the thing Iohn 2. 14. as Luk. 16. 11. and also in the passive and that also with the accusative of the thing Rom. 3. 2. 1 Cor. 9. 17. Gal. 2. 7. 1 Tim 1. 11. Tit. 1. 3. The seventh error that there is no other justifying faith but that by which we are justified in our conscience 7. The seventh which I take to be the originall of some other of his unsound opinions that he holdeth no other justifying faith but that whereby we are justified in the court of our conscience For before God all the elect as he teacheth stand actually justiâ—ied before and without faith so indeed they doe before this faith and so it is also true that sanctification goeth before this justiâ—ication and remission of sinnes before thiâ— saith for how can a man be assured of that wâ—ich iâ— not The proper act of 〈◊〉 fâ—ith by which we are justified in our Consciâ—nce that is as I understand it assured in some measure of our justification is as he teacheth to trust wholly and perfectly to the promise of forgivenesse of sinne and eternall life for remission and Salvation For by this faith as he teacheth the Lord giveth us assurance of our justification by Christs righteousâ—esse whereupon followeth peace of conscience and that kind of â—iducia Which we call saith he assurance or full perswasion of the pardon of our sins this is a fruit of the other â—iducia or trusting to the promise it selfe wherein standeth the proper act of justifying Faith And it followes not alwayes presently but after sometime haply a long time which he speaketh for the comfort of those who doubt they have no faith because they have not that full assurance Here divers things are to be misliked 1. That he maketh affiance the proper act of justifying faith which I have already disproved 2. That he holdeth that there may be a full affiance whereby a man may wholly and perfectly trust to the promise without the like assurance But this is a manifest errour borrowed from the Papists who hope well of the remission of sinnes but dare not believe it For this full affiance in trusting wholly and perfectly to the promise for the performance of it to a mans selfe is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope which ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith where by the way you may take notice of a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the Scriptures the first is 1 Col. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance or full perswasion of understanding to the acknowledgement of the mystery of GOD and the Father and of Christ this is the plerophory of assent when a man understanding the mystery of the Gospel giveth full assent thereto that is true and that Jesus the Sonne of the blessed Virgin is the eternall Sonne of GOD and the Saviour of all that truely believe in him The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith when thou applying the promise to they selfe doest assuredly believe not onely that Christ is the Saviour of all that believe but also that he is thy Saviour The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope when thou being fully perswaded that Christ is not onely the Saviour of the faithfull but that he is also thy Saviour doest assuredly trust and hope to be saved by him Every one of these plerophories or assurances are infallible in their kind nec falsum iis subesse potest but this is absolutely to be understood of the first the object whereof is the word of GOD which is principium â—idei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is not absolutely true as a principle like the former but as a conclusion is necessarily and infallibly true concessis praemissis For if this proposition be true that Christ is the Saviour of all that truly believe which is the undoubted word of GOD and if this assumption be true also but I through GODS mercy doe truly believe which is certainly true in all the faithfull then this conclusion cannot be false therefore Christ is my Saviour whereupon followeth the plerophory of hope that seeing he is my Saviour therefore I do assuredly hope for salvation by him 3 That he maketh the assurance of Faith to be a consequent of that assurance of trust which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope the contrary whereof is true for as hope is a consequent and fruit of Faith so from the assurance of faith proceedeth the assurance of affiance and hope and according to the measure and degree of that is the measure and degree of this Neither is it possible that a man should have a full affiance wholly and perfectly to trust to the promise to â—e performed to himselfe who is not first fully assured that the promise doth belong unto himselfe And therefore it is but a cold comfort to be given to a man distressed in Conscience to tell him that if he have affiance to trust wholly and perfectly to the promise for remission of sinne he hath Faith though he have not full assurance But miserable comforters are they who teach as this man doth not that where is not full assurance there is no Faith But if we desire to minister true comfort to the distressed Conscience perplexed with doubtings concerning Faith we must unteach these Doctrines either that justifying Faith is an assurance of remission and much lesse a full assurance or that it is affiance much lesse a full affiance trusting wholly to the promise for the performance of it to a mans selfe which cannot be had unlesse thou hast the like assurance that the promise doth belong to thee For indeed that faith by which we are justified before GOD is neither assurance properly nor affiance for assurance is the second degree of Faith by which we are not justified before GOD but in the Court of our own Conscience and affiance is a fruit and consequent of both Aske then the party distressed this question Doest thou believe that the promise of the Gospell concerning remission and salvation doth belong to thee If thou dost then thou hast assurance that Christ is thy Saviour and that by him thou hast remission and that by him thou shalt be saved If he cannot affirme that he believeth the promise to belong unto him never go about to perswade him that he trusteth to the performance of the promise â—nto himselfe But aske him againe dost thou truly believe that Jesus the sonne of the blessed Virgin is the eternall sonne of GOD and Saviour of all that trâ—â—y believe in him If he say he doth so â—â—ll him then thou hast the condition of the promise therefore thou maist and thou must undoubtedly conclude that he is thy Saviour and that thou shalt be saved by him If hâ— say 〈◊〉 doubteth whether he doth truly believe that Christ is the
rule is also delivered in divers other placâ—s of Scripture that whosoever exalteth himself shall be abased but he that humbleth himself shal be exalted 〈◊〉 18. 14. S. Peter therefore having signified that the Lord resisteth the proud but giveth grace to the humble inferreth this exhortation humble your selves therefore under the mighty hand of God that he may exalt you in due time 1 Pet. 5. 5 6. This work of humiliation the Holy Ghost ordinarily worketh in Gods children by the ministery of the Law whereby he revealeth unto us our miserable estate in our selves in respect both of our sinnes for by the Law commeth the knoâ—ledge of sinne Rom. 3. 20. and also of the punishment denouncing the fearfull plagues of God for sinne both in this life and in the world to come Thus when Peter had declared to the Jews their hainous sin in crucifying Christ they were pricked in their hearts and said to the Apostles Men and brethren what shall we do Act. 2. 23. 36. 37. When the Prophet Nathan had by a Parable which he applied to David the King aggravated his sin saying thou art the man David both privately testified his humiliation to the Prophet saying I have sinned against the Lord 2 Sam. 12. 7. 13. and also publiquely professed the same Psal. 51. But of humiliation for sinne the Publican is propounded as a notable pattern for imitation Luke 18. 13. And as for humiliation wrought by denunciation of judgments consider the example of Iosias 2 King 22. 11. 13. 19. Of the Ninivites Ion. 3. 5 6. In like manner ought we to be humbled before God when we consider that our sins are so hainous and detestable in the sight of God that nothing could satisfie the justice of God or appease his wrath for them or expiate the guilt of them but the death and sufferings of the Eternall and only begotten Son of God Of which death of Christ the blame is to be laid upon our sins as the meritorious cause rather then upon those who were but the instruments of his death For by our sins we nayled Christ upon the Crosse by our sins we pierced the precious body of Jesus Christ we are the men that crucified our blessed Saviour Let us therefore pray to God that he would poure upon us the spirit of grace and supplication that looking upon him whom we have pierced we may mourn for him being put to death for our sins as a man mourneth for his only son Zach. 12. 10. And if the denunciation of Gods temporall judgements ought to humble us before God how much more ought we to be humbled at the consideration both of the temporall plagues denounced in this world and also of eternall torments in hell But when these ordinary means of humiliation by the ministery of the Law will not prevaile it pleaseth God sometimes by means extraordinary or at the least not so ordinary to draw men unto him as it were by a strong hand adding to the Ministery of the Word sometimes afflictions and crosses and sometimes terrors and anguish of conscience By afflictions I sophs brethren were brought to acknowledge their sinne Gen. 42. 21. Manasses when he was in affliction greatly humbled himself before God 2 Chron. 33. 12. So did the prodigall son Luk. 15. 18. according to that Esay 26. 