentance even vnto the last pang of death then doth hee witnesse his singular love and mercy towardes miserable sinners For by such examples he comforteth them who have fallen into such or such sinnes and have remayned in them as it were ensnared and lulled a sleepe for a long time that they should not for those sinnes though growne old by long continuance be cast downe and despayre of obtayning mercy because that the incomprehensible grace of God doth remit all manner of sinnes vnto those which are penitent from the bottome of theyr hearts and because that the greatnesse and power of grace is of farre more force to save man then the strength and power of iniquitie is to condemne him as Barnard elsewhere speaketh Lastly we must thinke this that true conversion vnto God and repentance is never too late Whosoever therefore shall truely and heartily repent even at the panges and poynt of death for him is the grace of God prepared and hee may hope for certayne Salvation Agayne true and lively experience teacheth vs by the examples of those whom God calleth even in the last gaspe of life that Salvation and Life eternall is altogether free and every way an vndeserved benefite Therefore no man should despayre of the great Grace of God but all should be in very good hope of it as long as they live here in this world And these thinges bee spoken of Vocation Now it remayneth to speake of Iustification Here is intreated of free Iustification and shewed how it may bee knowne by Vocation or Calling also what it is for a man to be iustified after the phrase of the Gospel and lastly what are the speciall causes of Iustification CHAP. 26. IVstification is the fourth lincke in Pauls Chayne and this is set vnder Vocation or calling in a most convenient and methodicall order For after that God hath called a man vnto himselfe and hath wrought fayth in him by his spirite through the word straight wayes are shewed by the Apostle those benefites which fayth seeketh in God and receyveth of him Fayth therefore that ariseth from an effectuall calling hath respect vnto Iustification Moreover fayth doth not by the proper merite and worke thereof absolve and iustifie any man but it is sayd to iustifie a man because it beholdeth and apprehendeth the free mercy of God in his promises So that true fayth embracing the promises of God and applying them vnto it selfe is imputed by God vnto man for righteousnesse or that I may speake more properly the obedience of Christ his death is imputed to him for righteousnesse through fayth For our righteousnesse before God consisteth in the forgivenesse of our sinnes Rom. 4.6.7 as it appeareth by the wordes of Saint Paul vnto the Romanes But the remission of our sinnes could not
in themselves and in respect of themselves be infected and stayned with many faults and blemishes yet in respect of God which wipeth away all those blemishes they are holy and righteous and so their righteousnes doth much more consist in the forgivenes of sinnes then in the perfection of vertue and good works as Augustine in one place sayth very well The Scripture in some places compareth this favour of God vnto the compassion which a father hath toward his sonne for fathers do so love their children that albeit they see such or such blemishes in their bodyes they do not yet thrust or drive them out of doores yea rather if they have children that are lame or tender eyed or otherwise marked or misshapen by any other blemish their fatherly love and naturall affections are sturred vp breake forth so much the more vnto pity compassion of them and they do not only not cease to love them but also they are much more carefull for their health welfare then for others which are not so diseased So also God the most mercifull Father of all fathers doth pardon our faults when he hath adopted vs for his children therefore he will neyther drive vs out of dores though we be vnperfect nor cast our workes out of his sight though they be staynd with many spots Hence is it that the scripture sayth in playne words Though the righteous fall that is Psal 37.24 though he sinne thus or thus yet he shall not be cast off Let the godly therefore remember though they stumble and fall this way or that way that God remembreth and will not forsake his worke so that God will finish the beginning of salvation which he hath begun to worke in them Phil. 1.6 because God loveth and accepteth both them and their workes Therefore although God doe punish the sinnes and transgressions of his children by sundry wayes and divers afflictions yet doth hee not execute revenge vpon them in that extremity as hee doth vpon the reprobates but vseth towards them a fatherly and milde chastisement as a most wholesome medicine whereof there is a most comfortable promise Psalme 89. verse 31. and so forward Furthermore seeing the workes of the godly are vnperfect theyr obedience also which they perfourme and yeeld vnto God must needs be vnperfect But although it be such yet God not for any inward merit and worthines of it but for his owne grace and mercyes sake doth no lesse approve and accept it then if it were altogether perfect and absolute in every poynt As a father is contented with any indeavour of his sonne and requireth not of him an exact perfection of worke so that hee see him obedient and dutifull from his heart so God