16. Hos. 5. 15. By terrors also sometimes men are humbled as Peter Luk. 5. 8 9. being affrighted when by the miraculous draught of fishes he was brought to acknowledge the Divinity of our Saviour Christ much more the Gaolour Act. 16. 27. 29. And most of all S. Paul Act. 9. 6. 9. But here we must beware of an erroneous and dangerous conceipt of some who run into contrary extreams For as they imagine none to believe who have not full assurance so they think none to be humbled as they ought or effectually called who are not drawn either by grievous afflictions or by the terrours of their conscience to the brink of despaire as though there were no hope of salvation for them Indeed it is good for a man to be much humbled in himself and as Iob speaketh to abhor himself repenting in dust and ashes and to acknowledge that iâ— himself or by his own means there is nâ— hope of salvation But it is either great ignorance or forgetfulnesse of Christ to acknowledge no means whereby to be saved or if a man acknowledge Christ it is great infidelity to think that his sins which are but â—inite though many and great aâ— more and greater then the mercies of God and merits oâ— Christ which are infinite Therefore so to be humbled is a fearfull sin and perhaps a greater sinne then any for which he is humbled Notwithsâ—â—nding this may be said for the comfort and profit of those whom â—od doth draw by a strong hand that is by grievous afflictions either outward or inward which are indeed the most grievous for a wounded conscience who shall bear I say first for their comfort that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt and that they sometimes do prove the most zealous Professours of Religion and the worthiest instruments of Gods glory as you see in the example of Paul For their profit they are to be advised that when they are afflicted either outwardly or inwardly they would first acknowledge the hand of God by what means soever the affliction doth happen unto them and not to seek to remove the hand of God afflicting them if outwardly by indirect or unlawfull means if inwardly by worldly and carnal delights but to labour that the end which God propoundeth in afflicting them may be atchieved 2. That they would humble themselves under the mighty hand of God whom they have provoked to anger against them labouring to call to mind their sins whereby they have offended God to confess them particularly to bewaile them and to be sorry for them because by them they have displeased God and pierced our Saviour earnestly and heartily to pray to God for the remission of their sins for Christ his sake to promise purpose and vow amendment for the time to come Thus confessing their sins and forsaking them they shall be sure to find mercy and humbling themselves they shall be exalted Prov. 28. 13. But as I said ordinarily the Lord worketh humiliation by the ministery of the Law Now that we may be humbled thereby we are not only to believe the sentence of the Law denouncing the terrible curse of God against every one that doth not continue in all the things which are written in the Book of the Law to do them Gal. 3. 10. to be true but also to apply it to our selves after this manner seeing this is most true as being the undoubted Word of God that every man in himself is subject to the fearful curse of God both in this life and in the world to come who doth not perform the three degrees of obedience
forgiven and it is absurd to imagine that the assurance that our sinnes be forgiven goeth before the forgivenesse of them For if a man must believe or be assured of the forgivenesse of sins before they be forgiven then he is bound to believe that which is false And lastly a man must ascend by divers degrees of assurance growing or proceeding from faith to faith before he can attain to ful assurance And here I hold it expedient briefly to touch a certain discourse of the learned Chamiers that it may evidently appear that they who do not acknowledge this distinction of justifying faith must of necessity be forced to it For whereas Vasques objecteth against us that we teach that we ought to believe that our sins are remitted to the end that we may be justified and may obtain remission of sins he answereth that it is a meer slander For saith he Quid monstri est credere sibi remissa peccata ut remittantur Sic enim constituitur fides remissionis prior reipsa ipsa remissione quod omnem absurditatent superat Enimveroè si prius remissa credimus quam sint remissa falsum nos oportet credene Quid plura Nobis potius est pâ—rsuasissimum remissa esse peccata antequam credimus c. It is a monster that a man should believe that his sins be forgiven to the end that they may be forgiven for so the faith that our sins be forgiven should go before the forgivenesse it self which surpasseth all absurdity Surely if we are to believe that our sins be forgiven before they be remitted then must we believe that which is false What should I say more We rather are fully perswaded that our sins be forgiven before we do believe c. But say I if no other justifying faith be acknowledged but the speciall faith whereby we are assured of the remission of our sins and if this also be true which the Scripture teacheth that by faith we are to obtain remission of sins that absurdity will necessarily follow which he so much diâ—claimeth For to hold that the sins of those who are adulti or come to years of discretion be forgiven before they do believe is as great an absurdity as the other because by faith we obtain remission of sins neither is remission promised to any who are of years but only to those that believe Of necessity therefore we must hold this distinction of faith viz. that there is one degree of justifying faith which in order of nature goeth before remission of sins by which we obtain forgivenesse of sins and by which we are justified before God and that there is another degree of justifying faith which followeth after justification and remission of sins whereby we being perswaded and in some measure assured of the remission of our sinnes are justified in the court of our own conscience And of this indeed it is true that our sins be forgiven before we believe or be assured that they be forgiven 6. For the further clearing of this distinction of Faith let us distinctly consider the differences between the two degrees for 1. By the former as I have said we are justified before God in the Court of Heaven by the latter we are justified in the court of our own conscience by the former we are justified properly by the latter we are assured of our justification 2. Of the justification which we have by the first degree which properly is called justification there are no degrees but of that which we have by the second degree which properly is not justification before God but the assurance of it in our own consciences there are degrees according to the measure of our faith 3. The first degree goeth before the remission of sins the second followeth after 4. Every man is bound upon pain of damnation to have the first degree of faith which is truly and firmly to believe that JESUS the Son of the blessed Virgin is the Eternall Son of God and Saviour of all that truly believe in him but no man ought to have the second who hath not the first for a man must first have â—ustifying Faith which is the condition of the promise before he ought to believe that the promise of remission of sins or of salvation belongeth to him 5. The former degree seemeth more properly to be the work of the Spirit regenerating us 1 Ioh. 5. 1. the latter of the same Spirit as it is the Spirit of adoption sealing us after we have believed Ephes 1. 13. 4. 30. Rom. 8. 15 16 17. 6. The former is begotten ordinarily by the ministry of the Gospell and not by the ministry of the Sacraments which notwithstanding were ordained of purpose as I shall shew hereafter that they who have the first degree might attain to the second For to him that believeth truly according to the first degree the Sacrament is a seal of the righteousness which is by faith and a pledge to assure him that so certainly as the sign so also the thing signified which is Christ with all his merits are communicated to him 7. The former as hereafter I wil make plain is fides principiorum the latter of conclusions deduced from thence by application and by necessary consequence 8. Of the former the four first notes of happiness Mat. 5. are the signs and fruits of the second the four latter For though the Papists make of them eight Beatitudes yet there is but one Beatitude in this life whereof Christ is the foundation and Faith is the instrument whereby we receive and apply Christ unto our selves of which those eight are so many notes For these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessednesse the Lord Jesus directeth to his Disciples and in them to all the faithfull saying Blessed are you poor c. Luk. 6. 20. The foure first Beatitudes as I said are the Notes of the former degree for those that have the first are not at the first happy in their own sense and apprehension but rather the contrary being poor beggars in spirit mourning for their wants subdued by the sense thereof unto meeknesse hungring and thirsting after righteousness which they find themselves to want and yet our Saviour pronounceth them blâ—ssed which proveth that they are justified before God though not assured thereof in their own conscience The foure latter are markes of the second degree For when we are in some measure assured of Gods mercy towards us we become mercifull to others for Gods sake when we have assurance of salvation we endevour to purifie our selves as he is pure when being justified by faith we have peace with God we become peace-makers among men When men have obtained the assurance of Faith to them it is given not only to believe in Christ but also to suffer for him 2. Thus much of assent which being lively and effectuall is the very condition of the Evangelicall promise Now I come to application whereby we do attain to assurance
promâ—â—â—gation of the Gospel it should be explained what this blessedness is which was promised by the Messias 1. First for confutation of the erroneous and pernicious conceipt of the Iews who thinking that the Messias should be â— temporal Monarch expected only temporaâ— blessings from him But if our hope in Christ were only in respect of this life then were we of all men most miserable 1 Cor. 15. 19. Secondly For prevention of a most dangerous scandal which otherwise would have ensued upon that erroneous conceipt For it beingâ— received opinioÌ„ among the Iews from which the Disciples of Christ were not free Mat. 20. â—1 Act. 1. 6. that the Messias should be a teâ—poral Monarch who should restore the Kingdom unto Israel and make his followers happy with external and â—emporâ— blessings If this opinion had been nourishâ—d in them it could not have been avoided but that they would have taken offence at Christs 〈◊〉 and poor estate when in stead of honours riches greatness and gâ—â—ry in this world which they expected from the Messias all things should happen contrary to their expectation Our Saviour therefore pronounceth them blessed who were not offended at him in respect of his mean condition and poor estate Mat. 11. 6. Thirdly For rectifying our judgment in that most weighty point concerning our happiness For the very foundation of a Christian conversation is the right belief concerning happiness For all men desire happiness as the supream end And such as is the end or happiness which they propound unto themselves such are the means which they use such are their studies and endeavours As for example if men place their happiness in pleasure their whole course of life is volumptuous if in riches covetous if in honour ambitious c. For these causes as I said it was necessary that it should be declared what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth that the happiness which by him they were to expect did consist in spiritual grace and eternal glory Mat. 5. 3. Blessed are the poor or beggers in spirit for theirs is the Kingdom of heaven and so in the rest in every whereof two degrees of happiness are noted 〈◊〉 the one set down as the Schoolmen speak per modum meriti which I called grace the other per modum praemij which Lealled glory the one being be 〈◊〉 via or our happiness nâ—this life the other beatitudo patriae or our happiness in the life to come S. Paul likewise expoundeth the happiness which we have by Christ to be spiritual Ephes. 1. 3. Blessed be God saith he who hath blessed us with all spiritual blessingâ— in heavenly things in Christ. Thus S. Peter speaking of this Covenant which God made with Abraham and applying it to the Iewâ— expoundeth this blessedness to be their turning and consequently their freedom from sin Ye â—e saith he Act. 3. 25 26. the children of the Covenant which God made with our fathers saying unto Abraham and in thy seed shal all the families of the earth be blessed unto you first Gâ—d having raised up his Son Iesus sent him to bless you in turning away every one of you from your iniquities In like manner the Apostle Paul Galat. 3. expoundeth this blessedness of justification by faith redemption from the curse of the Law and receiving the promise of the spirit Those which are of faith saith he vers 7. 8. 9. are the sons of Abraham and the Scripture that is the holy Ghost who speaketh in the Scripture foreseeing that God would justifie the 〈◊〉 through faith preached the Gospell before to Abraham saying in thee that is in thy seed shall all nations be blessed Gen. 12. 2 3. chap. 13. 15. 17. chap. 15. 18. So then they which be of faith are blessed with faithfull Abraham Again vers 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit But most chiefly in this place where the Holy Ghost doth as it were ex professe expound what this blessednesse is viz. That he would give us that we being deliverâ—â— from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life Now that this is a most true perfect exposition I will prove by these two reasonâ— And first for the truth of it For wheraâ— there 〈…〉 called obtain in this life 〈…〉 and sanctification justification by 〈…〉 to the Kingdome of 〈…〉 with it concur redemption 〈…〉 adoption being all in substance the 〈…〉 only in some relation or respect For when God doth forgive our 〈…〉 of Christs righteousnes he doth both redeem and reconâ—â—â—e and justifie and adopt 〈◊〉 but with this distinction First that when fâ—rgiving our sins by which we are bound over to death and damnation and held 〈…〉 sunne and Satan he fiâ—eth us from this bondage he is said to redeeme us Ephâ—s 1. 7. Col. 1. 14. Secondly when forgiving 〈…〉 whereby we are the children of wrâ—th and enemies against God he receiveth us â—nto his love and favour in Christ he is said to reconcile us 2 Cor. 5. 19. Thirdly when forgiving our sins which exclude us from heâ—ven and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 and doth accept of us in Christ 〈…〉 and as heires of salvation he is said to just 〈…〉 Rom. 3. 24. 25. 4. 6 7 8. Fourthly wâ—en forgiving our 〈…〉 of the Devill he doth in Christ 〈…〉 to be his children he is said to adopt us The second degree is Sanctification by which we are prepared and made fit for Gods Kiâ—â—dome Now these two are the two parts of the gift which God by oath in this place promised to give to the faithful the sons of Abraham viz. deliverance from the hand of our spiritual enemies namely the law sin death and the devil which is our redemption or justification and grace to worship God without fear in holyness and righteousness before him all the days of our life which is our sanctification 2. And that it is a ful and perfect exposition it is easily proved because not only to the whole gift here promised but to every part and parcel thereof happyness is ascribed in the word of God As first to redemption for what is it to be redeemed by Christ but to have remission of sins by him Ephes. 1. 7. Col. 1. 14. By him we have redemption even the remission of our sins But to the remission of sins the holy Ghost ascribeth blessedness Psal. 32. 1 2. Rom. 4. 6 7. Blessed is the man whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity 2. Secondly to a godly life which is here termed the worship of God in holiness and righteousness in which
grace doth concurre with it to the act of justification So are we sanctified in part â—â—gether with other graces and therefore is never severed from the grace of regeneration or from other sanctifying and saving graâ—â—â— and further it is the property of faith having justified us inwardly to purifie the heart Act. 15. 9. and outwardly to work by love Gal. 5. 6. Therfore though to the act of justification neither outward obedience nor inward graces do concur with faith as any cause thereof Yet in the subject that is in the party justified they must and do concur as necessary fruits of a true and lively faith without which it is dead Iam. 2. 20. And therefore a true lively justifying faith is also a sanctifying faith Now both from the order and conjunction of these graces we may infer a singular consolation to all the trueâ— Children of God For if there be such a conjunction between these two graces of justification and sanctification that whosoever hath the one hath also the other and who hath not both hath neither then it followeth necessarily that as he that is justified is also sanctified So he that is sanctified is also justified and if the order between them be such that a man cannot serve God in the duties of sanctification untill he be justified nor cannot worship God aright untill he be redeemed from his spiritâ—all enemies then it followeth 〈◊〉 that they who are in any true measure sanctified are also justified that they who sincerely desire and endevour to walk in the obedience of Gods holy will making conscience of their wayes are redeemed from the hand of their spirituall enemies And not only may we from our sanctification come to the certain knowledge of our justification but also we may thereby make our calling and our election sure For dost thou professing the true faith endevour to keep a good conscience and to walk uprightly before God then it is certain that thou art justified by a true faith art thou justified then 〈◊〉 is certain that thou art effectually called art thou called according to Gods purpose then without doubt thou art elected art thou elected then undoubtedly thou shalt be saved Seeing then such singular comfort â—â—setâ— from the leading of a godly and upright 〈◊〉 as that thereby we may make our calling and election sure hereby we should all of us be excited to the study of godlinesse and practise of piety for the greatest comfort that we can have in this life is to be 〈◊〉 of our election and salvation But to the knowledge of our election we cannot come 〈◊〉 by any thing going before as the cause thereof but à posteriori by the effects The sâ—ries or chaine of the degrees of salvation may not unfitly be compared to Iacobs ladder which reached from the earth to heaven the lowest step whereof in this life is our sanctification whereon if we can set our foot we may from thence arise to our justification and from thence to our effectuall calling and from thence to our election But if we will without ascending by these degrees take upon us to conclude the certainty of our election we shall be like him that being to go up a ladder would strive at the first to set his foot on the highest step of the ladder neglecting the lower degrees CHAP. V. Of the parts of the gift severally and first of Redemption NOw we are to speak of the parts severally and first of redemption in these words That we being delivered out of the hand of our enemies Where wee are to note Three things 1. The parties that are redeâ—med 2. The party by whom and after what manner 3. The parties from whom our enemies 1. The parties redeemed are We who have Abraham to our Father that is to say the faithfull not all men but those only that believe For so God loved the world that he gave his only begotten Sonne that whosâ—ever believeth in him should not perish but have everlasting life Ioh. 3. 