also doth not reiect the earnest and sincere study and endeavour of obedience in his children but God doth approve it as perfect because he esteemeth an obedient will as a worke done for that cause hee doth accept and like of any care of obedience so that it be sincere and proceede from the heart And albeit that care be defective and vnperfect which in it selfe deserveth rather to be reiected then favoured yet God doth behold it with a mercifull countenance and fatherly love This condition and circumstance the Prophet Malachy setteth downe in playne words Mal. 3.17 saying They shall be vnto me sayth the Lord in that day for a flock and I will spare them as a man spareth his owne sonne that serveth him As therefore a father doth not require full and perfect obedience of his sonne so likewise God doth not demaund exact and perfect obedience of his children but is content with such as they for the measure of humane fraylety are able to perfourme therefore whatsoever God promiseth vnto the keepers of his lawe that he will give them This do the regenerate and godly obtayne and come vnto not that theyr workes deserve this in theyr worth and excellency but because the infinitenes of Gods goodnes and mercy hath so disposed and appoynted it To conclude although the works and obedience of the godly be imperfect and cannot merit salvation yet for all that they are not vnprofitable nor to be left vndone for they may be profitable for other ends many of which are ordeyned for one thing Heere therefore I suppose it very fit and not vnprofitable if I speake somewhat largely and playnely concerning good workes and that for the Papists sake who doe wholy corrupt and quite overthrow the vse of these workes as also of all the scripture beside But that these things beeing conteyned in a briefe summary and set downe in a playne method may the more orderly be handled of me and the more easily be vnderstood of the reader these three things ought to be considered as markes set before vs. First what and what manner of workes there be in this life and whether the grace of God may be attayned and gotten by them or no. Secondly seeing that life everlasting is by all meanes the meere and free gift of God why the scripture in many places doth promise a reward and ascribe salvation vnto them Thirdly why good workes are to be done seeing salvation is by no meanes attayned by them That the first may rightly be vnderstood we must know that the works of man by reason of his divers condition are diversly to be considered for we must iudge of the effect by the nature and condition of the cause If therefore there be a diversity found in the cause it ought likewise to be considered in the effect for one and the selfesame thing cannot be spoken and affirmed of divers matters and of vnlike things the iudgement must likewise be vnlike Therefore man as touching his nature is wicked and vntoward yea and so wicked that he is extreamely contrary vnto God and his will so that his workes also before regeneration must needs be evill For from an evill cause there can proceede and be expected nothing but an evill effect because the effect differeth not from the cause so that these workes are worthily reiected of God as worthy of eternall death and the punishment thereof and beeing so reiected are most iustly condemned because they are extreamely contrary vnto the will of God Thus man and his workes are so contrary vnto the lawe of God as that there can bee nothing more extreamely contrary How then can man perfourme any thing in this estate of corruption and iniquity which may be approved or acceptable vnto God when as man in the corruption of his nature and in all his thoughts and actions is an enemy vnto God how can he deserve any thing at Gods hands Therefore as man in this estate is wholy corrupt and evill so likewise doth he bring forth evill and corrupt workes by which he can deserve nothing else of God but eternall death But heere the Papists with all their wit are out of the way in that they fayne that there are certayne
and grafted in the heart of the elect by the finger of God could vtterly fall away and come to nothing then certaynely the counsell of God it selfe concerning the salvation of the elect should be variable not sure mutable and not constant Agayne if they whom the father hath planted into his Sonne by a true and stedfast fayth might be cutte off and perish then without doubt the Salvation of the Elect would bee vncertayne But seeing that Christ is the most faythful keeper of the Elect and Beleevers Ioh. 10.29 hee will not suffer them to perish Therefore they are set farre beyond all danger of perishing and falling away For God taketh them into his keeping and safegard his will remayneth vnchangeable in the preservation of them and is fortified with soveraigne power So that albeit in themselves they be weak and subiect to falling yet because they are vpheld and preserved by the hand and power of God they are stedfast permanent can never fall from the blessed estate of Salvation For God makes them to persevere in goodnes because he himselfe hath made them good Tom. 7. col 1345. saith S. Augustine If therefore some of the elect do fall grievously God is able to restore them For he it is that vpholdeth those that fall Psal 145.14 and lifteth vp those that are ready to fall saith the Scripture