16. Thus he is said to have saved his people from their sins Matth. 1. 21. to lay down his life for his sheep Iohn 10. 15. to have given himself for his Church Ephes. 5. 25. that he might redeem us from all iniquity and might purifie to himself a peculiar people Titus 2. 14. The Prophet Esay teâ—tifieth that Christ by his knowledge that is by the knowledgement of him which is faith shall justifie many Esay 53. 11 12. for he shall bear their iniquities and that he bare the sin of many and our Saviour himselfe Matth. 26. 18. that his blood was shed for many for remission of sins It is true that Christ his death is a sâ—fficient price of ransome for the sinnes of the whole world Yea of more worlds if there were more then one for his blood and his sufferings whereby he redeemed us were the blood and sufferings of him that was and is God Act 20. 28. but yet they are effectual only to those that do believe Arg. 1. For if Christ had redeemed all men then all should be saved 1. For all that are redeemed are also justified and all that are justified shal be glorified 2. For for whom Christ died for them he hath satisfied the justice of his father so that there is no condemnation to them whom Christ hath redeemed 3. For whom Christ dyed them by his death he reconciled to God now they who when they were enemies were reconciled to God by the death of his Son much more being reconciled 〈◊〉 be saved by his life Arg. 2. Neither may we think that Christ would die for them for whom he would not pray But for the world faith he Iohn 17. 9. that is for the company of the 〈◊〉 and reproâ—atâ—s I pray not but for them whom thou hast given me out of the world Arg. 3. But if the Oath of an honest man ought to be the end of controversie much more ought the Oath of God in this place end this controversie concerning universall redemption For God hath sworn that to so many as he redeemeth he wil give them to worship him in holsness and righteousness But the greater part of mankind have never the grace to worship God in holyness and righteousness and therefore to them the benefit of redemption doth not belong Now when we do profess our selves to be the redeemed of the Lord we do withall confess that in our selves we are bondmen and servants whom Christ came to redeem out of this bondage But howsoever all will challenge to themselves the benefit of Redemption yet how few in comparison do acknowledg their bondage But like the unbelieving Iews when our Saviour promised them liberty profess that they never were in servitude Iohn 8. 33. and so bewray themselves not to be redeemed But this humble conceipt of our selves before our Justification is necessary for us if either we would seek to Christ or have him to respect us For if by nature we be not
to undergo the wrath of God in our steed the fear whereof when he was in that grievous agony caused him to sweat great dropps of blood Luke 22. 44. and the sence thereof on the Cross being in his own sence as a man forsaken of God made him cry out My God my God why hast thou for saken me Mat. 27. 46. The acknowledgment of this wonderful love of Christ ought first to work in us a love in some measure answerable to his that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour Eph. 5. 2. so we should present our bodies a living sacrifice holy and acceptable unto him which is our reasonable service Rom. 12. 1. And as he gave himself for us so should we bâ—willing and ready if occasion serve to lay down our lives for him the rather because he hath promised that whosoever shal lose his life for his sake and the Gospels shal save it Mar. 8. 35. We owe our selves unto Christ in a double or treble respect first for that in our creation he gave us to our selves secondly because in our redemption when we were lost he restored us to our selves thirdly when in restoring us he gave himself for us For our selves given and restored we may and ought to give and render our selves but what retribution shal we make him for himself For though we should give and render our selves to him or for him a thousand times yet what are we to him As Bernard sweetly argueth Lib. de delig Deo Secondly we are to imitate our blessed Saviour as the Apostle exhorteth us in respect of his love shewing it self in his wonderful humiliation and obedience for us Phil. 2. 5. Let the same mind be in you which was in Christ Iesus who being God coequall with his Father for our sakes abased himselfe to become man and being man humbled himself not only to all active obedience performing all righteousness as being made subject to the Law for us but also to the passive obedience being obedient to death even the death of the Crosse and all this for us men and for our salvation Thus you have heard the love of the Father in giving his Son and the love of the Son in giving himself for us whereunto we may add the love both of the Father and the Son in sending the Holy Spirit the Spirit of love to accomplâ—sh our redemption and also of the Holy Ghost who furnisheth with his graces and furnished sendeth forth the Embassadours and Ministers of God committing unto them the meanes of our salvation in and by which hee having united us to Christ and made us partakers of him he worketh effectually in the hearts of Gods chosen all those saving and sanctifying graces wherby they are not only entiâ—led unto Gods Kingdome but also fitted and prepared for the same But as in the work of our Redemption we have observâ—â— the 〈◊〉 love of God so in the second place we are to observe his infinite justice manifested in the same For such is the justice of God that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death of his only begotten Son The consideration whereof ought to strike a terror in them that do not believe nor repent For if God punished the sins of the faithful in Christ what shal become of them who have no part in Christ Undoubtedly every sin as it deserveth death so is it punished with death either with the death of Christ in the behalf of them that believe or with the death of the parties themselves who are not in Christ. And as it ministreth terror to the wicked so it affordeth singular comfort to the faithful who are in Christ. For they may from the consideration of this justice of God safely conclude that to them being in Christ there is not only no condemnation but not so much as any punishments so properly called which in order of justice is inflicted by way of vengeance to satisfie the justice of God For Christ having fully satisfied the justice of his Father in the behalf of all them that believe it cannot stand with the justice of God to punish the same sins in the party which he hath already punished in Christ. The children of God are indeed subject to manifold afflictions which are mala poenae but unto them the nature of them is changed so that they be not punishments to them but either fatherly chastisements for when we are judged 1 Cor. 11. 32. that is afflicted for our sins we are chastised of the Lord that we should not be condemned with the world or else trials for their good Thirdly we observe how heynous and how detestable our sins are in the sight of God the guilt whereof could not be expiated nor the justice of God satisfied nor his wrath for them appeased by any other means but by the most precious blood of the eternal Son of God That both in respect of our sins past we should be touched with remorse when we consider that by our sins we nayled our Saviour to the Cross to which end we are to pray that the Lord would pour upon us the spirit of grace and supplication that when we look upon him whom we have pierced we might lament and mourn as a father mourneth for his only son and also in respect of the time to come we should not be animated to commit any sin as being smal seeing there is none so smal but the price of it was the precious blood of Christ none so light but that if we be not eased from the burthen of it by the merits of Christ it is of sufficient weight to presse us down to hell The third thing to be considered in the doctrine of Redemption are the enemies from whom we are delivered which are not carnall as the Jews imagine dreaming that their Messias should be a temporal Monarch who having subdued their enemies which held them in subjection should restore the Kingdom to Israel but spirituall And these are the Law sin death and the devill the Laâ— being the strength of sinne sinne the sting of death and death the power of the devil from the hand that is from the power of all which our Saviour Christ hath delivered us If it be demanded why among the enemies I do not reckon the world I answer if by World be meant worldly desires as 1 Ioh. 2. 15 16. they are comprehended under the title of sin if wicked worldlings they are but the feed of the Serpent and the instruments of the Devill And in both senses not only our Saviour hath overcome the world for us Ioh. 16. 33. but the faithfull also in and by him 1 Ioh. 4. 4. and 5. 4 5. The Law by reason of our transgression is an enemy unto us whether we consider the yoke of the Ceremonial Law or the bondage wherein the Morall Law did hold us
effectuall to justification when by it we receive Christ who is our righteousnesse For when this beliefe is willing lively and effectuall we do receive Christ not only in our judgements by this true and lively assent but also this lively assent working both on the heart and the will we receive him in our hearts by an earnest desire that he may be applied unto us and we made partakers of him which desire we expresse in hearty prayer and in our will by resolving to acknowledge him to be our Saviour and to rest upon him for our salvation For 〈◊〉 a man truly and effectually believe that in himself and without Christ he is accursed according to the sentence of the Law and that in Christ if he believe in him he shall be happy and blessed according to the doctrine of the Gospell and not desire both to be freed from that damnable estate and to be made partaker of happiness in and through Christ can a man truly and effectually believe that being in himself accursed he shall notwithstanding the curse of the Law notwithstanding the testimony of his own accusing conscience notwithstanding the accusations of Satan become happy and blessed in Christ if he shall believe in him and not resolve with himself that whatsoever the Law his own conscience or the Devill can object to the contrary he will acknowledge Christ to be his Saviour and rest upon him for salvation For as the understanding when it conceiveth any thing to be true not by evidence of reason but by the authority of God speaking in his Word as in matters of faith hath the concurrence of the will acted by the Spirit of God willingly to assent thereunto So when the understanding enlightned by the Holy Ghost conceiveth and judgeth any thing to be good it commandeth the will to embrace it the will ordinarily following the judgement of the practiâ—â— understanding To sanctification it is effectuall as it is a grace of regeneration 1 Ioh 5. â— purâ—fying the heart and working by love and transforming a man into a conversation answerable to that which he doth believe and therfore is ever joyned with repentance which the Holy Ghost regenerating us with it and by it worketh in us and therefore a lively faith is never severed from repentance nor repentance from it for as we cannot truly repent unlesse we believe so we cannot truly know that we believe unlesse we repent This assent being true willing lively and effectuall as I have said is the very condition required in the promise of the Gospell and the first degree of justifying faith which if we have obtained we may and ought to apply the promise of the Gospel to our selvs This being a matter of excellent comfort and of singular use I will prove by plain testimonies of Scripture and by evident reasons the rather because I know to some it will seem a paradox 1. The testimonies of the Scripture are these For first This is the saith for which our Saviour pronunoceth Simon Peter blessed Thou art Christ the Son of the living God Mat. 16. 16 17. The like profession is made by the Apostles Ioh. 6. 69. and by Martha Ioh. 11. 27. 2. Joh. 20. 31. These are written that you might believe that Iesus is the Christ the Son of God and that believing you may have lâ—fe through his Name 3. Act. 8. 37. 38. Here is water saith the Eunuch what doth hinder me to be baptized Philip said If thou believe with all thine heart thou mayest And he answered and said I believe that Iesus Christ is the Son of God 4. Rom. 10. 9 10. If thou shalt confesse with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the 〈◊〉 man believeth unto righteousnesse and with the mouth confession is made to salvation 5. This is the Faith without which it is impossible to please God For he that commeth to God must believe that he is and that he is a rewarder of them that seek him Hebr. 11. 6. 6. 1 Joh. 5. 1. Whosoever believeth that Iesus is the Christ is born of God 7. 1 Joh. 5. 5. Who is he that overcommeth the world but he that believeth that Iesus is the Son of God 1. The reasons 1. The justifying and saving Faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement which is all one with assent 1 Tim. 2. 4. 2 Pet. 1. 2 3. or of knowledge meaning acknowledgement as Ioh. 17. 3. Esay 53. 11. My righteous servant meaning Christ agnitione sui by the acknowledgement of himself that is by faith in him shall justifie many 2. To receive Christ is to believe in him Ioh. 1. 12. By this lively assent we receive Christ as hath been said in our minds in our hearts in our wils If any man therefore object that justifying faith consisteth not in assent but in application of the promises 3. I answer that there are two degrees of justifying faith the one being 〈◊〉 assent to the promise of the Gospell the other a sound application therof to our selves By the former as being the condition of the promise we are justified in foro coelesti in the court of heaven by the latter in the court of our own conscience By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification 4. By the second degree of faith which some call speciall faith the promises of the Gospâ—ll are to be applied But they cannot be applied to any aright but only to those who have the condition of the promise which is the justifying faith For the Gospell doth not promise justification and salvation to all but to those only who have a justifying faith Therefore a man must be endued with justifying faith before he can or ought to apply the promises of the Gospell to himself For as salvation is promised to them that believe so damnation is denounced to them that believe not Mar. 16. 16. Ioh. 5. 16. 18. 5. It is a very erroneous opinion to think that we are justified or do obtain remission of sins by being assured and much more by being fully assured of the forgiveness of our sins or that we are to believe that they are forgiven to the end that they may be forgiven For justification and remission of sins is promised only to those that believe by a justifying faith I speak of those who are adulti and are come to the years of discretion not of infants who are justified sometimes before they actually believe therefore a man must have justifying faith before he hath remission of sins for by faith we obtain remission of sins and by faith we are justified and therefore have we believed in Christ that we might be justified by the faith of Christ A mans sins must be forgiven before he can be assured that they be
And that we may soundly apply the promise to our selves we must first be assured that we have the condition of the promise which is the first degree of justifying Faith whereof I have spoken that is a true lively and effectuall assent which we may know our selves to have if our belief be effectuall as before I said both to justification as it is when by it we receive CHRIST who is our Righteousnesse not only in our judgements but also in our hearts and in our willes and also to sanctification as it is when it produceth the duties of repentance Having therefore the condition of the promise and knowing that thou hast it thou art bound in conscience whatsoever the Papist faith to the contrary to apply the promise to thy self as belongeth to thee Doest thou therfore truly believe that Christ is the Saviour of all those that truly believe in him then thou art bound to believe that he is thy Saviour that he died for thy sins and rose againe for thy justification that by him thou hast remission of sins and that by him thou shalt be saved Otherwise if thou knowest thy self to have the condition of the promise and wilt not apply it to thy self that is if knowing thy self truly to believe that Christ is the Saviour thou wilt not believe that he is thy Saviour thou makest God a lyar saith S. Iohn in not believing the record which God gave of his Son And this is the record that God hath given to us that believe in Christ eternall life and that this life is in his Son He that hath the Son as every true believer hath hath life and he that hath not the Son hath not lifâ— These things saith he I have written to you that believe on the Name of the Son of God that you may know that you have eternall life and that you may believe on the Name of the Son of God The meaning of which last words seemeth to be this I have written to you that believe on the Name of Christ by a true and lively assent but have not perhaps as yet attained to any sound assurance that you applying the promises of the Gospell to your selves and gathering testimonies to your selves that they belong to you by such markes as I in this Epistle have set down may attain to assurance and so proceed from Faith to Faith For without absurdity the Words cannot be understood of the same degree of Faith I have written to you that already believe in Christ that you may believe in him What No otherwise then already they do believe Yes no doubt that they which believed in a lower degree without assurance might know that they have eternall life and that so attaining to a higher degree of faith might thereby be assured of salvation by Christ. Now this application is made by a practicall Syllogisme the proposition whereof which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the undoubted Word of God Whosoever truly beleeveth in Christ he shall be saved The assumption is the testimony of our own spirit which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I through Gods mercy do truly believe in Christ. For the Holy Ghost having opened my heart as he did the heart of Lydia Act. 16. 