God giveth and bestoweth vpon them certayne and continuall perseverance in the faith because hee hath appoynted vndoubted salvation for them So that although they be weak and fraile in themselves yet they have more perseverance in their weakenesse than Adam had in his perfection Because they have a promise of perseverance which Adam had not For God is faithfull saith S. Paul 2. Thes 3.3 which will establish you and keepe you from evill Therefore they which dream that true faith may be lost againe do erre in their vaine conceit and offend grievously For they take away from Christians the sure comforte of their Salvation Therefore a finall perseverance in the faith is an vnseperable companion of true faith from which it can be seperated no more than can the light from the Sunne and heate from the fire For it is fortified with power from heaven against all the sleights of Sathan against the very gates of hell Mat. 16 1â— and so preserved from every hurtfull annoyance that it can never be lost nor fall away By what bonds the elect are vnited vnto God so that they cannot perish nor fall away Also by what signes they may be knowne and how they may be assured of their Salvation Chap. 34. ANd God hath vnited them to himselfe by two bonds stronger than Adamant The first of which is his vnchangeable and everlasting election before the foundations of the world were layd For whom he hath chosen from everlasting those will he have to be blessed for ever therefore they cannot perish so that the salvation of the elect doth not depend vpon any doubtfull event but it was appoynted and prepared for them by God from everlasting before they were borne Thus it is shewed that their salvation is so sure and certayne that the troublesome motions of the whole world nor all the feends of hell cannot overthrow nor weaken it the other bond is an effectuall calling vnto Christ in time But they whom God grafteth into Christ effecctually by a true faith can no more fall away and perish then Christ himselfe because he hath redeemed them with his bloud and being redeemed doth preserve them safe and without danger of every evill and deadly hurt Iohn 10.28 They are his sheepe which no man can take out of his hand Hence we may resolutely and strongly conclude that the salvation of the elect and true beleevers is so sure and certayne as Christ is the omnipotent and Almighty God Therefore who can pluck and withdraw them from Christ whom God hath called and drawne vnto Christ by his almighty spirit Surely the gates of hell shall not prevayle against them therefore theyr vnmoveable constancy and stedfast certaynety of salvation ought not to be considered in theyr nature but consisteth in and is grounded vpon the might and power of God Therefore in this and in nothing else doth the salvation of the elect depend and stand Fourthly and lastly regeneration may be knowne by the fruites thereof as the Sunne rising may be knowne by the light and the fire by the heate for it may be knowne by sundry motions and operations of the holy spirit as by infallible tokens and assured signes for as the life of a living creature may be discerned by the sence and motion so also this regeneration may be knowne by those things and workes which necessarily follow it for they which are truly and effectually regenerate in them the love of God is begotten This Saint Paul expressely affirmeth saying If any man love God 1. Cor. 8.3 the same is taught of him He therefore which loveth God with his soule and hath an earnest desire to keepe his commaundements let him know that he is elected and regenerate and be most certainely perswaded that he shal be saved Secondly they which are regenerate heare Gods words and receive them by faith Iohn 8.47 He therfore that hath an harty desire to heare the word of God to profit in it in him there shineth and appeareth a visible signe of election and of a godly and regenerate mind So that he which heareth Gods word enioyeth God himselfe and hath fellowship with him So on the contrary there is no more evident signe of a reprobate and prophane mind then to contemne and reiect the word of God for they of set purpose do deprive themselves of righteousnes and life eternall Thirdly the holy spirit doth kindle a sincere and serious desire to do wel and to please God in the hearts of the regenerate so that on the one side they do love and seeke after righteousnes and on the other side they hate eschue iniquity Psa 34.15 1. Thes 4.4 and therefore the Prophets and Apostles do exhort the children of God that they should depart from evill and do good Paul sayth playnely that this is the will of God even our sanctification that every one should abstayne from fornication and from every prophane wicked course of life should possesse his vessell in honour They therefore which do hartily love God and abhor evill may be most certainly perswaded that they are regenerate that therfore they are elected from everlasting vnto salvation Moreover this regeneration worketh in man a vehement strife betweene the flesh the spirit So that when the flesh which is the vnregenerate part doth withdraw man from the care obedience of Gods law and tempteth him vnto the committing and doing of that which is evill then on the other side the spirit being the part regenerate by God doth labour the contrary way for it aspireth