14. to assent unto or to believe the Gospel I do receive Christ not only in my judgement by a firme willing and unfaned assent but also in mine heart by an earnest desire to be made partaker of him which is the desire of application and in my will by a setled resolution whatsoever the Law mine own conscience or the Devill can object to the contrary to acknowledge him to be my Saviour and to rest upon him for salvation which is the resolved purpose of application The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the Holy Spirit testifying with our spirits in the assumption according to the word in the proposition Therefore I through Gods mercy shall be saved which is the voice of speciall Faith The consequence of this and all other formall Syllogismes is such that the conclusion cannot be false if the premisses be true Otherwise a contradiction would be implied that is contradictories would be true together which is impossible For if this conclusion should be false then either the Proposition is not true that whosoever truly believeth in Christ shall be saved or the assumption that I truly believe in Christ. Of the proposition of this Syllogisme there can be no doubt it being the undoubted word of God and the main promise of the Gospel Against the assumption two things may be objected the one out of the doctrine of our Divines the other out of the doctrine of the Papists For some of our Divines define faith to be a full assurance of the love of God concerning the remission of our sins and eternall salvation by Christ or in other words to the like effect But the faith mentioned in the assumption is no such assurance I answer that our Divines defining the speciall Faith are not to be blamed for defining it according to the perfection thereof for so every vertue and grace ought to be defined that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned but may aspire towards perfection But if any shall hereupon inferre that no man doth truly believe who hath not that full assurance as some vnadvisedly have done he shall give occasion to the greatest part of believers either to dispair that they have not Faith because they have not ful assurance or because they woul not be thought without Faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first nor at once but by divers degrees after much practice of piety and long experience of Gods goodnes towards them and never is so fully obtained before the end of this life but that somewhat still may and ought to be added to it The objection of the Papists against the assumption is that a man doth not know that he doth believe and therefore not being assâ—red that he doth believe he can have no assurance of salvation This is in deed the thing which they must stand unto if they will deny as they doe the certainty of salvation For if a man may be assured that he doth truly believe he may also be assured that he shall be saved But that the faithfull may know that they believe I prove 1. Because every beleever is taught to say I beleeve in God the Father I believe in God the Sonne I believe in God the Holy Ghost This profession of Faith every true Christian is bound to make with confidence therefore every true Christian is bound to know that he doth believe The father of the demoniack though indued but with a weake faith when our Saviour told him that the cure of his Sonne was possible if he could believe returned
speciall Faith that this man or that man shall be saved is not grounded on the Word ergo it is not a true Faith Resp. Particulars are included in the generall quod omnibus promittitur singulis promittitur therefore if it be true that all believers shall be saved then it is as true that this or that believer shall be saved and this the Apostle teacheth Rom. 10. 9. if thou c. 3. Because Faith mentioned in the Scripture is the Faith of assent and not of application I answer that as there are many places which speak properly of assent some wherof I before cited so there are many which mention or meane the speciall Faith As namely all those places which are very many and almost innumerable wherein the faithfull doe apply and as it were appropriate those things which are spoken of God * to themselves As my God my Lord my Saviour the God of my salvation c. * Psal. 3. 7. 4. 1. 5. 2. 7. 1. 5. 13. 3. 16. 2. 18 1 2. 46. 19. 4. 22. 1 8. 27. 1. 9. 38. 41. 22. 43. 4 5. 51. 14. c. Hab. 3. 18. Luke 1. 47. John 20. 28. c. So Gal. 2 20. Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Sonne of God who loved me and gave himselfe for me Likewise in those places where the faithfull professe their assurance of justification and salvation as Iob. 13. 18 19. 25 26 27. Psal. 103. 3. who forgiveth all thine iniquities Psalm 32. 5. Rom 8. 35. 38. 2 Tim. 1. 12. Secondly upon the Patrons of speciall Faith the Papists doe presle divers inconveniences and absurdities As 1. If every man be bound to believe in particular his owne salvation then it would follow that every man shal be saved because no man is bound to believe an untruth but the consequent is false therefor the antecedent Answ. I have shewed before that every man is bound upon paine of damnation to have the first degree of Faith which is to give a firme assent to the promise of the Gospell assuring salvation to all those that believe in CHRIST but the second degree none ought to have but they only who have the first no man ought to apply the promise of the Gospell to himselfe who hath not the condition of the promise unlesse he will pernieiously deceive himselfe For as hee that believeth shall be saved so he that believeth not shal be condemned Mark 16. 16. If thou dost truly believe that CHRIST is the Saviour thou art bound to believe that he is thy Saviour And so believing in CHRIST and receiving him both by assent and applycation thou shalt undoubtedly be saved The second absurdity 2. Those that have this speciall Faith ought not to aske the forgivenes of sinnes which notwithstanding our Saviour teacheth his owne Apostles to aske For they that have full assurance of the forgivenes of all their sinnes ought not to aske forgivenes unlesse they will dally with God for nothing desireth that which it hath I answer 1. that not all believers have full assurance some are incipients some proficients some perfect or growne men in CHRIST Those that are incipients pray both that their sinnes may bee forgiven and that they may have some assurance there of proficients and those that bee growne men pray both that their sinnes may bee remitted and their assurance augmented for none are so perfect but that their assurance may be increased 2. As wee dayly sinne so wee must dayly ask forgivenes prayer being the meanes that GOD hath ordayned to that end Ob. Yea but saith the Papist yee forsooth have already full assurance of the remission of all your sinnes not only past but also to come Answ. It is absurd to imagine that sinnes be remitted before they be commited and much more that we be assured they are remitted before they be either remitted or committed that indeed were a doctrine to animate and to encourage men to sinne But howsoever the Pope somtimes forgiveth sinnes to come yet God doth not when God justifieth a man he giveth him remission of sinnes past Rom. 3. 25. As for time to come we teach that although Christ hath merited and God hath promised remission of sinnes of all the faithfull unto the end of the world Notwithstanding remission of sinnes is not actually obtayned and much-lesse by speciall faith believed untill men doe actually believe and repent and by humble and faithfull prayer renew their faith repentance For as God hath promised to the faithfull all good things but how Mark 7. 7 8. 〈◊〉 them that ask that seek that knock so also remission of sins Neither is it to be doubted but that remission of sin though merited by CHRIST though promised by GOD though sealed unto us in the Sacrament of Baptisme is obtayned by the effectuall prayer of those that believe and repent for whom CHRIST hath merited it and to whom GOD hath promised it in his Word and sealed it by the Sacrament even as the obtayning of the raine which GOD hath promised 1 Kings 18. 1. 41. and the Prophet Elias had fore-told is ascribed Iam. 5. 16. 18. to the effectuall prayer of Elias 3. The third absurdity which the Papists put upon the doctrine of speciall Faith is that by it men are animated to commit all manner of sinne As if it were no matter how many or how great sinnes a man doth commit so long as he is assured by speciall Faith that all his sinnes past present and to come are remitted Answ. That which they say of sinne to come is a malicious slander as I noted before but I answere the practice of sinne especially of any crime and going on in the same without repentance cannot possibly stand with the assurance of Faith Neither can a man be assured of the forgivenes of any sinne whereof he doth not repent and much lesse can he be assured before hand of the forgivenes of that sinne which presumptaously he doth purpose to commit As for the doctrine of speciall Faith I doe confidently professe that there is scarce any one doctrine in all Divinity of greater force and efficacy either to encourage men to well-doing or to preserve them from evill For as I have shewed before the more a man is assured of GODS love towards him in CHRIST in forgiving his sinnes and giving unto him eternall life the more will his heart be inflamed with love towards GOD and towards his neighbour for GODS sake the more zealous will he be of GODS glory the more thankfull for his mercies the more desirous to please the more fearefull to displease the more carefull to obey him the more ready when he hath offended to returne unto him c. and therefore not without cause chasidim the favourites of GOD who have experience and assurance of GODS speciall favour towards them are every where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
is godly 3. Having thus by application of the promises to our selves as having the condition thereof attained to some measure of assurance we are to be carefull to use all other meanes which GOD hath ordained for the confirming of this assurance The first meanes is Prayer both for the spirit of adoption and for the encrease of our Faith As touching the former forasmuch as speciall Faith is the work of the Holy Ghost shedding abroad the love of God in our hearts we are therefore to entreat the Lord that he would give us his Spirit which he hath promised to give to those that aske him Luke 11. 13. the spirit of adoption crying that is by whom we cry in our hearts Abba Father Gal. 4. 6. Rom. 8. 15. testifying with our spirits that we are the sonnes of GOD and if sons then also heyers heyers of God and coheyers with Christ Rom. 8. 16. 17. by whom we are sealed to the day of our full redemption who also is the earnest of our inheritance 2 Cor. 1. 22. Ephesians 13 14. 4. 30. And as for the other because full assurance is the highest degree of speciall faith unto which we do never so fully attaine but that still more and more may and ought to be added therefore we are to pray continually for the increase thereof saying with the father of the Damoniack Mark 9. 24. I believe Lord but help thou my unbelief and with the Apostles Luke 17. 5. O Lord increase our faith For as Augustine saith fides fundit orationem fusa oratio fidei impetrat firmitatem De verbis Do. serm 36. 2 Unto prayer we are to adjoyne repentance for our sinnes without which neither is our faith lively nor our prayers effectuall the rather because to it and to the severall duties of it as proper notes and evidences of a true faith the promise of forgiveness is made as namely to confession of our sinnes to contrition in being displeased with our selves and grieved for them to deprecation in craving pardon for them to an unfained desire and purpose to forsake them and to practise the contrary duties Yea if a man shall as truly desire to confesse his sinnes to bewaile them and to forsake them as hee doth desire the forgiveness of them such an one may undoubtedly be assured of the remission of them For most gracious are the promises of God made unto penitent sinners as Prov. 28. 13. Whosoever confesseth and forsaketh his sinnes shall have mercy so Jerem. 3. 12 13. Levit. 26. 40 41. Hos. 14. 1 2 3 4. 2 Chron. 7. 14. More particularly as I said to confession 1 John 1. 9. Job 33. 27 28. Psal. 32. 5. Luke 15. 21. To contrition Mat. 5. 4. Psal. 34. 18. 51. 17. Esay 57. 15. 61. 1 2 3. 66. 2. To humble deprecation Zach. 12. 10. Luke 18. 13. Hos. 4. 2. To conversion unto God and forsaking of sinne Deut. 4. 30 31. 30. 2. 10. Es. 1. 16 17 18. Jerem. 3. 1. 22. 18. 8. Ezech. 18. 27 28. 30 31 32 33. 11. Joel 2. 12. Zach. 1. 3. Mal. 3. 7. 3. To prayer and repentance we must adde the diligent and conscionable hearing of the Word by which Faith Rom. 10. 17. as it is at the first begotten so it is nourished and encreased 1 Pet. 2. 2. 4. Because Faith begotten by the Word consisteth at the first in assent without actuall application therefore to the hearing of the Word is to be adjoyned the worthy receiving of the Sacraments which were ordained to this very end that those who have the â—irst degree of Faith may proceed to the second and go on therein Dost thou therefore truly believe that Christ is the Saviour of all those that believe in him the Sacrament which thou receivest is a pledge unto thee and an assurance that he is thy Saviour a pledge I say communicated to the receivers severally to assure every one that believeth truly according to the first degree of faith that as certainly as he receiveth the Sacrament so he is made partaker also of the thing signified which is the participation of Christ and all his merits to his justification and salvation 5. To these we are to adde reading meditation conference c. 6. The practice of piety or leading of a godly life making conscience of all our wayes and walking upright before God For hereby especially we are to make our calling and our election sure 2 Pet. 1. 10. for hee that doth these things shall never be removed Ps. 15. 5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before pag. 37. More specially by brotherly love 1 Iohn 3. 14. and the fruits thereof in giveing almes Mat. 25. 35. 1 Tim. 6. 18. 19. and forgiving the offence of others Mat. 6. 14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith Mat 6. 12. but more plainly Luke 11. 4. So much of the first doctrine CHAP. IX Two other uses of this property NOw followeth the second doctrine For if we be enabled to worship the Lord without servile feare as being freed from the terrour and coaction of the law then it followeth that we are to worship the Lord with willing mindes as David exhorteth his son Solomon 1 Chron. 28. 9. and promiseth for himselfe Ps. 119. 32. I will runne the way of thy commandments when my heart is set at liberty For therefore hath the Lord freed us from the servitude of sinne and bondage of the law that we might serve him with free and willing minds The people redeemed by CHRIST become a voluntary people psalm 110 3. or as Paul speaketh his peculiar people zelous or studious of good workes Tit. 2. 14. Thus the duties both of piety towards GOD and charity to our brethren are to be performed with willing mindes and cheerfull hearts In the duties of piety we are to serve the Lord with gladnes Ps. 100 2. I rejoyced saith David Ps. 12. 21. when they said unto me let us goe into the house of the Lord. More particularly The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly 1. Pet. 5. 2. that we may say with the Apostle Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lyeth in me I am willing to preach the Gospel for it must be done in love to CHRIST and zeale to GODS glory Iohn 21 15 16 17. Act. 20 28. in love and zeale of our brethrens salvation 2 Cor. 11. 2. It is to be heard with willingnes after the example of the Beraeans Act. 17. 11 who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde desiring 1 Pet. 2. 2. and longing after it Ps. 119. 131. To be conversant therin should be our delight Ps. 1. 2. the Word ought to be sweet unto us even as the hony and the hony combe Psal. 19. 11. 109. 103. and we should rejoyce in it as in
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
which is in foro conscientiae it is not justification properly but the knowledge and assurance of it Neither is that to be accounted justifying faith properly by which we are not justified before God nor obtaine remission of sinnes But before and without this faith by which we are justified in our consciences that is assured of our justification we are as he truly saith justified before God The 4th error that all the elect before their conversion c. stand actually reconciled and justified The fourth that all the elect before their conversion and before they have faith stand actually reconciled unto God and justified before him may also seeme a strange assertion to be uttered by a godly man For if this were true then every one that will perswade himselfe that he is elected which most men are ready to do who will thank GOD for their election before they are called may cast off all care of converting unto God of repenting for his sins of suing unto God for the pardon of them of believing in Christ because without and before either faith or repentance he hath remission of his sins and standeth actually justifyed before GOD and reconciled unto him And this is the very ground whereupon carnall Gospellers who turne the grace of God into wantonnesse do build all their presumptuous licentiousnesse that Christ having dyed for their sins they need not to dye to them that Christ having freed them from sin and from damnation they may sinne freely and without danger that Christ having reconciled them to God and purchased Salvation for them they neither need to sue for reconciliation or pardon nor take care of their Salvation that Christ having fully satisfied the justice of God by his obedience and sufferings they neither are obnoxious to punishment nor tyed to obedience But this assertion is most evidently confuted by the Scriptures which do teach that the elect are by nature the children of wrath servants to sin and Sathan enemies against God obnoxioâ—s in themselves to the fearfull curse of God as well as others untill they turne unto God crave pardon of their sins and lay hold upon Christ by faith then indeed but not till then they are reconciled unto God Col. 1. 11. Rom. 5. 10. who before were enemies then but not untill then they are actually redeemed who were before bondslaves then but not untill then they are justified who before were guilty of sin and damnation then and not untill then their sins are actually pardoned For actuall pardon is of sins past Orig. in Rom. 3. Lib. 3. indulgentia non futurorum sed preteritorum criminum datur Rom. 3. 25. and we may not presume that our sins are pardoned before we repent of them and much lesse may we dreame that they are actually remitted before they be committed For the better understanding whereof we are to consider the merits of Christ and the benefits which we have therby according to his own intention expressed in the covenant of grace the condition whereof is faith and are not to extend them to those to whom they were not intended Christ is the Saviour of the world yet al are not saved nor to be saved for many still remain in the state of damnation he is the Redeemer of man-kind yet all are not actually redeemed for many still remaine in the servitude of sin and Sathan For they that commit sin are the servants of sin Whereas if the sonne had made them free they should have been free indeed 2 Cor. 5. 19 Joh 8. 34 36. God was in Christ reconciling the world unto himselfe and yet very many as they continue in their rebellion against God so the wrath of God abideth upon them Joh. 3. 36. Neither ought this to seeme strange seeing the covenant of grace promiseth and assureth neither Salvation nor remission of sins nor other benefits of Christ to all but only to those that believe So God loved the world that he gave his onely begotten sonne that whosoever believeth in him should not perish but have life everlasting John 3. 16. Mark 16. 16. he that believeth and is baptized shall be saved but he that believeth not shall be condemned To this purpose consider the diversifying of the phrase used by the Apostle in the comparison betwixt the first and the second Adam Rom 5. 19. As by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many that is the multititude of them which shall be damned were made sinners so by the obedience of on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the multitude of them that shall be saved he doth not say were made but shall be made righteous The reason of which diversity is this because the Apostle had respect to all those elect who as yet have not believed either because as yet they were not or as yet are not or because as yet they were not or yet are not called For it is necessary that all men should confesse and acknowledge themselves to be sinners in Adam ab origine from their first being For by generation the sinne of Adam is actually communicated to all his posterity and no sooner are they partakers of the humane nature then they do participate in his sinne But we may not say that the righteousnes or obedience of Christ is communicated to all from their beginning but onely I speak after the manner of the Scriptures of those which are adulti to those that believe Neither are they in their generation or before made partakers of Christs righteousnes but in their regeneration That no man therefore should neglect the benefit of justification as though he had already obtayned it before his conversion or effectuall calling or regeneration in which faith is ingenerated by the Holy Ghost in the soules of the elect he speaketh in the future tense that men should understand that they are not borne just or justifyed but that they shall be justified so soone as they turning unto GOD shall believe in Christ and that they are just nonnatâ—sed renati not born but born anew wherefore before we ought to presume that we are justified we must be called converted regenerated For whom GOD hath elected them hath he called according to his purpose and whom he hath so called them and no other hath he justified Rom. 8. 30. Thus then we are to conceive of Christs merits and the benefits which we have thereby that howsoever our Saviour Christ did in the dayes of his flesh meritoriously redeeme and save men paying a price of ransome sufficient for all and fully satisfying the justice of GOD in the behalfe of al that shall be saved yet notwithstanding none are actually redeemed or reconciâ—ed or justified but they only to whom the merits of Christ are applyed and they are applyed only to those that believe I speak of those which are adulti for to elect infants dying in their infancy they are applyed by the Holy Ghost neither can any be assured that they truely believe
but such as repent of their sinnes and make conscience of their wayes This learned man therefore should have distinguished betweenâ— the merâ—t of redemption and actuall redemption even as well as between the merit of Salvation and the actuall possession thereof Christ merited our redemption and Salvation long since yea his merit thereof hath ever been in force since the beginning of the world Apoc. 13. 8. but yet none are actually made partakers of redemption but such as to whom it is appyed that is to those that truely believe for they only receive it and to them onely according to the Covenant of grace it was intended Otherwise he might say that all the elect are actually saved for whom Christ purchased eternall life who notwithstanding are not saved so much as in hope untill they do truely believe And if all the elect be actually justified before God because Christ did merit their justification why doth he not say in like manner that all the elect are actually sanctifyed seeing Christ was made unto us of GOD not onely righteousnesse 1 Cor. 1. 30. and redemption but also sanctifycation and hath as well merited our sanctification for us as our justification Againe what benefits we obtaine by Christ we receive them by Faith and therefore in the Scriptures the same benefits which we receive from Christ are ascribed to Faith by which Christ and his merits are ours by which also Christ dwelleth in us Eph. 3 17. we live by Christ we live by Faith Gal 2. 20. by Christ we have remission of sinnes by Faith we obtaine remission Act. 10. 43. 26. 18. we are justified by Christ we are justified by Faith Rom. 3. 28. By Christ we are made the sonnes of God by faith we are made the sonnes of GOD Joh. 1. 12. and so in the rest and therefore to imagine that we are justified before GOD without Faith is a dreame Moreover this assertion cannot stand with the perpetuall Doctrine of the Apostle Paul who teacheth that we are justified before GOD by Faith therefore not before nor without Faith By faith saith he without workes that is by the righteousnesse of Christ apprended by Faith and not by inherent righteousnesse Neither doth he in those places speak of justification in the Court of Conscience whereby we are assured of our justification for as before men we are justified Jam. 2. â—4 that is declared and known to be just by good workes so much more by our good workes by which we are to make our election 2 Pet 1. 10. our calling our justification sure we are justified in our own Conscience that is assured of our justification And to conclude this assertion is such a 〈…〉 Protestant nor Papist did ever hold that a man who is come to yeeres is actually justified before GOD before and without faith The fifth erâ—our that Faith is not the mother grace 5. The fifth that faith is not the root nor the mother of other graces and that the soule is not disposed to believe sooner then to love GOD or our neighbour or to produce the act of any other grace But this I have sufficiently disproved in the discourse shewing evidently that as without faith there can be no other grace so not onely from it all other graces do spring but also according to the measure and degree of it is the measure and degree of all other graces We are not disposed to love GOD as we ought untill we be by faith perswaded of GODS love towards us we cannot hope for the performance of Gods promises to us unlesse by faith we are perswaded that they belong unto us we cannot trust in GOD nor rejoyce in him unlesse by faith we are perswaded of his goodnesse and bounty towards us and so â—n the rest and what is more plaine then that love which is the fulfilling in the whole law proceedeth from Faith unfained as being the fruit thereof 1 Tim 1. 5. Chrysostome and Theophilact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother and fountaine of all graces and Calvin Justit l. 3. c. 2. sect 41. sect 42. c. 3. sect 1. sola est fic'es quae in nobis charitatem primum generat it is faith only which first ingendereth charity in us it begetteth also hope and newnesse of life as he saith But to omit other testimonies St. Peter seemeth to acknowledge this truth 2 Pet. 1. 2 3. where he prayeth for them to whom he wâ—iteth that grace and peace be multiplyed unto them by the knowledge of God and Jesus our Lord according as his divine power hath given unto us all things that pertaine to life and godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us c. that is by faith The sixt error that Faith is assiance 6. The sixt that faith is assiance and so to be defined and that trusting to the promise is the proper act of faith as it justifieth c. But I have proved that faith is not affiance nor affiance faith But a fruitâ— of faith as well as hope and that by faith we have affiance Eph. 3. 12. whereunto I adde that the trust in GODS promises to be in particular performed to us is not faith but â—ope Yea but promises faith he are both true and good therefore our assent to them is with adherence affiance and trust Answ. The promises are true the things promised are good we believe the promise we hope for the thing promised As contrarywise Gods threatnings are also true and the things threatned evill as therefore he that believeth the threatning to be true feareth if it be applyable to himselfe the thing threatned and yet this feare is not of the nature of faith but a fruit and consequent thereof so he that believeth a promise to be true and can apply it to himself trusteth hopeth for the thing promised which trust in respect of the promise is no more of the nature of faith then feare in respect of the threatning But that affiance is of the essence of justifying faith he will make good by divers reasons first from the phrases of believing Iohn 1. 12. Rom. 10. 1â— â—s Rom 4. 5. Act. 16. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eph 1. 12. 〈◊〉 that is in or upon which imply affiance A. That as I said in the discourse affiance is such an unseperable fruite of faith that sometimes it is implyed in the phrase of bliâ—ving in Christ. For that phrase may and sometimes doth imply three acts the first of assent that he is the Saviâ—â—r of all that believe in him which ass 〈◊〉 it be lively and effectuall is the proper act of that faith whereby we are justified before God and in this sense the phrase of beliâ—ving in him is ordinarily used in the Scriptures yea sometimes it is attributed to those who have assented onely by a bare historicall and temporary Faith which is the Faith of hypocrites and all
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath