The Christian Warfare Part 1

CHAP. VIII. The last argument grounded upon the testimony of God's spirit.

[§ Sect. 1] L Astly,whatsoever the spirit of God doth testify in the heart and conscience of a man, and doth fully assure him thereof, that he is to believe, and of that he ought undoubtedly to be assured: but the spirit of God doth testify to the faithful, and doth fully assure them that they are the sons of God by adoption and grace, and consequently that they are elected; for none are the sons of God but those who are predestinate to be adopted through Jesus Christ, as it is Ephes. 1.5: and therefore the faithful are to believe, and ought undoubtedly to be assured that they are the sons of God elected to everlasting life. The prosition is manifest; for, what more certain truth can be imagined, than that which the spirit of God witnesseth unto our spirits, and confirmeth unto us, seeing all the properties required in a true witness, do concur in him in the highest degree, namely knowledge, truth, and faithfulness? for knowledge, he is infinite and knoweth all things, even the eternal council, and decree of God concerning our election, as appeareth 1. Cor. 2.10. The spirit searcheth all things even the deep things of God; and this spirit do we receive that we may know the things that are given to us of God. As it is verse. 12. What fitter witness therefore can be imagined in this respect than God's spirit, who wholly and only knoweth all his secret counsels? In respect of truth he is most true, yea truth it self, and in regard hereof he is called the spirit of truth which leadeth us into all truth. John. 16.13. And therefore as in respect of his knowledge he cannot be deceived, so in respect of his truth he cannot deceive. In respect of faithfulness he is most faithful and just in all his ways Psal. 145.17. 1. Cor. 1.9. especially in his word; for his testimony is sure as it is, Psal. 19.7. and therefore he cannot lie, neither will he conceal the truth for any respect of persons; and consequently whatsoever this all-knowing true and faithful witness testifieth, we are undoubtedly to believe as being most sure and certain. If an Angel sent from heaven should assure us from God that we are elected, even the Papists themselves could not deny, but that we might be assured thereof by such a revelation without any manner of doubting: but the testimony of God's spirit witnessing to our spirits that we are the sons of God, is so much more certain and without exception than the testimony of Angels, as the spirit of God better knoweth the counsels of God than Angels, as it excelleth them in truth and faith, as the testimony which is imprinted in the heart is more firm then that which is spoken in the ear, which may easily be forgotten. And therefore if by their doctrine we might be assured of our election by the extraordinary revelation of an Angel; then much more certainly may we be assured hereof by the ordinary testimony of God's spirit which he witnesseth in the hearts and consciences of the faithful.

[§. Sect. 2] The proposition being manifest, let us prove the assumption; which containeth two branches, first that the spirit of God testifieth to our spirits, that we are the sons of God; and secondly doth fully assure us of this testimony that it is most undoubted true; both which are manifest by God's word. First that God's spirit giveth this testimony in the hearts of the faithful, it is evident Rom. 8.15.16. For ye have not received the spirit of bondage to fear again; but ye have received the spirit of adoption whereby we cry abba father: the same spirit beareth witness with our spirit, that we are the children of God. So Gal. 4.6. Because ye are sons, God hath sent forth the spirit of his son into your hearts which crieth abba father. Which places do so evidently prove this point, that there needs no more reasons or allegations; for first he excludeth the spirit of bondage, which like the Papists faith causeth us to fear and doubt of our election and salvation; and then he telleth us that we have received the spirit of adoption which beareth witness unto our spirit that we are the children of God.

[§. Sect. 3] Secondly,because we are exceeding weak and the graces in us shadowed with imperfections and our faith mixed with doubting, because we are saved as yet but by hope, as it is Rom. 8.24. And we walk by faith and not by sight, as it is 2. Cor. 5.7. and this our faith is continually shaken with manifold temptations, therefore least we should doubt of God's love and our election adoption and salvation, the Lord hath given us his spirit to seal, and further to confirm this assurance in our hearts; and that it might be an earnest and a sure pledge unto us, whereby he might secure us concerning the covenant which he hath made with us. The truth hereof appeareth in many places of the Scripture. 2. Cor. 1.22. Who hath sealed us and hath given the earnest of the spirit in our hearts. So Ephes. 1.13. In whom also ye have trusted, after that ye heard the word of truth, even the Gospel of our salvation, wherein also after that ye believed, ye were sealed with the holy spirit of promise. 14. Which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory. And Ephes. 4.30. The Apostle exhorteth us not to grieve the holy spirit of God, by whom we are sealed unto the day of our redemption. And 2. Cor. 5.5. he saith that God hath given unto us the earnest of his spirit.

Which words do minister unto every faithful man no small consolation, if they be rightly waied; for first we use to seal those things which we would have most certain and out of all controversy; as when a man hath made a promise or covenant with another, for his better security he doth commit it to writing, and least yet there should any scruple or doubt rest in his mind, he doth confirm it by adding his seal, to put the matter out of all question; so the Lord hath added to the written covenant of his word, whereby he hath assured us of our election adoption and salvation, the outward seal of the sacraments, and the inward seal of his spirit, whereby he hath ratified it, not in it self, but in our hearts, that so all cause of doubting being taken away, we might certainly be assured of his promises, that they belong unto us not after a general manner as the Papists teach, but particularly even as this assurance is particularly sealed by God's spirit in the heart of every true believer, Rom. 4.11. The end therefore why we are sealed to salvation by God's spirit, is not that we should doubt thereof, but that it might be out of all question fully ratified and confirmed unto us: for this is signified by this metaphor here used of sealing, as may appear not only by the ordinary custom amongst us, but also by the use thereof in former times. So when Ahasuerus would have letters written in the Kings name, which no man might revoke, he commandeth that they should be sealed with the Kings ring. Hest. 8.8. And John. 6.27. it is said that God the father had sealed our Savior Christ, that is, confirmed him in his office of mediation, by giving evident testimonies and manifest signs that the people might not doubt of his calling and anointing. Matth. 3. 17. and 17.5. and John. 1.32.

So, whereas the holy Ghost in the faithful is called the earnest of our inheritance, this ministereth unto every true believer no small consolation, nor doubtful assurance of their salvation; for we know that an earnest is given amongst men to ratify and bind a bargain, so as they cannot go from their agreement after earnest is given and received. The word arrhabo which is here translated earnest, hath also other significations which minister unto. God's faithful, the same assurance and the like true comfort. Genes. 38.17.18. this word is used to signify a pledge or pawn, than the which there can be no better assurance of performing promise: and 2. King. 14.14. it signifieth a hostage given in wars which is given for assurance to confirm covenants agreed upon. Whereas therefore God's spirit in the faithful is called arrhabo, which signifieth an earnest pawn and hostage: we are hereby assured that the Lord will perform his covenant between us and him; that he will not miss a day in the performing of his promise; that howsoever we were enemies, yet now being reconciled by the death of his son, he hath given us an hostage to assure us of eternal peace, even his holy spirit. And therefore let not Satan nor all his assistants cause us to doubt of God's covenant, wherein he hath assured us of our election, adoption, and salvation; seeing he hath sealed this covenant with his spirit, and hath given unto us this earnest and pawn, to assure us that he will perform his promise and bargain.

[§. Sect. 4] But here the tempter objecteth, that we cannot know and discern whether we have the spirit of God, unless it should bring forth in us some extraordinary effects: and though it should be granted that we were endued therewith, yet we cannot discern the testimony thereof from our own thoughts, unless it be by some special revelation. To the first I answer, that though many lulled asleep with carnal security, do vainly dream that they have God's spirit, and so are deluded with their own phantasies; yet this hindereth not, but that he who hath the spirit of God indeed, may certainly be assured that it dwelleth in him; for it sealeth in us the assurance of God's covenant, and who can receive this seal and not feel the impression? it is an earnest, and who receiving an earnest cannot know whether he hath received it? for otherwise how can it assure us of our bargain, if of it self we have no assurance? it is a pawn of God's love and our salvation, and who having a pawn in his custody cannot know that he possesseth it? it is a heavenly light which doth illuminate our understandings, which were blind and ignorant in the knowledge of God's truth, and who cannot discern between blindness and sight, light and darkness? it is a water which purgeth us from our corruption, and who that is thus washed and cleansed, can doubt that this water hath touched him? it is a sire which inflameth our cold frosen hearts with a zeal of God's glory, and love of our brethren, and how can fire which is carried in our breasts be hidden from us? it is a precious oil which mollifieth our hard stony hearts, and maketh them flexible and pliable able to God's will, which before were so stiff and obdurate that they would rather have broken then bowed to obedience; it suppleth also our stiff joints and maketh them active and nimble in the works of holiness, and righteousness, and who finding those strange alterations in himself, may not be assured that he is annointed with this oil? it is the Lord's champion fighting in us against the flesh, and subduing the lusts thereof, and who feeling this intestine war in his own bowels can doubt that the combatants have their residence in him? in a word it is only this spirit which restrained us from the evil, which naturally we love, and provoketh us to embrace that good, which through natural corruption we loath and abhor: if therefore sin grow unpleasant unto us, and virtue and true godliness delightful, we may be assured that this is the work of God's spirit dwelling in us. Would we then be assured that we are endued with the spirit of God? why then let us consider if our eyes blinded with ignorance are enlightened in any good measure, with the knowledge of God's truth; if our souls polluted with the filth of sin, are purged in some sort from our corruptions; if our cold hearts are inflamed with the zeal of God's glory and the love of our brethren; if our hearts more hard than adamant, and more inflexible than steel, are softened and made obsequious to God's will; and if the other members of our body, which were benumbed and as it were taken with a dead paulsie, be made nimble and active in the works of holiness and righteousness; if we feel a fight and combat between the flesh and the spirit, the one striving to lead us captive unto sin, the other resisting and drawing us out of this captivity; if the sins which heretofore we have loved, be now loathsome unto us, and the virtues▪ which we have abhorred be delightful and pleasant; and then we may assure our selves that it is the light of God's spirit which hath shined upon us, it is this heavenly water which hath washed us, it is this divine fire which hath inflamed us, it is this precious oil that hath mollified and foftned us, it is this champion of the Lord of hosts which maketh war against our traiterous flesh, and subdueth the lusts thereof; in a word it can be nothing but God's spirit, which makes us hate that sin which naturally we so dearly love, and to love virtue and godliness which by nature is loathsome and bitter unto us.

[§. Sect. 5] And thus it is manifest that we may be assured that we have God's spirit, by the ordinary fruits thereof in every faithful man. Now let us consider how we may know the testimony of God's spirit, witnessing in our hearts that we are elected adopted and shall be saved, from our own phantasies caused through carnal security and vain presumption. And to this end we are to know, that the preaching of the Gospel is the ministry of the spirit, whereby we are sealed and confirmed in the assurance of our salvation, as appeareth 2. Cor. 3.6. And hence it is that the preachers of the Gospel are called the ministers by whom the people believe, 1. Cor. 3.5. And the words of the Gospel are called by our Savior Christ spirit and life, because it is the ministry of the spirit which quickeneth us, as it is John. 6.63. And Gal. 3.2. the Apostle saith that we have received the spirit by the hearing of faith, that is, the doctrine of faith preached in the ministry of the Gospel. If therefore the testimony of salvation in the minds of the faithful, be conceived by the preaching of the Gospel applied unto them by faith, then is it most certainly the testimony of God's spirit; for the inward testimony of God's spirit is not different from the outward testimony of the word: but if this persuasion be not grounded upon God's word, as theirs is not who persuade themselves that they are elected, adopted, and shall be saved, notwithstanding that they live in their sins without repentance, making no conscience of their ways, nor indeauoring to serve the Lord in holiness and righteousness of life; then is it not the testimony of God's spirit, but a presumptuous fantasy, and a secure and carnal imagination: for the testimony of God's spirit in the conscience, is the same with the testimony of the word, and therefore it doth not bear witness nor give any assurance that they are saved, which God's word pronounceth to be in the state of damnation. When therefore this testimony is given in a faithful man and, agreeable to God's word; it is the testimony of the spirit which sealeth us in the full assurance of that we believe: according to that Ephesians. 1.13. where the Apostle saith, that after the faithful had received the word of truth, even the Gospel of their salvation, and believed therein, they were sealed with the holy spirit of promise. But those who make no conscience of hearing the Gospel preached, and when they hear it, do not believe it, nor apply it to themselves by a true and lively faith, nor bring forth any fruits thereof in a holy and Christian life, they have neither faith nor God's spirit: and therefore if they have any persuasion of their election and salvation, it is not the testimony of God's spirit, but their own fantasy, and a vain opinion arising from carnal security and presumption.

[§. Sect. 6] Secondly, the testimony of God's spirit may hereby be known: first, in that it thoroughly persuadeth the faithful of their election and salvation; secondly, by the manner of persuading them; thirdly, by the effects of this testimony and persuasion. For the first, the spirit of God doth not only give this bare testimony that we are elected, adopted, and shall be saved: but also doth fully persuade us hereof, as being a thing most certain and without question. So 1. Cor. 2.12. the Apostle saith that we have received the spirit of God, that we might know the things that are given to us of God. And Eph. 1. 17, 18. God's spirit is called the spirit of wisdom and revelation, which doth enlighten the eyes of our understanding, that we might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints; and what is the exceeding greatness of his power, particularly towards us that believe, according to the working of his mighty power. So the Apostle John saith, hereby we know that Christ abideth in us, even by the spirit which he hath given us, 1. John. 3.24. So that we may be assured that we have God's spirit, & thereby be thoroughly persuaded that Christ dwelleth in us, and consequently that we are elected and shall be saved. And chap. 4.13. Hereby know we that we dwell in him and he in us, because he hath given us of his spirit. And the Apostle Paul by the spirit of God was so steadfastly assured of God's love, that he professeth that he was firmly persuaded that nothing could separate him from it, Rom. 8.38, 39. So that the spirit of God thoroughly persuadeth the faithful that they are elected and shall be saved; whereas the wicked who are destitute of God's spirit, may well have a fond opinion and a foolish conceit, that they are highly in God's love and elected to salvation, through carnal security and vain presumption; but they are never thoroughly persuaded hereof: for when any affliction of body or mind is inflicted on them, their vain persuasion vanisheth away, and nothing remaineth but doubting, which in the end bringeth them to utter desperation.

But here the tempter will take occasion to discourage the weak Christian, and to persuade him that he hath not God's spirit, seeing he doth not feel in himself this firm persuasion of God's love and his election and salvation. To which we are to answer, that God's spirit doth thoroughly persuade, although not at all times, neither in our present sense and feeling; for immediately after our conversion when we are newly regenerate, and like new borne babes in Christ, the motions of the spirit are but weak in us, and we are not skillful in understanding this heavenly language of the spirit, wherewith we have been altogether unacquainted; but the spirit waxing stronger in us, and we growing to a ripe age in Christ, doth cry in our hearts, Abba father, and testifieth to our spirits that we are the sons of God; which we then being better acquainted with this heavenly speech, do well understand, and are thoroughly persuaded thereby. And secondly, when the poor Christian who hath received a great measure of the spirit is exercised in the spiritual conflict, the hideous noise of Satan's temptations which like Cannon-shot sound in his ears, and the tumultuous outcries of his own passions do so disturb and wholly possess him, that he cannot hear the voice of the spirit persuading him that he is the child of God; till the skirmish be past and the noise of temptations ceased, and then again as in former times he heareth to his comfort the spirit of God persuading him of God's love, and hereby he is again assured thereof. So that we are not to judge of the having of God's spirit in the time of our Christian infancy and spiritual nonage, nor yet according to our present sense in the time of temptation, but when we are come to perfect age, and when the conflict of temptations is ceased.

Secondly, the testimony of God's spirit persuading us of his love and our election, is known by the manner whereby it persuadeth us: namely, it persuadeth us hereof with arguments grounded upon God's word, and drawn not from any worthiness in our selves, but from God's free grace and vnderserued mercy, and from the righteousness and merits of Christ; whereas Satan and our own flesh never use such reasons, but either move us to a bare and vain opinion which hath no ground at all but self-love, which maketh men easily believe that which they desire; or else with some arguments drawn from some outward common benefits, bestowed indifferently upon the good and bad; or lastly from a pharisaical conceit and false opinion of our own worthiness and deserts.

[§. Sect. 7] Lastly, the testimony of God's spirit is known and discerned by the effects thereof; for after that it hath effectually persuaded us, that we are elected and the dear children of God, we are moved thereby to trust wholly in God, and to love him as our gracious father: from which love proceedeth a zeal of his glory, and a true hatred of sin, because thereby our heavenly father is dishonored & displeased with us; and a true love and hearty endeavor of embracing holiness and righteousness, because thereby our gracious father is glorified and well pleased with us. If therefore these effects and fruits follow this persuasion of God's love and our election, we may be assured that it is the spirit of God which doth persuade us; but if we have no such trust and affiance, no such love of God, no zeal of his glory, no hatred of sin, no love nor desire of embracing righteousness, but remain as carnal, worldly, and profane as ever we were, then let us brag as much as we will of our persuasion of God's love and our election, yet it is most certain that this persuasion is not wrought in us by God's spirit, but that it is a vain conceit and fond opinion which proceedeth from self-love, carnal security, and fond presumption, which in the end vanishing away will leave us in despair.

CHAP. IX. Of the means whereby we may be assured of our election.

[§. Sect. 1] A Nd thus have I proved that those who are converted unto God, justified, and in some measure sanctified, may ordinarily attain unto the assurance of their election: Now I will show the means and signs whereby we may be thus assured. The first and principal means which assureth us of our election, is the inward testimony of God's spirit which crieth in our hearts Abba father, and witnesseth unto our spirits that we are the children of God, as it is Rom. 8.15, 16. Which testimony it doth not give by extraordinary revelation, but by a secret application of the promises of the Gospel unto us, and by an inward cooperation whereby it maketh the outward ministry of the word effectual for the begetting of faith in us, whereby as with an hand we do appropriate the general promises of the word unto our own selves. And when the Ministers use reasons to persuade us of God's love in Christ, the holy ghost openeth our deaf cares, and enlighteneth our blind understandings, and powerfully inclineth our wills, so that we may attentively hear, truly understand, and be fully assured of that truth which is delivered, not only in respect of the whole Church, but also in respect of our selves particularly, so as we can say, I believe that these promises of God are true, and that they belong to all the faithful, and consequently unto me who do believe and am assured of them, seeing they are promised on no other condition.

But the tempter will object, that many through carnal presumption do persuade themselves, that all the promises of the Gospel do belong unto them, and therefore we may easily be deceived, not being able to discern between the testimony of the spirit and presumptuous security. I answer, that those who are endued with God's spirit, may easily discern the testimony of the spirit from the carnal language of presumption, as is evident by that which before I have delivered, and also may more plainly appear by manifest differences, if the one be compared with the other. For presumption is a fruit of original corruption which accompanieth us from our mothers womb, till it be beaten down with God's sanctifying spirit; but the testimony of the spirit is a thing supernatural, which no man ever feeleth before his conversion unto God, when as by the preaching of the word he is humbled under the burden of sin, sorrowing and grieving for his sins past, and detesting them from his heart, and purposing to leave and forsake them in the time to come. If therefore we have had always this testimony in our minds that we are in God's favor and elected, and never felt our conversion, nor discerned any fruits thereof; then doth this testimony proceed from carnal presumption and not from God's spirit. Secondly, those who have the testimony of the spirit, make conscience of the diligent and careful use of the outward means of salvation, as the hearing and reading of the word, the receiving of the Sacraments, and other holy duties of God's service, because they know that the inward testimony of the spirit is not ordinarily severed from the outward testimony of the word; and the assurance of God's love and our election is not wrought immediately in us by revelation of the spirit, but by the preaing of the word and use of the Sacraments, made effectual by the inward cooperation of the holy Ghost. But presumption as it ariseth not from the use of these means made thus effectual, but from carnal security, so is it not confirmed thereby: for the less that the presumptuous man heareth the word and perfourmeth the duties of piety and God's service, the more confidently doth he boast of his faith and full assurance, and therefore he maketh no conscience of using these means ordained of God; nay contrariwise he will not stick to affirm, that the hearing of the word too often is the cause that troubleth men's minds and afflicteth their consciences, moving them to doubt of God's mercy, which before they never called into question: and why is this, but because hereby men are roused out of their sleep of security, and have their confident presumption beaten down. If then we are careful to use all holy means ordained of God to assure us of our salvation; that assurance and testimony which followeth is the testimony of God's spirit: otherwise it is nothing else but fond presumption. Thirdly, presumption is most confident, and never doubteth nor maketh any question of his election & salvation who thus presumeth; but this testimony of the spirit is much assaulted with doubting, and oftentimes thereby so exceedingly weakened that we cannot hear the voice thereof: as we may see in the example of Job, David, the father of the possessed child, the two Disciples who journeyed to Emmaus, and in all God's children who have not yet attained unto fullness of persuasion, unto which none can come but by degrees. And therefore if we can brag with secure worldlings, and say with the proud Pharisee, I never was troubled I thank God with any doubting of mine election & salvation, as many are; but always have had a strong belief that I am in God's love and shall undoubtedly be saved: we may assure our selves that this is the voice of presumption, and not the testimony of God's spirit. Fourthly, presumption is joined with worldliness and profaneness, but the testimony of God's spirit is never severed from sanctification, or at least from an earnest desire and holy endeavor of serving the Lord in holiness and righteousness: for (as I said) the testimony of the spirit in the conscience is never contrary to the testimony of the spirit in the word, neither doth it bear witness that those are in God's love and elected to salvation, which the Scriptures witness to be in God's displeasure and in the state of condemnation, namely, all unrepentant sinners continuing in their vnrepentancie: and therefore if the assurance which we have of our election and salvation be not joined with a desire to leave our sins, and with an earnest endeavor of serving God in the duties of holiness and righteousness, then it doth not proceed from the testimony of God's spirit, but from carnal security and fond presumption. Lastly, presumption no longer persuadeth men of God's love and favor, than they enjoy the outward benefits of this life; but when the Lord layeth upon them any grievous affliction, either outwardly in body and state, or inwardly in mind; then this persuasion vanisheth, and nothing remaineth but doubting, which commonly endeth in utter despair: but the testimony of the spirit is constant and permanent; and howsoever we cannot by reason of the grievousness of afflictions, and the violent noise of our own passions hear the voice thereof at sometimes, yet afterwards again it crieth allowed in our hearts Abba father, and witnesseth unto our spirits that we are the sons of God: So that the chief means whereby we are assured of our election is the spirit of God. But seeing we have it not naturally in our selves, how may we attain unto it? Surely we are to have our recourse unto the Father of lights by earnest prayer, from whom descendeth every good and perfect gift, having our faith grounded upon God's gracious promise, namely, that if we ask we shall receive, and more especially, that he will give his holy spirit to them that ask it, as it is Luk. 11.13.

[§. Sect. 2] The second means whereby we may attain to the certainty of our election, is the hearing of the word, wherein the Lord manifesteth his grace and goodwill to all believing and repentant sinners, and whereby also he ordinarily begetteth this faith and repentance in all his children. For howsoever Paul may plant and Apollos may water, but God alone giveth the increase; yet God's blessing ordinarily accompanieth his own ordinance, making it effectual by the inward operation of his spirit for those ends for which he hath ordained it. And though the word may long sound in our ears before it pierce the heart, or beget any saving grace in us, unless the Lord open our hearts and make the seed of his word fruitful: yet those who make conscience of hearing the word, with diligence reverence and attention, and pray for the assistance of God's spirit, whereby it may become profitable to their salvation, may constantly expect the blessing of God upon his own ordinance, which they carefully use in obedience to his will; whereas those who neglect and contemn God's word have no such assurance, because it is the means and instrument which is ordained of God for this purpose, without which the spirit of God doth not ordinarily beget faith or any saving grace in us. Though therefore we do not after long hearing of the word, feel this assurance of God's love and our election, yet let us not give it over but expect God's blessing upon it, and wait his leisure assuring our selves that in the end, he will make this his own ordinance effectual for those ends, for which he hath ordained it.

[§. Sect. 3] The third means whereby we may attain to the assurance of our election, is the frequent and religious use of the Sacrament of the Lord's supper, whereby our faith is more and more confirmed the in truth of God's promises. For the Lord to the preaching of his word which is the covenant of grace, hath added these seals that we might be the more thoroughly assured of his love and favor; and therefore if we conscionably frequent this holy Sacrament, the Lord will bless also this his own ordinance. Moreover they who worthily receive these holy mysteries, do receive Christ Jesus, and have the union and communion which is between him and them, more and more strengthened and confirmed, for he that eateth his flesh and drinketh his blood, dwelleth in Christ, and Christ in him, As it is John. 6.56. Now there is no condemnation to those that are in Christ Jesus Rom 8.1; and therefore they need not doubt of their election and salvation.

[§. Sect. 4] The fourth means whereby we may be assured of our election, are the effects of God's predestination, which are the undoubted signs thereof; for the effects argue the cause, as the cause the effects, and that not only in natural things, but also in those which are supernatural and spiritual: and therefore as certainly as we know that there is fire because it casteth forth heat, and the son by his casting forth of bright rays whereby the world is lightened, and that a tree is good by the good fruits which it bringeth forth, so also may we as certainly be assured that we are elected of God, when we find in our selves the effects and undoubted signs of our election.

Neither are these effects bare signs only of our election, but also manifest seals which by their plain impression, do evidently assure us thereof: so that though we do not directly and immediately know God's election, predestination, and eternal decree of our salvation in God himself, electing predestinating, and decreeing that we shall be saved, yet we may plainly see apparent seals and impressions hereof in our selves, lively resembling that which is secret in God's hidden council; and as we not seeing the seal which maketh the impression, do easily discern the form, fashion, and quantity thereof by the print which it hath made; so we not seeing God's secret decree of predestination, may notwithstanding attain to the euedent knowledge thereof, by that impression which it maketh in us.

This also may further be illustrated by a familiar similitude; namely, as the sun shining upon us with his bright beams, doth imprint as it were in our eyes the image of his light, whereby we see the sun and the light thereof (the beams of the sun which are cast upon us, being reflected back again to the sun it self;) so the foreknowledge of God whereby he hath decreed that we shall be saved before all eternity, is secret in it self, so that we cannot see not understand it directly, but yet whilst God doth acknowledge us for his elect, he doth express the image and form of this his foreknowledge in those whom he hath elected, whereby we do also acknowledge him our gracious God who hath elected us; and so it cometh to pass that by the true knowledge of God, which is communicated unto us, whereby we acknowledge him for our God and father, we also know his foreknowledge, whereby he knoweth and acknowledgeth us for his sons and children. For first God knoweth us, and then by the light of this knowledge communicated unto us, he enlighteneth our hearts with the true knowledge of himself, as the sun first enlighteneth our eyes, and by this light we see the sun it self. And this our Savior Christ intimateth, John. 10.14. where first he saith he knoweth his sheep, and then he addeth that he is also known of them. As though he should say, whilst I know and acknowledge them for my sheep, hereby I bring to pass that they in like manner by the participatiō of this my light and knowledge, do acknowledge me for their true pastor. If therefore we know and acknowledge God, for our gracious God & loving father in Christ, it is a most certain sign, that he also by his foreknowledge, doth know and acknowledge us for his people and children. But if we remain in our ignorance, without the knowledge of God, and his son Christ, we can gather no assurance unto our selves of our election; for if the foreknowledge of God had shined upon us, the beams thereof would have illuminated our hearts, so as we should by their light have known God also.

The like may be said of God's eternal love, wherewith he hath loved us in Christ; for God loving us, hath imprinted the image of his love in our hearts, whereby we love him again: and when this heavenly heat of God's love hath descended on us, and warmeth our cold hearts, frozen in the dregs of sin, then do we reflect some of those beams of God's love towards him again. And this the Apostle John plainly showeth 1. John. 4.19. where he saith that we love God because he loved us first; that is, by that eternal love wherewith God loved us in Christ, there is imprinted in our hearts the love of God. And hence it is that he saith verse. 7. that love cometh from God: because we can neither love God, nor our neighbors aright, till his love towards us having shined upon us, hath inflamed our hearts. So the Apostle Paul saith, Rom 5.5. that the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, whereby love towards God is begotten in us. If therefore the love of God be in our hearts, we may be assured that it is but an impression which is made in us, by the seal of his love towards us, but a little spark kindled by this heavenly flame, and a small model or little counterfeit resembling the infinite love of God, wherewith from all eternity he hath loved us in Christ. Thus also God's eternal election, whereby before all worlds he hath chosen us in Christ, doth make an impression, and sealeth in our hearts the form or image thereof, whereby we make choice of the true God Jehovah, amongst all the God's of the nations to be our only God, whom we will serve and worship. And therefore if we have made this election, and dedicated our selves wholly to God's worship and service alone, it is a most certain sign of our election, whereby God hath chosen us: fought our choosing of God is an effect of his choosing of us, and an impression or print wherewith by his election he hath sealed us.

[§. Sect. 5] And thus it appeareth that the effects of God's election do not only as signs signify, but also as seals confirm unto us the assurance thereof: but let us further consider the special effects of our election, whereby we may be assured that we are chosen of God. The first effect, is our Savior Christ himself, set apart of God to be the mediator to reconcile all God's elect unto him, dwelling in us by his spirit; who may justly be called the first effect of God's election, because all the other, namely our vocation, justification, sanctification, and salvation, are by him and through him alone. Whosoever therefore are assured that Christ dwelleth in them and they in him, they have a most undoubted sign of their election: and whosoever have not Christ dwelling in them by his spirit, can have no assurance that they are chosen, as the Apostle plainly showeth 2. Cor. 13.5. know you not (saith he) that Jesus Christ is in you except you be reprobates? but how shall we know whether Christ dwelleth thus in us and we in him? the Apostle telleth us Rom. 8.1. that those who are in Christ Jesus walk not after the flesh but after the spirit, that is, those who do not willingly submit themselves to be ruled and led by the lusts of the flesh, but labor and strive to resist and subdue them, studying and indeauoring to live a spiritual life, in holiness and righteousness. For in whomsoever Christ dwelleth by his spirit, those he regenerateth and raiseth from the death of sin, to newness of life; and his blood is effectual, not only to purge them from the guilt of sin, but also to cleanse them in some measure from the corruptions themselves.

[§. Sect. 6] The second effect of our election, is our effectual calling; whereby we are separated from the world, and engrafted into Christ, and made lively members of his body: and this is done ordinarily by the diligent and attentive hearing of the word, joined with the inward operation of God's spirit. If therefore we have heard God's word preached, diligently and attentively; if thereby we have attained unto the knowledge of the work of our redemption wrought by Jesus Christ, and are delighted therewith; if by this means we have our hearts somewhat weaned from the world, and fixed upon our Savior and heavenly things; and thinking it sufficient to have spent the rest of our lives past in the lusts of the Gentiles, do live hence forward after the will of God: then are we truly and effectually called, for those are Christ's sheep that hear his voice and follow him John. 10.4. Those are engrafted into his body, who bring forth the fruits of godliness: for as the branch can bring forth no fruit except it abide in the vine, so neither can we bring forth any fruits of piety and righteousness except we abide in Christ; and therefore if we do bring forth these fruits, it manifestly appeareth that we are in Christ, and consequently truly called and elected, for without him we could do nothing, as it is John. 15.4.5.

[§. Sect. 7] The third effect of God's election, is our justification, consisting in the remission of our sins, and the imputation of Christ's righteousness: and to this is required a true and lively faith, which assureth us of the remission of our sins, and applieth unto us Christ's righteousness. If therefore we believe that our sins are forgiven, if we do by faith apply unto us Christ and his righteousness, we may be assured that we are justified, and consequently elected: now this persuasion and lively faith, is discerned by the fruits thereof; for it purifieth our hearts, and worketh by love; and it worketh in us an hatred of sin, and love of righteousness, which is our sanctification.

[§. Sect. 8] So that our sanctification which is the last effect of God's election wrought in us in this life, is the true touchstone of all the rest: whereby we may certainly know whether we be effectually called, that is, separated from the world, and engrafted as lively members into the body of Christ; and whether we be truly justified, that is, purged from the guilt and punishment of our sins by Christ's blood, and adorned with his righteousness imputed unto us. For if we be separated from the world, then do we not set our minds upon worldly things, but have our conversation in heaven from whence we look for a savior, even the Lord Jesus Christ; if we are engrafted into the body of Christ who is the true vine, then do we bring forth the sweet grapes of holiness and righteousness in our lives and conversations, as it is John. 15.5; if we have by a true faith the assurance of the remission of our sins, then will we love God who hath forgiven us so great a debt, and labor to express our love by glorifying his name, in causing our light to shine before men; and if the blood of Christ be effectual unto us for the purging away of the guilt and punishment of sin, then will it also in some measure purge away the corruptions themselves. For we are grasted with him into the similitude of his death and resurrection, and our old man is crucified with him and the body of sin destroyed, that from henceforth we should not serve sin, as it is Rom. 6.5.6. And as our sanctification is the only undoubted sign of our vocation and justification; so also of our election; for the Lord hath chosen us that we should be holy, Ephes. 1.4. And therefore if we be holy we have a manifest effect and inseparable fruit of our election, if we be not holy nor make conscience of serving the Lord in the duties of piety and christianity, we have no assurance that we are elected: for though the foundation of God remaineth sure on God's part being sealed and confirmed in his eternal counsel, yet it is not sealed in our hearts until we depart from iniquity, as it is, 2. Tim. 2.19.

Though then there be no place unto our sanctification in God's decree, as being any cause thereof; and therefore when the question is asked why we are elected, we must answer not for any deserts or holiness in our selves, but because of God's good pleasure and undeserved grace; and when it is demanded in whom we are elected, we must reply in Christ Jesus only: yet there is chief place unto our sanctification in the assurance of our election, so that when the question is asked who are elected, answer is to be made, those only who are also sanctified in God's good time by his gracious spirit; for without this holiness no man shall ever see God, as it is, Heb. 12.14.

[§. Sect. 9] Now our sanctification doth principally consist in a love of righteousness, and a true hatred of sin; from whence proceedeth an earnest desire, and hearty endeavor of forsaking that which is evil, and of cleaving unto that which is good: and for the better effecting hereof, a careful study of mortifying the flesh and the lusts thereof, and painful diligence in using all good means whereby the spirit may be strengthened, and the gifts and graces thereof increased, that so we may not be so prone to fall into that sin which we hate, nor so backward in embracing and following that righteousness and holiness which we love. And this is the sanctification which is an inseparable fruit and effect of God's election in all his children, which though it be the last in nature and next unto salvation it self, for first God electeth, and those whom he hath elected, in his good time he calleth, and whom he calleth those he justifieth, and lastly, whom he justifieth those he sanctifieth and saveth; yet when we are to gather assurance of our election, we are not to observe this order, but to begin where the Lord endeth, and so ascend from the lowest degree till we come to the highest. For as it is a foolish thing for a man, to think that he can leap to the top of an high ladder at the first step, and therefore everyone beginneth with the lowest, and so ascendeth step by step till he come to the highest: so it is a foolish thing for a man to imagine, that he can leap into heaven, and there search the unsearchable councils of God, and so know whether he is elected or no; but we must begin at the lowest step, namely our sanctification which being attained unto, we may ascend a step higher in our assurance, namely that we are justified, and so to the next, that we are effectually called, and lastly to the highest that we are elected. Otherwise if we curiously dive into the bottomless secrets of God's councils, we shall be drowned and overwhelmed; if we approach unto this vnapproachable light, the eye of our understanding will be dazzled, yea stark blinded; if we presume to understand beyond sobriety, we shall by the just judgment of God be infatuated, and thrust our selves into an endless laborinth, out of which we shall never find way, wanting the line of God's word to guide us. And therefore if we would have any true assurance of our election, we must examine our selves whether we be sanctified; and if we find in our selves sanctification by the fruits thereof, we may undoubtedly conclude that we are justified, called, elected, and shall be saved. If we walk not after the flesh but after the spirit, we may be assured that we are in Christ Jesus, and therefore there is no condemnation belonging unto us, Rom. 8.1. If we bring forth the fruits of righteousness and holiness, we may be assured that we are good trees of God's own planting, Matth. 7.17. If we be fruitful branches we may assuredly know, that we are engrafted into the true vine Jesus Christ, John. 15.4.5.

[§. Sect. 10] Seeing then our sanctification assureth us of our election and salvation, and without it there is no assurance; what stronger argument can be imagined to make us flee sin, and labor after mortification and newness of life; what keener knife can be used to cut insunder the cords of vanity, wherein naturally we are fettered and entangled; what sharper spur to prick us forward in the course of godliness; than to know and consider that by our sanctification and holiness of life, we are certainly assured that God hath elected us, to be heirs of the unspeakable joys of his kingdom, and that by our wickedness and profaneness we have no less certain assurance that we shall have our portion forever in the lake that burneth with fire and brimstone? for if we live holily like true Christians on earth, we shall live happily like glorious Angels in heaven; but if here we lie forzen in the dregs of our sins, without any sense of sorrow for those which are past, or any desire and purpose of heart to forsake them in the time to come, we shall be thrust from the Lord amongst the workers of iniquity, and the wrath of God shall pursue, overtake and consume us. What sin therefore can be so pleasant to our taste, which this consideration will not make more bitter than wormwood? what duty of holiness and righteousness so displeasant and grievous, which this will not make sweet and delightful?

[§. Sect. 11] Now that we may not deceive our selves with a counterfeit holiness, in stead of true sanctification, we are to know that this assurance of salvation, doth not proceed from every kind of holiness, but from that which is true and unfeigned: for there is an holiness of the tongue, severed from the holiness of the heart, in show but not in deed, in professiō but not in practice; there is an holiness in performing outward duties of God's service, severed frō righteousness towards our bretherē; there is an holiness in leaving some or y ^e most sins, without any desire or purpose to forsake someone or two sins by which we receive greatest pleasure or profit; there is an holiness in tything mint and cummin, which neglecteth the weighty things of the law, and which maketh clean the outside of the platter & cup, leaving the inside full of rapine and excess; and outwardly maketh a glorious golden show, when as within there is nothing but putrefaction and rottenness: there is an holiness which consisteth in the pharisaical censuring of poor publicanes, and in extolling our own virtues. The first kind is of those whom the prophet reproveth Esa. 29.13. who drew near unto God with their lips when as their hearts were far from him: and of those whom the Apostle brandeth 2. Tim. 3.5. who make a show of godliness, but in their lives deny the power thereof: in which rank many professors also in these days may fitly march. The second kind is of those who are content to serve God in the outward duties of his worship, because they find them good cheap, yea often gainful; but cannot away with righteousness, because that is sometimes painful and sometimes requireth cost. And these men instead of making godliness their gain, make a gain of godliness. The third kind is Herod's holiness, who heard John gladly and did many things, yet could not abide to leave his incest: and such holiness is in some nowadays, who will be content to leave all gross outward sins, so they may continue in their covetousness or voluptuousness. The fourth is the holiness of those pharisees which are most zealouse in ceremonies and their own traditions, but key cold in those duties which most concern God's glory and their neighbors good. The last kind was the holiness of the ancient pharisees, and is the holiness of our new brownists, who place the most of their religion in censuring and condemning the corruptions of the Church, and misdemeanors of private men, not looking into their own sins of hellish pride, bitterness, envy, and want of charity.

[§ Sect. 12] But none of these, no nor yet all these joined together, will ever give unto us any sound assurance of our election; but it is that true sanctification indeed, which beginneth not in the mouth but in the heart, and sanctifieth our will and affections, making us to love and to embrace to our uttermost power virtue and godliness, and to abhor and flee from sin and iniquity: and from the heart it proceedeth to the tongue and hands, making the word of God and all holy conferences honey in the mouth, and inciting us to the practice of that which we profess. It always approveth golden piety to be pure, and without mixture of the dross of hipocrifie, by the touch stone of righteousness; it is as careful in approving the heart and secret actions unto God, as the outward actions unto men; it causeth us to hate as well one sin as another, and that sin most of all into which we are most prone by nature to fall, though it bring never so much pleasure and profit; it embraceth afflicted godliness when it is attended with loss poverty and shame, as well as when it is waited upon with gain, pleasure, and the praise of men; it is very charitable in censuring the faults of others, but most severe and strict in judging and condemning the sins which our selves have committed. And therefore if our sanctification have these properties, we may most certainly be assured thereby that we are elected and shall be saved; but if these be wanting, it is but a counterfeit holiness which affordeth no such assurance.

Now if this be true, what hope can they have who have not so much as a show of godliness? how desperate is their state, who even in outward apparance show nothing but wickedness and profaneness? If the fig tree which beareth fair green leaves be accursed, what curses, what miscrie and wretchedness are they to bear and suffer, who have not so much as leaves, that is, an outward profession of godliness? If Herod be a damned wretch in hell, who heard John the Baptist willingly, and did many things according to his doctrine, because he nourished one sin in his bosom; what fearful condemnation are they to expect, who contemn and neglect God's word, not thinking it worth the hearing, and cannot find in their hearts to submit themselves to the obedience of any part thereof, neither will be brought to forsake any one sin wherewith they are delighted, till it leave them? And yet such is the blind ignorance, carnal security, and vain presumption of such men, that they will not stick to brag that they are sure of God's love, and that they are elected to salvation, though there be no show of reason whereupon they may probably ground their foolish persuasion. But the truth is, that whilst they continue in this damnable estate, consolation it self cannot give unto them any true comfort, for without sanctification there is no hope of election or salvation: and seeing the Lord hath elected us that we should be holy, therefore without holiness there is no assurance that we are elected: seeing he hath sworn that all those whom he hath redeemed and saved, out of the hands of their spiritual enemies hell, death and the devil, shall worship him in holiness and righteousness all the days of their life; what hope of redemption and salvation can they conceive, who live in impiety and unrighteousness, seeing by God's oath they are excluded from both, whilst they continue in this state?

CHAP. X. Of the signs and infallible notes of our election.

[§. Sect. 1] A Nd thus have I set down the means whereby we may be assured of our election: now let us consider of some special signs which are infallible notes of those that are elected. The first sign is an earnest desire after the means of our salvation, and a conscionable endeavor in using them after we enjoy them. For the end and the means are never separated in God's decree, and therefore those that carefully use the means may be assured that they shall attain unto the end. For example, the hearing of God's word is the chief means of our conversion, being made effectual by the inward operation of God's spirit; and as thereby we are begotten unto God, so also it is that bread of life, wherewith our souls are nourished and strengthened in all spiritual graces. So that whomsoever God hath elected, those he hath decreed to call ordinarily by these means; and by the same also to furnish with his graces being called. Whosoever therefore labor to purchase this precious pearl, whosoever hunger after this heavenly Manna, and are content to enjoy it not only when it is good cheap, but also when it is very chargeable, whosoever enjoying it do attentively and diligently hear it and receive it with delight, they use the means of their salvation, and therefore may be assured that they are elected, for the means & the end go together. And that this is a note of God's child, it appeareth John. 10.3, 4. where our Savior saith that his sheep hear his voice. And Matth. 13.45. he compareth the true member of the kingdom of grace to a Merchant, who rather then he would want the precious pearl of God's word, selleth all he hath to buy it. Those therefore who make this precious account of God's word, and carefully diligently and attentively hear it when they enjoy it, may to their comfort assure themselves that they have an undoubted sign of their election. And on the other side, those who had rather be without it than enjoy it, those who will bestow no cost to obtain it, nor forgo any pleasure or commodity that they may hear it, nor when they do hear it are affected with any delight, but are glutted with loathing satietic, hearing no part of the sermon with any pleasure but the conclusion only; they can have no assurance of their election, because they neglect the means of their salvation, which are joined with the end in God's eternal decree. The like also may be said of other means, as the receiving of the Sacraments, meditating in God's word, the works of holiness and righteousness, and the rest.

[§. Sect. 2] The second sign of those that are elected, is the spirit of supplication, when as they can pour forth their souls in fervent and effectual prayer unto the Lord, confessing their sins, and imploring his grace and mercy: for this is a notable fruit of God's spirit working in us, which we cannot by any natural means attain unto; for of our selves we know not what to pray as we ought, but the spirit helpeth our infirmities, and maketh request for us with sighs which cannot be expressed, as it is Rom. 8.26. Prayer therefore is a most inseparable fruit and undoubted sign of God's spirit, and God's spirit certainly assureth us of our election and adoption, for it beareth witness with our spirits that we are the sons of God, as it is verse. 16. So Rom. 10.13. it is said, that whosoever call upon the name of the Lord shall be saved. But this prayer must proceed from faith; for, as it followeth, How shall they call on him in whom they have not believed? and must be performed in spirit and truth, and not with deceitful lips; for it is to no purpose to draw near unto God with our mouths, if our hearts be far from him, Esa. 29.13.

[§. Sect. 3] The third sign of those who are elected and adopted to be the children of God, is, when as their hearts are somewhat weaned from the world, and seated in heaven minding the things that are above; and when their tongues being set a work by the heart, do gladly entertain godly and religious conferences; for there as the treasure is, there will the heart be also, and with whatsoever the heart is affected, the tongue is delighted. Now that these holy meditations and religious discourses are signs of the child of God, hereby it plainly appeareth; in that they cannot possibly proceed from our corrupt nature, to which they are irksome and tedious, but from the spirit of God dwelling in us, and guiding and directing us in our thoughts and words; and whosoever are thus led with the spirit of God, they are the sons of God, as it is Rom. 8.14. He that is right heir to a royal kingdom and not yet possessed thereof, is never weary of thinking on it, nor glutted with such discourses as tend to the extolling the riches and glory which there attend him, or show the means whereby he may be assured to come into speedy and peaceable possession of his right: and so those who are elected by God, and adopted to be the heirs of his everlasting kingdom of glory, are never satisfied in meditating and speaking of the riches and joys of this heavenly inheritance, or of the means whereby they may be assured undoubtedly to obtain it; whereas those who have no such interest nor hopes, think and talk of these things with loathsome weariness, as being matters not concerning them; and therefore when such thoughts come into their minds, they vanish as suddenly as a flash of lightning, and when they are present at any spiritual discourses the time seemeth long, and they sit upon thorns until they be ended; and they remain dumb as though they were tongue-tied, unless they take occasion to interrupt such holy conferences, and to divert them to some worldly affairs.

[§. Sect. 4] The fourth sign of the child of God who is elected to salvation, is, when he seeth his sins and imperfections, and truly repenteth of them, that is, bewaileth those which are past, and endevoreth to forsake them in the time to come. For naturally we are blind, and yet do not perceive our blindness, we are most sinful and miserable, and yet do not see our sins and misery, but with the proud Pharisee and iusticiarie Papist we think our selves righteous, and with the Church of the Laodiceans we imagine that we are rich and have need of nothing, not knowing that we are wretched, miserable, pour-blind, and naked, until it please the Lord to annoint our eyes with the eye-salve of his spirit, whereby we are enabled to discern the pure gold of Christ's merits, which only maketh rich, from the dross of our own works, and the white raiment of Christ's obedience from the polluted rags of our own righteousness. And though we see our sins, yet naturally we are not sorry for them, nay we delight our selves with their remembrance; or if we sustain any grief, it is not for the sin, but for the punishment which either we feel presently inflicted, or fear as being hereafter threatened, until it please the Lord to adopt us for his sons, and to give us the spirit of adoption, which moveth us to grieve and sorrow for our sins, not so much for fear of punishment, as for son-like affection, because by our sins we have dishonored and displeased our gracious and loving father: and because we cannot wholly mortify them so long as we continue in this life, we lamentably cry out with Paul, Wretched man that I am who shall deliver me from this body of death? And because we know that we shall be never freed from it altogether so long as we live, we wish earnestly with the Apostle that we may be speedily dissolved, being contented to part with our lives, because we can no otherwise part with our sins. Whosoever therefore hath this sorrow for sin; he may be assured of his election and salvation: for, as it is 2. Cor. 7.10. this godly sorrow causeth repentance unto salvation not to be repented of, whereas worldly sorrow causeth death; and all the promises of life and eternal happiness, are made only to such repentant sinners, and to them only they appertain. And as God's children are grieved for their sins past, so do they hate and detest them, as in all others so especially in themselves, which hatred causeth them to flee from them, and avoid all occasions which might cause them to fall into the like wickedness, striving and endeavoring to mortify their lusts and evil concupiscences, and to lead their lives in holiness and righteousness, because herewith their heavenly father is well pleased. Whereas the wicked man, if he be not restrained with a servile fear of God's judgments, or of temporary punishments, goeth on in his sins with pleasure and delight, adding drunkenness unto thirst, and drawing iniquity unto him with the cords of vanity. Whosoever therefore have this son-like care, and holy endeavor of forsaking their sins, and betaking themselves to serve the Lord in the duties of holiness and righteousness, they may be assured that they are elected and adopted to be the sons of God; but those who have no such purpose can never have this assurance; for if they were the sons of God, they would be affected like loving children to such a gracious father.

[§. Sect. 5] The fifth sign of the child of God elected to salvation, is, when as feeling his own misery and wretchedness, he earnestly desireth and even as it were hungereth and thirsteth after Christ's righteousness, looking for life and salvation in him alone; for such as these our Savior Christ calleth unto him: John. 7.37. If any man thirst let him come unto me and drink; and to such he promiseth everlasting happiness. Revel. 21.6. I will give to him that is a thirst, of the well of the water of life freely, of which whosoever drinketh shall never be more a thirst, but it shall be in him a well of water springing up unto everlasting life. And to this we may add also, an high and incomparable estimation of Christ and his righteousness, after that we are assured of them, whereby we prize and value them so much above all worldly things, that with Paul we esteem them all but dross and dung in respect of gaining Christ, Phil. 3.8. and are content not only with the Merchant to sell all we have that we may buy these precious pearls, but also to suffer tribulation, anguish, persecution, famine, nakedness, peril, sword, yea death it self, rather than we would be separated from the love of Christ, as the Apostle speaketh Rom. 8.35.

[§. Sect. 6] The sixth sign of the child of God, is the inward combat which they feel, between the flesh and the spirit, whereby on the one side they are drawn unto sin, and on the other side incited unto holy obedience; now delighted in the law of God, and yet soon after led captive unto sin; one while rowing against the tide of their carnal affections, and another while carried violently down the stream, by reason of their weakness, and the strength of their in-bred corruption. For naturally we go all one way, without any stop, opposition or resistance, even the broad way which leadeth to hell and destruction: naturally we serve sin, and willingly subject our selves to live in the bondage of our spiritual enemies, until the Lord do with his holy spirit renew our will, and sanctify our affections, working in us an earnest desire to come out of this miserable captivity, that we may attain unto the glorious liberty of the sons of God: which renewing and sanctification, because it is done but in part, therefore is it opposed by the contrary corruption which we have by nature, so that what the spirit loveth the flesh hateth, what the spirit embraceth the flesh abhorreth, what the spirit would have us do, the flesh hindereth and enforceth us to leave undone, with whatsoever the spirit is delighted, with that the flesh is vexed and displeased; and this spiritual fight is in all God's children as appeareth Rom. 7.23. Gal. 5.17. which should be so far from discouraging us, that nothing more can assure us of our election; for naturally we are all flesh, wholly submitting our selves to be ruled by Satan, neither is there any fight or opposition in us, for Satan's kingdom is not divided against it self, and whilst the strong man wholly keepeth the house, all that he possesseth is in peace, until our Savior Christ, by the operation of his spirit, thrusteth him out of his possession, and seeketh to rule in us by the scepter of his word; and then the devil rageth and striveth to keep his hold, and the flesh stormeth, desiring still to serve his old master. When therefore we feel this inward fight within our selves, we may be assured that Christ is come to dwell in our hearts by his holy spirit, and consequently, that we are the children of God, and heirs of everlasting life, for as many as receive him, to them he gives power to be the sons of God, even to them that believe in his name, as it is John 1.12.

[§. Sect. 7] The seventh sign of the child of God is new obedience, when as he applies his heart to the keeping of God's commanmaundements, desiring and indeauouring to serve the Lord in holiness and newness of life; for if any man keepeth God's word, in him is the love of God perfect in deed, and hereby we know that we are in him, as it is 1. John 2.5. And whosoever abideth in him sinneth not, whosoever sinneth hath not seen him, neither hath known him, as it is chap. 3. ver. 6. So verse. 10. In this are the children of God known and the children of the devil, whosoever doth not righteousness is not of God, &c. So that our new obedience is a sign of the child of God, and the neglect thereof a mark of the child of darkness. But we are not to understand this of that exact obedience which is required in the Law; for thereby none living can have any assurance of their election and salvation, but rather of reprobation and damnation; but it is to be understood of an evangelical obedience, which consisteth in an holy desire and earnest endeavor of keeping all God's commandments; with which the children of God are so wholly possessed, that after their true conversion it is impossible that they should fall into any known sin, with full consent of will and with their whole hearts. And this is the obedience which the Gospel requireth, and of which the Apostle speaketh, and thus we never sin but keep all God's commandments, namely, in respect of our desire and earnest endeavor. This is that righteousness which is accepted, as though it were perfect before God, who spareth us as a man spares his son whom he tenderly loveth, as he professeth Mal. 3.17. and therefore measureth our obedience not according to our actions, but according to our offections, and accepteth of the will for the deed, as before I have shown.

[§. Sect. 8] But yet that we may not deceive our selves with a counterfeit show, we are to know that this evangelical obedience hath these properties; first, it must be total, and that both in respect of the subject and of the object; that is, we must not share our selves between God and the world, giving one the tongue, the other the heart; one our outward actions, and the other our inward affections; but we must perform our obedience with our whole hearts, yea with the whole man body soul and spirit: for though we be regenerated and sanctified but in part, yet is there no part of the whole man unregenerate and unsanctified, howsoever the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole body & soul. And therefore though all our obedience savor of the flesh, and is mingled with manifold imperfections, yet it doth proceed from the whole man body and soul, because regeneration from which it proceedeth is not of any part alone, but of the whole man. So also it must be total in respect of the object; for it is not sufficient that with Herod we observe many things, if we nourish willingly any one sin taking therein pleasure and delight, but we must desire and endeavor to forsake all our sins, and to perform obedience unto all God's commandments; for if we nourish one sin in our hearts, it will open a door to let in more when we are tempted unto them; as we may see in the example of Herod and Judas, the one harbouring incest, the other covetousness; if we neglect willingly, obedience to one precept of God's law, it will so harden our harts and sear our consciences, that soon after we shall neglect all. If therefore we would have our obedience acceptable unto God, we must with the Prophet David Psal. 119.6. have respect unto all God's commandments; for, he that faileth in one, is guilty of all, as it is I am. 2.10.

Secondly, this obedience must be perpetual, continuing in a constant course from the time of our conversion to the end of our lives; for we are not to judge of our selves or others, by one or two or many actions whether they be good or evil, but by the whole tenor and course of our lives, so that he who in this respect is holy and righteous, he is so accepted before God, notwithstanding his many falls and great infirmities; he that in the course of his life is wicked and profane, is so esteemed of God, although he seem to himself and others religious by fits, and perfourmeth many excellent duties and good works. It is therefore not sufficient that we begin in the spirit, if we end in the flesh, Gal. 3.3. It is not sufficient to profess and practice godliness in our youth, if we break off in our age; it is not enough that we enter into the Christian race and run well in the beginning, if we stand still in the midst, or before we come to the goal; for he only that endureth to the end shall be saved, as it is Matth. 24.13. As for him that layeth his hand on the plough and looketh back, he is not fit for God's kingdom, as our Savior affirmeth Luk. 9.62.

Lastly, our obedience must be grounded upon God's word, and therefore performed because the Lord hath enjoined such duties unto us; it must proceed from faith, which first purifieth the heart, and then worketh by love; it must not be done for any worldly respect; but of a conscionable care of performing our duties, and in a fervent zeal of God's glory, which is magnified when as our lights shine before men; which zeal will make us go forward in our course of godliness, through evil report, and good report, honor and dishonor. And if our obedience spring from these fountains, and be referred to this end that God thereby may be glorified; then will we make no less conscience of secret, than of open sins; then will we be no less ready to serve God in the duties of piety and righteousness when there is no witness of our actions, than if all the world should look upon us; then will we be as fearful to offend God in the breach of any of his commandments in our secret chambers in the dark night, as in the Church or market place at noon day.

[§. Sect. 9] The eight sign of the child of God, is the love of our brethren in obedience to God's commandment; when as a man loves entirely a Christian, because he is a Christian, and engrafted into the same body of Christ whereof he is a member: for as it is impossible that one member of the body should not love, cherish, and defend another, because they are quickened by the same soul and governed by the same head; so it is not possible but that one true Christian should love, cherish, and defend another, because they are quickened by the same spirit, and ruled by the same head Jesus Christ. And this is made a mark of God's child by the Apostle John, 1. John. 3.14. We know that we are translated from death to life, because we love the brethren: as the want of this love is a sure note of the child of wrath, for as it followeth in the same verse, he that loveth not his brother abideth in death.

Now the undoubted signs of love and Christian charity are two; giving to those that want, and forgiving those that offend: for it is a property of true love to be bountiful, 1. Cor. 13.4. as to all, so especially to those that are of the household of faith, as it is Gal. 6.10; and on the other side, He that hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, he is destitute of the love of God, and consequently of the love of his brethren, which is but a stream issuing from this fountain, 1. John. 3.17. And this Christian liberality as it is a sign of true love, so also of our election and salvation; for our Savior Christ hath shown us, that according to these fruits of charity, and actions of Christian liberality, he will pronounce the sentence of everlasting joy and happiness at the day of judgment, Matth. 25.34, 35, 36. and on the other side, that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charity, verse. 41, 42, 43.

The second sign of true love is forgiving, when as we are ready for God's sake and in obedience to his commandment to remit and pardon those injuries which are offered us; for, love is not provoked to anger, and therefore much less to revenge; it suffereth all things, it endureth all things, as it is 1. Cor. 13.5, 7. Nay, it doth not only not render evil for evil, but it overcometh evil with goodness, leaving revenge unto God, and to his deputies and vicegerents the Magistrates, as we may see in the example of our Savior Christ, and the blessed Martyr Stephen, who prayed for their persecutors; whose example we are to imitate, as the Apostle exhorteth Rom. 12.14. Bless them that persecute you; bless I say and curse not. And so shall we have a certain sign of true love, and an undoubted note of God's spirit dwelling in us, of the remission of our sins, and consequently of our election and salvation. For naturally we are Wolves, Leopards, Lions, yea Cockatrices who kill with their looks, as the Prophet speaketh Esa. 11.6, 8. and like brute and savage beasts willing to offer all injuries, but impatient of suffering any: and therefore when our savage cruelty is turned into charity, and we become as meek and harmless, as the lamb, calf, or little child, it is a manifest sign that our stout courages are abated and beaten down with the rod of Christ's mouth, that we are borne anew and quickened by his spirit, and that now we are seated in the mountain of his holiness, and shall be heirs of his kingdom of glory. So also hereby we are assured of the remission of our sins, when we find our selves ready and willing to forgive our neighbors; for our Savior Christ hath promised, that if we do forgive men their trespasses, our heavenly father will also forgive us, Matth. 6.14. and consequently we may assuredly gather, that we are justified, called, elected, and shall be glorified.

[§. Sect. 10] The ninth sign of the child of God elected to salvation, is, the love of God's true Ministers and ambassadors, not only because they are Christians, but also because they are sent of God to execute these holy functions, for the gathering together of God's elect. And this our Savior Christ declareth, Matth. 10.41. He that receiveth a Prophet in the name of a Prophet, shall have a Prophets reward; that is, everlasting joy and unspeakable happiness in God's kingdom; for, they that turn many unto righteousness, shall shine as the stars forever and ever. And because none should pretend that by reason of their poverty they cannot show their love to God's Ministers, therefore the Lord encourageth even the poorest, to show their goodwill and affection unto them, Matth. 10.43. saying, Whosoever shall give to any of these little ones to drink, a cup of cold water only, in the name of a disciple, verily I say unto you he shall not lose his reward, namely in God's kingdom. Moreover, those that love God's ambassadors, do prove unto themselves and show unto the world, that they have received good by their ambassage, even reconciliation with God, peace of conscience and assurance of salvation, which maketh them to think no worldly benefit sufficient to requite these spiritual graces, which by their means and ministry they have received: and therefore with the Galatians they could be content, if it were possible to do them good hereby, to pull out their own eyes and to give them unto them, seeing by their means the blind eyes of their understandings, are enlightened with the knowledge of God and Christ their Savior. And because they have received from them to their comfort, the glad tidings of peace and good things; therefore their feet, that is, their approaching and coming unto them, seem beautiful and delightful, as the Apostle speaketh Rom. 10.15. If an ambassador were sent from a mighty Prince, who was our enemy in time past, and able at his pleasure to destroy us and our country, to the end he might conclude a peace; and not only so, but to offer us the free use of all the riches and commodities of his kingdom; who would not receive him with joy, and give him royal entertainment, if they were persuaded of the truth of his ambassage? But we by our sins had made the glorious King of heaven and earth our enemy, who is able every minute to destroy us with the breath of his nostrils; and it hath pleased the Lord to send his ambassadors, not only to offer peace, but also to beseech us that we would be reconciled unto him, as the Apostle speaketh 2. Cor. 5.20; and upon this reconciliation, he assureth us of the riches of his kingdom: who therefore receiving and believing this ambassage, will not love the Ambassadors that bring these blessed tidings unto them? Who can be assured of such inestimable benefits, and yet show no token of thankfulness towards them, who are the means whereby they are derived unto them.

Where by the way we may note, how few the number is in these days, who receive the Lord's ambassage to their spiritual comfort; how few they are to whom it is effectual for the begetting in them the graces of God's spirit; how few hereby come to the true assurance of the remission of their sins and everlasting happiness: seeing the number is so exceeding small who love and respect the Lord's ambassadors in regard of their ambassage. Nay rather the most, even for their ministry sake do contemn those, whom otherwise in respect of their learning, wisdom, and other excellent gifts of body and mind, they would respect and highly esteem if they were not of the ministry. So that their honorable calling, which above all things should commend them, doth above all things make them base & contemptible: and no marvel, seeing the most are flesh and not spirit, the children of Mammon and not the children of God: and therefore, sauoring only the things of the flesh & not perceiving the things of the spirit of God, they seem foolishness unto them, and the preachers of them fools, and men of shallow conceits. But let such know, that God hath chosen the foolish things of the world to confound the wise, and weak things to confound mighty things; & vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to naught things that are, that no flesh should rejoice in his presence, as it is 1. Cor. 1.27.28. Let them know that this their contempt, or at least small regard of God's ambassadors, is a most manifest sign that they never received good by their ambassage: for had they received from them spiritual things, they would never grudge to bestow upon them their worldly things, which in the true Christians estimation are not to be compared with them; and much less would they against their own conscience defraud them of their own right, which by the laws of God and man is due unto them, whereby it cometh to pass that whereas all men being industrious and frugal, may live plentifully even of their meanest trades, only the Lord ambassadors, though never so painful in their callings, live in want and misery.

[§. Sect. 11] The last sign of God's child elected to salvation, which I will speak of, is their earnest desire that our Savior Christ should come to judgment: whence proceedeth that pathetical prayer, Come Lord Jesus come quickly, Revel. 22.20; and that prayer which our Savior hath taught all the faithful to pray daily, let thy kingdom come, Matth. 6.10. Now that this is a note of those that are elected to salvation, it appeareth plainly 2. Tim 4.8. Where the Apostle saith that a crown of righteousness is laid up for all those that love his appearing. And Rom. 8.23, he telleth us, that those who have the first fruits of the spirit, do even sigh in themselves, waiting for the adoption even the redemption of their body, when as their corruption shall put on incorruption, and the mortal body immortality, as he speaketh 1. Cor. 15.53. So our Savior Christ hath told us, that his faithful children should at his coming, look up and lift up their heads, because their redemption draweth near, Luk. 21.28; and on the other side that the kingdom of the earth shall mourn, and that the profane worldlings and reprobates shall say to the mountains and rocks, fall on us and hide us from the presence of him that sitteth on the throne, and from the wrath of the lamb; Revel. 6.16. So that by these places it is manifest, that if we love the appearing of the Lord Jesus, and desire his coming to judgment; we are the children of God endued with his spirit, which assureth us of our salvation. For naturally we abhor to think of this fearful day, and tremble with fear when mention is made of the appearing of our judge, because by our sins we have deserved everlasting damnation: but when the spirit of God by the ministry of the word, hath begot faith in us, whereby we apply unto our selves Christ Jesus, and all his merits, by whom we are reconciled unto God and made friends who before were enemies, and sons of God and heirs of everlasting happiness who before were the children of wrath and firebrands of hell, then do we earnestly desire the company of our heavenly father; when we are assured that our judge shall be our Savior, then can we go boldly to his judgment seat without fear of condemnation; when we are assured that we are the beloved spouse of Christ, then we long for nothing more then for the coming of our bridegroom; when we are certainly persuaded that by God's spirit we are engrafted into the body of Christ, and are become lively members of his body; then do we heartily wish with the Apostle to be dissolved, that we may be with Christ our head in his kingdom of glory, where together with him we shall receive, and be fully satisfied with such incomparable joys, as neither eye hath seen nor ear heard nor the heart of man conceived.

CHAP. XI. The objections alleged against the assurance of our election, answered.

[§. Sect. 1] A Nd thus much concerning the signs whereby we may be assured of our election: now I will answer such objections as are brought against this doctrine by the enemies of God's truth. And these are of two sortes, first testimonies of God's word, and secondly reasons. The testimonies of scriptures are diverse: first they object such places as these; 1. Cor. 10.12. Let him that thinketh he standeth, take heed least he fall. Pro. 28.14. Blessed is the man that feareth always, Rom. 11.20. Be not high minded but fear. Phil. 2.12. Make an end of your salvation with fear and trembling. 1. Pet. 1.17. Passe the time of your dwelling here in fear: to all which and many other such like places, we may answer generally, that the holy Ghost would not hereby take away our certainty of faith, but carnal security; he would not deprive us of the assurance of the remission of our sins and our election, but rather by these admonitions as with a bridle he curbeth in our unruly affections, and restraineth us from running into all licentiousness under this pretence that we are assured of our election; he would not have us doubt of God's grace, but he would not have us too much trust and rely on those graces which we have received; and therefore he putteth us in mind of our own weakness and infirmity, not to the end we should doubt of our election, and despair or fear our perseverance, but to the end that distrusting our own strength we may wholly rely upon the power love and promises of God, and thereby gather so much more certain assurance of our election and perseverance, as the power of God is above the power of man; lastly he giveth us not these admonitions to bring us into doubting, but would hereby stir up our faith unto the exercise of holiness and righteousness, that it may not through idleness faint and wax stiff and benumbed, and unable to perform these holy actions, whereby this assurance and certainty of our election, would be enfeebled and not so sensibly discerned: and therefore these and such like speeches tend not to this end that we should doubt of our election, but rather that we should be preserved from doubting; to which, carnal security, self confidence, negligence in the duties of holiness and righteousness, and continuance in sin would in the end bring us; all which the spirit of God by these admonitions and exhortations preventeth.

Secondly, I answer that these. and such like admonitions, are not directed only to the faithful, who may and ought to be assured of their election, but in general to the whole Church, wherein there are many hypocrites who content themselves with a bare show of godliness, and many worldly men who please themselves with carnal security, and a carcase of faith, which never so much as breatheth, and much less performeth any actions of holiness and righteousness: and therefore as it was necessary that the faithful should be more and more confirmed with the promises of the Gospel, so was it requisite that hypocrites and secure worldlings should be roused out of their security, with these and such like admonitions and comminations.

[§. Sect. 2] Neither were they necessary for hypocrites and worldlings alone, but even for the deer children of God: who because they are partly flesh and partly spirit, therefore as they have need that the spiritual man should be comforted and their faith confirmed against diffidence and doubting, with the sweet promises of the Gospel; so had they need to have their unruly flesh curbed in, and restrained from falling into reckless security, by these admonitions and comminations. And because by reason of this division which is in our selves, we are ready as it were to mutiny, one part of our forces being ready to march cheerfully to the land of promise, the other to forsake the way, sometimes on the one side being ready to turn back again, as utterly despairing of attaining to the end of our journey, when we consider the sons of Anakim our spiritual enemies, in respect of whose stature and strength we are but as grasshoppers, and the mighty oppositions which are made against our weak force; and sometimes to go on in a way which God hath not appointed, presuming upon our own strength and abilities. Therefore that we may keep the straight way without declining on either hand, God doth as it were hedge us in on both sides, to restrain us from wandering; on the one side with sweet promises, that we may not despair, but rely our selves on his strength and assistance; on the other side with sweet admonitions and fearful comminations, that we may not trust too much unto our own power, nor presume upon our own abilities: and by the means of the one, he doth as it were prick us forward in our journey, keeping us from once thinking of standing still, or returning again into Egypt; and by the other as with an hand he doth uphold us, when we are weary and ready to faint, having an eye to the crown of glory, and the garland of happiness, which is prepared for us at the end of our course, and race of christianity. And as a skillful pilot, when his ship is in a tempestuous and strait sea, in danger to run on the rocks or to sink in the sandes, doth cast our ancor on both sides, or most caresully look unto the stern to keep it in an even course; so we sailing in the tempestuous sea of this miserable world, are in danger on the one side to dash upon the rocks of presumptuous security, and on the other side to sink in the sands and to plunge into the gulf of desperation: and therefore the Lord doth stay us from both, as it were with two strong cables; the first is legal comminations and strict admonitions, to keep us from carnal security and hypocritical presumption, the other is sweet promises whereby he keepeth us from falling into doubting and desperation; neither doth one of these hinder another, but both stay us from falling into these extremes.

[§. Sect. 3] So that these admonitions are not given to make us doubtful of our election, but partly to take away the presumption and security of hypocrites and carnal worldlings, and partly to bridle and restrain the flesh from running headlong into sin, and from growing insolent over the spirit even in God's children, whereby in deed their assurance of salvation would be abated and languish. The truth whereof appeareth if we examine the several places. For first, whereas the Apostle, 1. Cor. 10.12. saith, Let him that thinketh he standeth, take heed least he fall; he doth not move those that are faithful, to doubt of their perseverance, but those that want true faith, not to deceive themselves with vain presumption, and with an opinion of faith instead of true faith in deed: and therefore he saith not simply, let him that standeth, but let him that thinketh he standeth, that is, he that doth not stand in deed but in his own found opinion. Neither can it necessarily be proved, that this falling is to be understood of final falling away from God; but rather as the coherence of the text showeth, of falling into those sins which the Israelites fell into: and though it were, yet is it but an admonition to take away carnal security, not given to make us doubt of our standing, but to preserve us from falling.

Secondly, whereas the wise man saith, Pro. 28.14, Blessed is the man that feareth always: he doth not understand thereby a doubtful fear of our election, but a fear to sin, and a conscionable care of avoiding those things which are displeasing in God's sight; which fear is opposed to carnal security and hardness of heart, as appeareth in the same place where this is added, 'But he that hardeneth his heart shall fall into evil: as though he should say, that man is blessed which feareth the Lord, for this will work in him a conscionable care of avoiding sin, which is odious in the eyes of God, and of embracing holiness and righteousness, which being acceptable unto God, he will reward with eternal blessedness; but he that hardeneth his heart and continueth in carnal security, runneth headlong into the evil of sin, and consequently the evil of punishment, even everlasting condemnation.

Thirdly, whereas the Apostle, Rom. 11.20, exhorteth, us not to be high minded but fear; he doth not mean that we should doubt of our election and salvation, but doth hereby beat down our spiritual pride, and opinion of our own righteousness and holiness, whereby we are ready to insult over the Jews, as though we were chosen and preferred before them, for some excellency or worthiness in our selves, and so derogate from the free grace and goodness of God, whereby he hath chosen us without any respect of our deserts. And that this is the meaning of these words, appeareth in the eighteenth verse, where he willeth the Gentiles not to boast themselves against the Jews who were the natural branches. Neither doth the Apostle write this to the faithful only, but to the whole Church of the Gentiles, in which were many hypocrites and carnal men, who contenting themselves with a bare name of Christians, would insult over the Jews, whom God had cast off from being his Church and people; whom he warneth, not to be puffed up in pride, as though in this respect their state were most secure and out of all danger; for as (saith he) they were cast off for their infidelity, even when they were natural branches, so shall you much more be rejected, who being wild branches were grafted in their places (that is, called to be the members of the visible Church) if you continue in the like infidelity, contenting yourselves with vame confidence and fond presumption, instead of a lively faith.

[§. Sect. 4] Fourthly, whereas the Apostle, Phil. 2.12. doth exhort us to work out our salvation with fear and trembling; he doth not hereby take away from us assurance of our election and salvation, but carnal security and self confidence; that so despairing of our own strength, as being unable of our selves to think a good thought, or to will that which is good, we may in all humility rest and rely our selves, wholly upon the Lord. And that this is his meaning, appeareth by the reason which he adjoineth in the verse following: for saith he, it is God which worketh in you both the will and the deed. As though he should say, there is no reason why you should be secure, as though you were able to stand by your own strength; there is no cause why you should be lifted up with fond presumption, or be carried away with self confidence, for of yourselves, you are not able so much as to will that which is good, or to perform it though you should will it, unless it please the Lord of his own good pleasure and free will to work both in you, and therefore respecting your own infirmities and imperfections, you should be so far from carnal security or self confidence, that contrariwise you should continually fear, least through your corruption you should be overtaken of sin, and so displease the Lord which is your sovereign King and gracious Father. So that the Apostle doth not here exhort us to doubt of our election and salvation, but to a godly fear that we do not fall into sin: he would not have us to doubt of God's grace and free promises, but of our own strength, by which we are altogether unable to stand if he leave us to our selves: he would not have us fear least we should be rejected and damned, after we are truly converted unto God, but least we fall into sin, and neglect that duty which we owe to our heavenly father.

These two therefore may well stand together: for the more we distrust our own weakness, the more firmly we rest upon the power and assistance of God, and the more we rely upon him, the more sure we are of standing unto the end: the surer we are of God's love and favor, the more we love him again; and the more we love him, the more fearful we are to displease him: the more we see our proneness to sin, the more we fear least we should fall into it; and the more we suspect our selves, the more earnestly we implore the assistance of God's spirit, whereby we are enabled to withstand temptations. And therefore David joineth these together, Psal. 2.11. Serue the Lord in fear, and rejoice in trembling; noting thereby that God's children fear, yea, even tremble in regard of their own infirmities and corruptions, and yet at the same time they rejoice and are filled with consolation, in respect of that full assurance which they have of God's love and favor, and their election and salvation. And as he joineth them in precept, so also in his own practice, Psalm. 5.7. I will (saith he) come into thine house in the multitude of thy mercy; and in thy fear will I worship towards thy holy temple: so that at the same time, when as he was encouraged by the consideration of God's great mercy, to go boldly and with a lively faith unto the throne of grace; he was also touched with a godly fear in regard of his unworthiness and imperfections; not that he doubted least he should not be accepted of God, but least in worshipping of God he should bewray his corruption, and not do it in that manner and measure which God requireth.

[§. Sect. 5] But against this it may be objected that John saith, 1. Epist. 4.18. There is no fear in love, but perfect love casteth out fear, &c. I answer, that there is a twofold fear mentioned in the scriptures; the first is a servile fear proceeding from incredulity, whereby men fear God as a scuere judge, who is ready to inflict on them those just punishments which by their sins they have deserved, which fear is expelled when as we are assured of God's love and love him again. The other is a son-like fear, which is a fruit of faith, whereby we do not fear God as an enemy or an angry judge, but as a gracious Father, whose displeasure we would by no means incur; not that we fear his wrath and vengeance, as though it were ready to fall upon us, but because we would not thus abuse his mercy and goodness towards us, nor do anything which might cause him to look upon us with a frowning countenance: or if we do fear God's judgments, it is as they are inflicted on another subject, and not as being ready to fall upon us: for this difference is between the fear of the wicked and God's children, they like malefactors which are led out to punishment, are filled with horror and fear when they think of the torments which they are to endure, but yet did never fear to commit such crimes as descrued the punishments, and though they should escape, yet this would be no warning for the time to come; but God's children seeing the judgments which are exercised upon the wicked, do fear, not least they should be inflicted upon them presently, but least they should so offend and deserve the like punishments, first avoiding sin, that they may not receive the wages thereof. And this son-like fear is commended unto us in the scriptures, as being a part of the honor and service which we owe unto God, as appeareth Mal. 1.6. A son honoreth his father, and a servant his master, if I be a father where is mine honor, if I be a master where is my fear saith the Lord? So Psalm. 34.9. Fear the Lord ye his saints, for nothing wanteth to them that fear him. And Psalm 112.1. Blessed is the man that feareth the Lord and delighteth greatly in his commandments. In which places we are not to understand a servile and slavish fear, but an ingenuous and son-like fear, which draws us back from falling into sin, and incites us to perform all good duties of holiness and righteousness to God and our brethren, because we would not incur the displeasure of our heavenly father, but do those things which are acceptable in his sight.

Lastly, whereas the Apostle Peter 1. epist. 1.17. exhorteth us to pass the time of our dwelling here in fear, he doth not understand such a fear as maketh us to doubt of our election and salvation, but such an one as provoketh us to obey God's commandments, and restraineth us from wallowing and defiling our selves in sin: for with this fear in the verse following he joineth certain knowledge of our redemption, and consequently of our election and salvation, knowing (saith he) that ye were not redeemed with corruptible things, as silver and gold from your vain conversation, &c. but with the precious blood of Christ. So that this fear doth not take away the certain knowledge of our election and redemption, but this knowledge causeth us to fear least we fall into sin after we are assured of this great benefit of our redemption, and thereby displease our gracious God, and defile our souls after they are purged with the precious blood of Jesus Christ.

[§. Sect. 6] Besides these places, there are others also objected, as that Job. 9.21. Though I were perfect, yet I know not my soul; therefore I abhor my life. To which I answer, that Job's scope and drift in this place is to show, that even the most just and holy man cannot stand before God's judgment seat in his own righteousness and holiness, which is polluted and imperfect, and that therefore it behooveth everyone to despair in himself and his legal righteousness, as not being able to justify him in God's sight, in respect of whose purity even the very heavens are unclean, that so he may wholly rely vpō God's mercy and Christ's merits; and this appeareth verse. 2.3. I know verily (saith he) that it is so (that is, that God is just and all men are sinners, who are righteously punished for their demerits, as Bildad had reasoned in the former chapter) and therefore how should man compared unto God be justified? 3. If he would dispute with him, he could not answer him one thing of a thousand. And verse. 20. If I would justify myself, mine own mouth should condemn me; if I would be perfect, he shall judge me wicked. 21. And though I were innocent or perfect, (that is, though I seemed just in mine own eyes, and knew nothing by myself) yet I know not mine own soul, nor what secret corruptions may lurk in it, and therefore I will not hereby look to be justified, nay in this respect I abhor my life, and cast mine own righteousness from me as a polluted cloute. By which manner of reasoning he confuteth Bildads objection, who affirmed that Job and his sons were punished of God for their sins and that justly, and therefore they were not so just and innocent as they had seemed: to this Job answereth, that it is true indeed he could not justify himself in respect of his own righteousness, if he compared himself with God's exact justice, but must needs condemn himself for a wretched sinner; yet hence it followed not that therefore God thus afflicted him, seeing this was the state not of him only but of all men whatsoever: and therefore this could not be the only cause of his extraordinary afflictions. So that this place makes nothing against the assurance of our salvation, which is grounded upon God's free mercy and Christ's merits; but against that presumption which relieth it self in whole or in part, upon our own legal righteousness.

[§. Sect. 7] The like place to this is that saying of Paul which they object, 1. Cor. 4.3, 4. I judge not mine own self, for I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord. For answering whereof, we are to know, that there were diverse in the Church of Corinth, who censured Paul's ministry and disgraced his gifts; a gainst which detractations he bendeth his speech and maketh an apology for himself, saying, that he would not take upon him to judge himself, concerning the excellency and worth of his ministry and gifts, but would leave the judgment and approbation thereof unto God, whose ambassador he was; and though he knew nothing which might be objected against him in regard of his ministry, yet hereby he would not look to be justified in God's presence: So that if this be the sense of the words, as appeareth by the coherence and the drift of the place, it maketh nothing for popish doubting. But let it be granted that Paul speaks not of his ministry, but of his righteousness and obedience to the law, yet this maketh nothing against the certainty of our election; for the Apostle speaking of his own righteousness and innocence, doth disclaim it from being any cause of his justification: neither doth he say that in regard thereof he doubteth, as the Papists would expound him, but he affirmeth directly that he is not thereby justified, and rendereth this as a reason, that it is God who judgeth him: and therefore though he were unblameable before men, yea though he knew nothing by himself; yet he could not hereby be justified before the just judgment seat of God, who requires such perfection and exact obedience as can be found in no man living; for he that but once breaketh but one commandment, is guilty of all, as it is I am. 2.10. And therefore it behooved the Apostle and all others, not to seek for justification in themselves and their own righteousness, but in the righteousness and obedience of Christ, which we may boldly present before God's exact judgment seat, and there be accepted as righteous. And of this iustificatiō the Apostle speaketh, not doubtfully or timorously, but boldly and certainly, Rom. 5.1. Being justified by faith, we have peace towards God through our Lord Jesus Christ. 2. By whom also we have access through faith unto his grace wherein we stand, and rejoice under the hope of the glory of God. So Rom. 8.33. Who shall lay anything to the charge of God's chosen? it is God that justifieth. 34. Who shall condemn? it is Christ who is dead, yea rather which is risen again, &c.

[§ Sect. 8] Moreover, they object these places to move us to doubt of our election and salvation. Joel 2.14. Who knoweth if he will return and repent; and Amos 5.15. It may be that the Lord God of hosts will be merciful unto the remnant of Joseph. And Ion. 3.9. Who can tell if God will turn and repent, and turn away from his fierce wrath that we perish not? To which I answer, that the Prophets in these places do not speak of the election or eternal salvation of those that truly repent, but of their delivery from outward afflictions, and temporary calamities threatened against them for their sins: which sometimes the Lord doth inflict on his children after their true repentance, either for their chastisement, that they may thereby hate sin for the time to come, when they feel the smart of it; or else for their trial: and sometimes also the Lord after he hath threatened them against the wicked, doth notwithstanding hold back his hand, and as it were put up his sword of justice again into the scabbard, which he had drawn out to punish their sins, upon on their outward humiliation and feigned repentance, that he may show hereby how highly he esteemeth the true repentance of his children, as appeareth in the example of the Nineuits and of Ahab, 1. King. 21.29. And therefore seeing the Lord keepeth no certain course in these temporary chastizements, but sometimes inflicteth them upon the repentant whom he dearly loveth, and sometime spareth the wicked when they but outwardly humble themselves before him; therefore the Prophets speak doubtfully and exhort to repentance, referring the event to God's wise and gracious providence. And thus doubtfully doth David speak in this respect 2. Sam. 12.22. Who can tell (said he) whether God will have mercy on me that the child may live? and chap. 16.12. It may be the Lord will look upon mine affliction; and yet though he were doubtful whether he should be freed from these temporal crosses, he was notwithstanding certainly persuaded of his election and salvation; as he professeth Psal. 16.11. So that these places speaking of temporary chastizements, make nothing against the certainty of our election.

[§. Sect. 9] And like unto these, is that which they allege to the same purpose, Act. 8.22. where Peter exhorteth Simon Magus to repent of his wickedness, and to pray unto God, that if peradventure the wicked thought of his heart might be forgiven him. To which I answer, first, that the original word 〈 in non-Latin alphabet 〉 , which is translated, if peradventure, and in our Bibles, if it be possible, sometimes also signifieth, that truly, and in this sense it maketh nothing for doubting. Secondly, though we understand it as a speech of doubting, yet it maketh not for their purpose; for it is not to be referred unto God, as though it were doubtful whether he would forgive the sins of the Magician, if he did truly repent and call upon him; for he hath certainly assured us by his gracious promise, that whosoever truly repenteth him of his wicked ways, he will receive him to mercy, Ezech. 33.11. But it is to be referred to Simon Magus, of whose repentance and lively faith Peter might well doubt, least either they would be none at all, or else feigned and hypocritical, seeing his heart was not right in the sight of God, but in the gall of bitterness and bond of iniquity. Lastly, though it should be a doubtful speech and be referred also to God, yet it maketh nothing against the certainty of faith; for the Apostle seeing him in the gall of bitterness and bond of iniquity, thought it not fit to raise him up suddenly, by applying unto him the sweet promises of the Gospel, nor to cast those precious pearls before such a filthy swine, unless first he preserved them as it were in the casket of a doubtsull and perplexed speech, from being trampled under his bemired feet, till he had washed them in the tears of unfeigned repentance. Moreover, he thus doubtfully speaketh to give him a more clear insight of the heinousness of his sin, as though it might be well doubted of, whether the Lord would forgive it or no, that so his mind hereby being least perplexed, might by the consideration of his horrible sin be beaten down and truly humbled; and because those things which are hardly obtained are more earnestly sought, therefore Peter intimateth unto him by this doubtful speech, that it was no easy matter to obtain forgiveness for such outrageous wickedness, that he might hereby work in the Magician more earnest & hearty repentance, & incite him to call upon the Lord for mercy with more vehemency and fervency of spirit. It is not therefore the Apostles meaning to overthrow the certainty of faith, or to call into question God's mercy, whether he will extend it or no to heinous offenders who truly repent of their sins and believe, for this were contrary to the whole course of the Gospel; but he useth this doubtful speech to this desperate sinner, that he might not make the sovereign salve of God's gracious promises base and contemptible, by applying it to the festered sores of a filthy dog, which were never cleansed with the sharp corrasiues of the law; and also for the good of this malicious sinner, for he doth not absolutely assure him of mercy and forgiveness, that he might be stirred up with more earnestness and care to seek it; for the easiness of obtaining maketh the suitor careless and negligent in seeking and suing; neither doth he absolutely exclude him frō all hope of grace, least he should never labor after it, but desperately run on in his wickedness; for when hope is cut off, the desire also fainteth, and therefore he useth a perplexed and wise tempered speech, which on the one side might preserve him frō secure presumption, and on the other side from falling into hellish desperatiō.

[§. Sect. 10] Lastly, they object that saying Eccles. 5.5. which they thus read: De propitiato peccato noli esse sine metu, neque adijcias peccatum super peccatum. That is, be not without fear concerning sins forgiven, neither add sin unto sin. To which, first I answer, that this book is not canonical scripture, and therefore not to be alleged for the determining of questions in controversy, nor for the confirming of doctrines of faith. Secondly, I answer that they have corruptly translated the original text, for he willeth us not to fear concerning our sins forgiven, but concerning the forgiveness of them before they are remitted, least we should securely add sin unto sin, because forgiveness is promised whensoever we repent, and so abuse the mercy and long suffering of God to our just condemnation. So that he forbiddeth not to believe certainly, that our sins are remitted when God hath pardoned them, but he forbiddeth us to run on in sin securely, presuming upon forgiveness, as plainly appeareth by the original text and the whole drift and scope of the place. For in the verse going before he useth this speech: Say not I have sinned, and what evil hath happened unto me, for the Lord is long suffering, but yet he will not dismiss or acquit thee; and in this verse he biddeth us not to be without fear concerning the forgiveness of sin, adding sin unto sin, that is, we must not go on in sin presuming upon forgiveness: and verse. 6. Do not say that his mercy is great, he will forgive my manifold sins: 7. For mercy and wrath are swift with him; but upon sinners his indignation shall rest. 8. Do not defer to turn unto the Lord, neither put it off from day today; for suddenly the wrath of the Lord shall break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. In all which words he doth not take away the assurance of the forgiveness of our sins after we have truly repented of them, but carnal security and vain presumption, whereby men defer their repentance upon hope of mercy and forgiveness whensoever they repent. Lastly, though this place were to be understood concerning sins forgiven, yet the scope thereof is not to hinder our assurance of forgiveness when we have truly repented, but only that we do not after we have obtained remission of our sins, take occasion thereby of falling into sin again, and so abuse the mercy and goodness of God, using it as an argument to move us to go on in sin, because the Lord upon our repentance is always ready to receive us to mercy.

CHAP. XII. The reasons alleged against the assurance ofour salvation, answered.

[§. Sect. 1] A Nd so much concerning the testimonies of scripture, which are alleged against the certainty of faith: now let us consider their reasons. First, they object that it is proud arrogancy and heretical presumption for a miserable sinner, without all doubting to assure himself that he is elected and shall be saved. To which I answer, that if with the pharisaical papists and proud iusticiaries, we did build our assurance upon our own merits and worthiness, it were indeed intolerable arragancie and proud presumption, not only certainly to believe, but even to doubt whether we are elected and shall be saved (for where as doubting is there is some hope also) whereas the scriptures peremptorily conclude, that they who look for righteousness and salvation by the law, are under the curse, Gal. 3.10; and that by the works of the law shall no flesh be justified in God's sight, Rom. 3.20; and that we are justified not by our deserts, in whole or in part, but freely by God's grace through the redemption which is in Christ Jesus, as it is, verse. 24. But seeing we wholly disclaim our own righteousness, and humbly acknowledging our own misery and wretchedness, do wholly rely our selves upon the gracious promises of God, and the merits of Christ Jesus, seeing we become nothing in our selves in the work of our salvation that God may be all in all, seeing we cast away all glory from our selves, that we may wholly glory in the Lord according to that Ierem. 9.24. Let him that glorieth, glory in this that he understandeth and knoweth me: This is not proud arrogancy nor heretical presumption, but Christian humility which giveth all glory unto God, leaving nothing to our selves but the comfort which is wrought in our hearts, by the assurance we have of God's promises. Nay the more undoubtedly we trust in God's promises, the greater is our humility; for the more wretched we are in our own eyes, the more we see our imperfections, yea our nothing in God's sight; and hereby we are moved to go out of our selves, to seek for salvation only in God's free grace and Christ's merits, and to rest in them with full assurance, as being in themselves all sufficient without our works and worthiness. On the other side the more we doubt of our salvation, in respect of our unworthiness, the more is our pride and arrogancy; for we would not doubt in regard of our unworthiness, unless we looked for salvation by our worthiness, and therefore we come so far short in faith and hope, as we find our selves short in merits; and whence can this proceed but from arrogancy and pride, which maketh men to look for salvation in themselves, and to doubt of God's mercy and Christ's merits, unless they find that they have deserved them by their own works and worthiness? Let us therefore abhor this proud humility of the papists which maketh them doubt of God's merciful promises, and consequently of his truth; for as it is 1. John. 5.10. He that believeth not God, hath made him a liar; and also of the sufficiency and value of that inestimable price which Christ Jesus hath given for our redemption, as though it were imperfect in it self, unless it be eitched and patched up with our own merits and worthiness: and though we are most abject, wretched, and in a desperate case in respect of our selves, yet let us have assured trust and confident boldness, yea a triumphant boasting and glorying in respect of our Savior Christ, as the Apostle speaketh Ephes. 3.12. Rom. 5.2. Notable is the saying of Augustine to this purpose, Ideo praesume non de operatione tua sed de christi gratia, presume therefore (saith he) not of thine own working but of Christ's grace, for ye are saved by grace saith the Apostle; therefore here is no arrogancy but faith, to show what thou hast received; it is not pride but devotion. So in another place, Hoc dixit deus, hoc promisit, si parum est hoc, iurauit. The Lord hath said this, he hath promised it, and if this be not enough he hath sworn it. Because therefore the promise is sure and confirmed, not according to our merits but according to his mercy, let no man profess that with fear, of which he cannot doubt.

But they further urge, that humble doubting is better than presumptuous assurance; I answer, first that their doubting is full of pride, which maketh them look for salvation in their own worthiness, rather than in God's free mercy and Christ's merits: secondly that our faith and certain assurance is full of humility; for we freely confess our own unworthiness, and dare not offer before the seat of God's justice any righteousness that is in us, as desiring in whole or in part to be justified thereby; nay rather we pray with the Prophet Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall none that liveth be justified; and though we know nothing by our selves yet do we plain • lie affirm with the Apostle, that we are not hereby justified. 1. Cor. 4.4. But this humility doth not abate our faith and certain assurance, nay rather it doth confirm and increase it, for it maketh us to go out of our selves, as finding no hope of salvation whereupon we may rest, and moveth us to seek for salvation in Christ, who is such a sure ancorhold that whosoever pitch the ancor of their hope on him, shall find it sure and steadfast, and whosoever build their faith on this foundation and corner stone, the power of hell shall never prevail against them.

[§. Sect. 2] Secondly, they object that we are unworthy of God's love, or to be elected, and therefore we cannot be assured thereof. I answer, this were true if God's election depended upon our worthiness and deserts; but seeing the Lord respecteth not anything in us, but elected us freely of his undeserved grace and mere goodwill; our unworthiness in our selves may well stand with the assurance of our election: for those who are most unworthy need not to doubt of God's love and their election and salvation, so that they wholly rely upon God's mercy and Christ's merits by a true and lively faith; forasmuch as they are not grounded upon their worthiness, and therefore cannot be overthrown by their unworthiness. Notable is the saying of Augustine to this purpose. Tria (inquit) sunt quae sic roborant & confirmant cor meum, vt nulla me penuriae meritorum &c. There are three things (saith he) which so strengthen and confirm my heart, that no want of merits, no consideration of mine own vileness, no estimation of the heavenly blessedness, can deject me from the height of my hope: upon them my soul is surely settled. Wilt thou know what they are? I consider three things upon which my hope wholly relieth, to wit, the love of adoption, the truth of the promise, the ability of performance. Let now my foolish cogitation murmur as much as it will, saying, but who art thou, or how great is that glory; or with what merits doest thou hope to obtain it? And I will boldly answer, I know whom I have believed, and I am assured, because God hath adopted me in great love, because he is true in his promise, because he is powerful in performance, for he may do what he will.

[§. Sect. 3] Thirdly, they object that our faith is weak and feeble, and by reason thereof the faithful (a •… peareth by continual experience) are assaulted with doubting, and grievously shaken with Satan's temptations, so as there can be no such certainty of faith as we speak of. To which I answer, that weakness of faith is not opposed as contrary to certainty, but to strongnesse and full persuasion, and therefore weakness and certainty may well stand together. Neither do we imagine such a certainty of faith which is never shaken with doubting, nor assaulted with temptations; nay rather we teach that those whom God indueth with most faith, he most exerciseth in the conflict of temptations, like a wise captain who setteth that soldier which is best armed and strongest, to bear the brunt in the forefront of the battle: and the devil is most ready to assault those who most resist him, and most violently to strike where he seeth the shield of faith held up to defend; and therefore our Savior hath taught all his faithful children to pray, lead us not into temptation, but deliver us from evil. But withal we affirm that though this weak faith be assaulted with Satan's temptations, yet is it never overcome; though it be opposed with doubting yet it never falleth from assurance and certain persuasion; though it be sometimes shadowed, and the shining light thereof dimmed, yea though it be for a time hid and covered, yet in it own nature it remaineth firm and steadfast; like the sun which always shineth, though oftentimes by reason of the interposition of the clouds or the earth, we cannot discern the beams thereof; or like unto the fire which being hid under the ashes doth retain his natural heat, although we feel it not: So our faith retaineth in it self his certainty and assurance as it were his light and heat, when as it is shadowed with the clouds of doubting, and covered under the ashes of Satan's temptations.

But it may be demanded how a weak faith assaulted with Satan's temptations can continue certain, seeing the strongest 0 faith can do no more but certainly persuade? I answer, that our certainty respecteth not our faith it self but the object thereof, namely God's mercy and Christ's merits: and therefore seeing a weak faith doth as well apply unto us the mercies of God & merits of Christ as a stronger, therefore also it certainly persuadeth us as well & truly, though not so strongly and fully of our election and salvation, as a stronger doth. So that when we have the least spark of faith, it doth illuminate our minds, so as we can truly discern the loving countenance of the Lord shining upon us though somewhat dimly, and as it were a far of; even as he that is pore-blind doth as certainly see the sun, as he who is most sharp sighted, though not so clearly; and as he who is in a dark dungeon doth discern the light as surely at a little hole, though he be compassed about with black darkness, as he who is in the open fields; so when we are as it were pore-blind, and compassed about with the dark miste▪ of ignorance, yet by the dim sight of faith we certainly discern God's love and favor shining upon us, though the more we increase in knowledge and faith, the more clearly we perceive it, till at last having attained unto fullness of faith, we see him near at hand and as it were face to face.

True it is that our faith which is in it self weak and feeble, and compassed about with the darkness of ignorance, is mixed and turmoiled with much fear and doubting, by reason of our natural inclination unto diffidence and incredulity, the manifold temptations of Satan, and the burden of our sins lying heavy upon our consciences: which maketh God's deer children to groan and complain, yea sometime to murmur and repine against God himself, as though he were their enemy, because he suffereth them thus to be vexed; but still it riseth after it hath received a foil, and gathereth new strength against all new assaults, until in the end it obtaineth full victory, so as all the faithful may say with the Apostle 2. Cor. 4.8. We are afflicted on every side, yet are we not in distress; in poverty but not overcome of poverty. 9. We are persecuted but not forsaken, cast down but we perish not. For though their faith be weak, and their temptations vehement and violent, yet this bruised reed is not broken, this smoking flax is not quenched; for as the reed in a boisterous tempest is blown down even to the ground, but when the tempest is past riseth up again to his former estate; so though the boisterous blasts of Satan's temptations beat us down even to earth, yet by faith we rise again when the storm is ouerblowne.

[§. Sect. 4] Secondly, it may be demanded how the faith of God's children can be said to be certain, seeing it is continually assaulted and often foiled with doubting, which is opposed to the certainty of faith. To which we may easily answer, if we know and remember that every Christian is divided into two parts, the flesh and the spirit, which continually fight and strive the one against the other; and as they themselves are thus opposed, so are their qualities and fruits, for in the spirit is faith, love, hope, zeal, joy in the holy Ghost, and such other sanctifying graces; in the flesh is doubting, and infidelity, hatred of God, presumption and desperation, coldness, dullness, yea deadness in religion, fear, horror, and such like corruptions, so as we may say with the Apostle, I know that in my flesh, that is, in my unregenerate part dwelleth no good thing, Rom. 7.18. Now as there is a continual war between the flesh and the spirit, so also between their qualities and fruits; for faith is continually assaulted with doubting and infidelity, love of God with the hatred of God, hope with presumption and desperation, zeal with coldness and dullness in religion, the joy in the holy Ghost with horror and fear of God's anger, the curse of the law and condemnation; and sometimes the one sometimes the other hath the upper hand, both in the mean time retaining their nature and properties, although (as we say) remissis gradibus, not exercising them in that measure and degree, as they do when they have victory and give the other the foil. For example, when in some grievous affliction, the hatred of God doth assault the love of God in our hearts, and doth so foil and wound it, that we can scarce discern that it breatheth or retaineth life, yet notwithstanding the love of God even at that instant is not turned into hatred, nor receiveth any properties thereof, but still retaineth his own nature and properties, which again clearly appear and show themselves when the conflict is ended. The like may be said of our hope, zeal, joy in the holy Ghost, and other graces, when they are most foiled by the corruption of the flesh which fight against them, so as they cannot possibly exercise their own actions and functions, yet do they not receive any carnal properties, nor loose any of their own, but retain still their own nature, which again manifesteth it self when the assault is ended. Even as fire covered over with ashes retaineth still his own nature of light and heat, though then by reason of the ashes the light be not seen, nor the heat felt; but when the ashes are removed and new matter added unto it, then it shineth and burneth and heateth as much as it did before: so when the graces of God's spirit are covered (as it were) under the ashes of our corruption, they are not discerned by their properties and effects; but when the corruptions are removed by virtue of God's spirit, and the graces nourished with hearing of the word, prayer, holy conferences, and such like spiritual exercises, as it were with new matter added unto them, then do they again shine in their brightness, and exercise their wonted strength in all good duties to God and our neighbor.

[§. Sect. 5] And as it is with all other graces, so also with faith, which is often assaulted with doubting and infidelity, and sometimes also so foiled that we can hardly discern any breath or life in it; but yet even then it retaineth it own nature and properties, and doth not receive the nature and properties of doubting; but as the tree which is shaken with boisterous blasts of wind and is not overthrown, doth in the midst of the tempest live and suck nourishment out of the earth, and still retains his own nature and properties; so when our faith is shaken with the boisterous blasts of Satan's temptations, and with our own natural doubting and infidelity, yet it still liveth and sucketh nourishment out of God's gracious promises, and still it retaineth his own property of certain persuasion, though then it do not exercise it in action, so manisestly as before and after the conflict of temptations, and as the shaking of the tree is not of the nature thereof, for of it self it standeth firm and steady, but by outward accident, namely the wind blowing upon it: so is not uncertain wavering and unconstant doubting of the nature of faith, for of it self it is firm and certain; but it cometh by outward accident from the boisterous blasts of infidelity, and the temptations of Satan which (as it were) violently blow upon it, which being past, it remaineth like the tree firm and constant. And as the graces of God's spirit, and the flesh and the corruptions thereof do still retain in themselves their own nature and properties, so also do they most commonly show themselves in their diverse fruits and effects, and that oftentimes in the conflict and time of temptation, so that the regenerate man may at the same time feel in himself contrary affections and actions; for the spirit acknowledging God's goodness mercy and truth in his promises, is replenished with joy, being in hope to enjoy them, on the other side the flesh feeling present misery, and the sharpness of afflictions, sorroweth and grieveth. The spirit apprehending and applying unto it the sweet promises of the Gospel, doth quietly rest upon them; the flesh seeing it own corruption, and the huge weight of sin that presseth it down, feareth and doubteth: the spirit being assured of everlasting happiness, triumpheth with joy, desiring nothing more than to be dissolved and to be with Christ; the flesh finding it self guilty of sin, and in this respect subject to the anger of God and condemnation, feareth and trembleth to think upon death: The spirit conceiveth of God as of a merciful father in Christ, and in all necessities flieth unto him by hearty prayer; the flesh conceiveth of him as of an angry and severe judge, and therefore flieth from him, desiring rather to seek for help anywhere else than of the Lord: so that the Christian by reason hereof, at the same time findeth in himself opposition between action and action, affection and affection. For at the same instant, while the flesh, having in it the conscience of sin and sense of guiltiness, doth murmur repine and complain upon God, as an enemy which is ready to destroy us; the spirit doth fly unto God by a lively faith, and committeth it self to his providence, will and protection, expecting salvation from him only; which it could never do, if it were not assured that we were in his love and favor. And in this the Christian may not unfitly be compared to a child, who having been sharply corrected by his father, doth avoid his presence as though he were his enemy; but if at the same time some sudden danger affright him, before all other he runneth to his father for safeguard and protection: so when our heavenly father hath sharply corrected us, either with some outward or inward afflictions, we flee from his presence as though he were our enemy; but when an imminent danger overtaketh us, and we be in peril to be supplanted with Satan and his assistants, who are our enemies in deed, then the son-like affection which is wrought in our hearts by God's spirit, doth move us to run unto him before all other, desiring and craving his aid and assistance.

And thus it appeareth, that though the flesh and the spirit be mixed together, yet they retain their own natures, properties and effects; and though faith which is a grace of the spirit, be mingled with doubting, yet this doubting is not of the nature of faith, which in it self is certain and assured, nay, it is not an infirmity of faith, as lameness is an infirmity of the joints, and dimness of the sight, for it is not any way incident to the nature thereof: and therefore much less is it a commendable virtue of faith, as the Papists teach, but it is a fruit of unbelief, which is in the part unregenerate, and is opposed unto faith, as appeareth Rom. 4.20. and consequently, though faith be assaulted with doubting, yet in it own nature it may and doth remain certain and assured.

[§. Sect. 6] Fourthly, they object that it is rash presumption, and proud boldness for any man to search into the mystery of God's secret counsels, or to take upon him peremptorily to determine that he is one whom God hath elected. For who hath known the mind of the Lord? as it is 1. Cor. 2.16. I answer that it is true indeed, whosoever prieth into God's hidden counsels and secret decree of predestination, is proud and presumptious, and shall in the end receive the punishment of both, being given over of God to fall into many errors, and in the end utter desperation: and therefore it is very dangerous, yea, pernicious to our souls, if we labor after the assurance of our election by using these means, and judge of God's decree, according to the conceit of our own reason & doubtful speculations. But yet though the will of God be in it self secret and not to be searched into; this must not hinder us from looking into his will revealed, though we can gather no certainty of our election by searching into his secret decree, yet this is no impediment why we may not gather it out of his word, where he hath revealed his decree and the execution thereof: though we can have no assurance by our own speculations, yet we may attain unto it by the testimony of God's spirit, which witnesseth to our spirits that we are the sons of God, which also searcheth all things, even the deep things of God, and is given unto us that we also might know the things which God hath given us, as the Apostle teacheth us, 1. Cor. 2.10.12. and therefore it is no pride or presumption to be certain and assured of that which the Lord hath revealed in his word, to this end that we might be certainly assured thereof. But it may be demanded how this certainty can be gathered out of the Scriptures. I answer, that if we would attain unto it, we must not seek it in the law, where the promises of life and salvation are made upon the condition of our own works and worthiness, which condition we can never perform, and therefore can never be assured of the promise: But out of the Gospel, which doth not only show that some are predestinated to life, and some rejected, neither doth it only speak of our election, as it was ordained in God's secret decree in it self, or revealed in his word, but also it setteth out unto us the execution of the decree, with the causes, means, signs and effects of our election, and how it is accomplished for the bringing us to those joys to which God hath chosen us. First therefore it showeth the decree of God concerning our election. Secondly, God's decree concerning our redemption by the death and obedience of Christ our mediator. Thirdly, the decree of God concerning the calling of his Church by the ministry of the word, that they may be engrafted into the body of Christ, and so participate with him in all his benefits to their salvation. Fourthly, the decree concerning the sending of his spirit into the hearts of his chosen, by the inward operation whereof the word is made effectual for the begetting of faith and repentance. Fifthly and lastly, his decree concerning the justifying and saving of those who repent truly of their sins, and apprehending and applying unto themselves by a lively faith, Christ and his merits & obedience, do approach unto the throne of grace to receive mercy and forgiveness. And all these are so linked together that they can never possibly be severed, so that he who is assured of one, may be assured of all; whosoever is certain that he hath faith and repentance, may be certain also of his election, though he never presumptuously search into God's secret counsel.

Fifthly, they object that there is no certainty of faith, which is not grounded upon God's word: but there is no place of God's word which assureth us of our particular election and salvation: and therefore we can have no certainty of faith concerning our particular election & salvation. I answer; though the Lord give us no particular promise in his word, yet he giveth us that which is equally effectual, and of like force; namely his general promise without any limitation, exception or condition, but the condition of faith and repentance, with a commandment to apply the same. And because naturally we are unable in our selves to perform this, therefore he hath ordained the ministry of the word, and the use of the sacraments, which he maketh effectual by the inward operation of his spirit, for the begetting and confirming of our faith, and stirring us up to repentance; which being wrought in us, we may as certainly be persuaded that the general promises belong unto us, as if they were made unto us particularly and by name.

Sixthly, they object that we cannot be assured of the sufficiency of our faith and repentance, and therefore we can have no certain assurance of our election and salvation. I answer; this reason were good if our election and salvation depended upon the worthiness or measure of our faith and repentance; but seeing that they depend not thereupon, but upon God's free mercy, and the worthiness and sufficiency of Christ's merits and obedience, therefore though our faith be never so weak, and our repentance but in small measure, yet so they be true and unfeigned, not dissembled and hypocritical, we may certainly be assured of our election and salvation, for a weak faith doth apply Christ & all his benefits unto us as well as a strong, though not in so strong and perfect a manner, as shall appear hereafter. But yet we must not content our selves with a small and weak measure, but labor to grow up from faith to faith, till we become perfect men in Christ.

Seventhly, they object that though there were no cause of doubting, so long as we look upon God's mercy and truth in his promises, and Christ's obedience and merits, yet at least there is cause of doubting when we look upon our selves, and find our great indisposition to perform the condition of faith and repentance, which God requireth of all who shall be partakers of his promises, and our manifold imperfections and great unworthiness of the least of God's mercies. And thus these iugglers play fast and loose, making their faith like unto the ignis fatuus, or going fire, which interchangeably sometimes shineth clearly, and sometimes vanisheth and leaveth behind it nothing but black darkness. But let us constantly oppose our selves against such inconstancy, and in no wise admit of such mutable variety in our faith, which maketh it more changeable than the Moon, which one while shineth with full bringhtnesse, and in small distance of time cannot be discerned; and to this end let us know, first, that though in our selves we be not worthy of the least of God's mercies, yet our unworthiness maketh us not incapable of the greatest, for all God's benefits are his free gifts, which he promiseth and bestoweth without any respect of our worthiness or deserts, of his mere grace and undeserved love: and therefore as when we are most worthy in our own conceit, there is no reason why we should presume the more; so when we find our selves unworthy, there is no cause why we should hope the less, or be more weakly assured of God's promises; for as they are not made upon the condition of our worthiness, so they are not disanulled and made void by our unworthiness, otherwise no man living could have assurance of them, seeing all men living are unworthy of them. But the Lord hath made all his promises unto us in Christ, who was sent to be our Mediator, to the end that we who were altogether unworthy in our selves, might be made worthy in him of all God's mercies and benefits. And therefore whosoever lay hold upon Christ, with a true though a weak faith, and bring forth the fruits thereof in repentance, they may certainly be assured of their election and salvation, notwithstanding their unworthiness. Secondly, we are to know that our faith doth not respect our selves in our selves, neither are we the object thereof, but Christ and his merits and obedience; whom our faith doth not behold standing aloof of (as the Papists dream) but as he is united unto us, and become our head and we his members; so as now we cannot look upon our selves but we must look upon Christ, because he is in us and we in him. And therefore when we consider the greatness of our sins we despair not, because now we look upon them as they are translated from us and laid upon Christ, who hath fully satisfied his fathers justice by his alone and all-sufficient sacrifice upon the cross; when we consider our imperfections we doubt not of God's promises, because they are covered with his perfect righteousness; when we consider our unworthiness we are not discouraged, seeing by communicating of Christ's worthiness we are made worthy; when we consider that in our selves we are subject to the curse of the law, the anger of God and eternal condemnation, we are nevertheless assured of everlasting life and salvation, because we are united to Christ our head, who hath taken away our curse and nailed it to his cross, borne his fathers displeasure to reconcile us unto him, and was condemned and suffered death to free us from death and condemnation, and to make us heirs of life and salvation. So that now we behold the huge debt of our sins, as it is discharged and cancelled with his merits and full satisfaction; we behold our imperfections, but as perfected by his perfections; we look upon our unworthiness, but as it is ennobled with his worthiness; when we set before us the curse of the law, the anger of God and sentence of condemnation, we consider them as taken away and swallowed up of Christ's death and full obedience; because now we are united unto Christ, and he is become ours that we might become his; he hath taken upon him our sins and unworthiness, that he might make us partakers of his righteousness and worthiness. And therefore that which God hath wisely joined together let not our faith fondly separate; for if it be unlawful in carnal marriages, then much more in the spiritual marriage between Christ and his Church. But let us look upon our selves, not in our selves, but as we are united unto Christ, and then our self-worthiness of hell and destruction will not abate our assurance of life and salvation.

Eighthly, they object that every heretic, epicure and worldling, continuing in their sins and wickedness, may fain unto themselves such a persuasion of the certainty of election: but this is nothing to the purpose; for the question is not of epicures and worldlings, who have no faith or a dead faith, but of true believers, who bring forth the fruits of their faith, at least in an holy desire and endeavor of serving the Lord in holiness and righteousness. For they that cannot be assured that they have faith, cannot have any certainty of their election; but none can have any assurance of faith, unless they bring forth the fruits of their faith in dying to sin and rising again to newness of life, for faith purifieth the heart and worketh by love: and therefore such as live in their sins without repentance having no faith, can have no certainty of their election, though they may delude themselves with a fond persuasion which hath no other ground but carnal security and fond presumption: but hence it followeth not, that because a dead faith affordeth no true certainty, therefore a lively faith doth it not; because a profane epicure or carnal worldling, deceiveth himself with a vain opinion, therefore those that are truly converted, mortified unto sin and raised up to newness of life, can have no certainty of their election and salvation. For what similitude is there between light and darkness, righteousness and unrighteousness, the children of God and the children of Belial, the repentant and unrepentant, faith and no faith?

Lastly, they object that if we teach this doctrine of the certainty of election, men will abuse it to nourish in them carnal security and presumption. To which I answer, that wicked men abuse the whole doctrine of the Gospel to their destruction; for when they are taught that God is most gracious and merciful, that Christ hath died for us, and given himself as a sufficient price to redeem us out of the power of sin, Satan, death and damnation, and maketh intercession for us to God his father; that the Lord is slow to wrath and ready to forgive, they take occasion hereby of continuing in their sins, and deferring their repentance, till God take them away and consume them in his heavy displeasure: but hence it followeth not that the Gospel must not be taught, because carnal men abuse it to their just condemnation; for though to these it be the savor of death unto death, yet to those who are saved it is the savor of life unto life, as it is 2. Cor. 2.16. Though it be foolishness to those that perish, yet it is the power of God to those whom God hath ordained to salvation, and God is no less glorified in the one by showing his mercy, than in the other by showing his justice. Though worldly men abuse it to carnal security, yet the godly are the more incited thereby to serve the Lord in holiness and newness of life: for like loving children, the more they are assured of the love of their heavenly father, and secured of his mercy and bountiful benefits, the more they love him again, the more they love him the more zealous they are of his glory, and the greater their zeal is, the greater is their care in making the light of their godly and Christian lives to shine before men, that their heavenly father may be glorified. So that it is not the fault of this precious seed, but the barrenness of the ground which maketh it fruitless, or else for good wheat sendeth tares cockle and darnel; it is not any defect or ill disposition in this sweet smelling flower, but the venomous nature of these spiders which turn honey into poison: and therefore the seed must be cast upon the earth, though there be stones with the good ground which will never bring forth fruit; the flowers of sweet consolation must not be pulled up by the roots and cast away. For though the spider gathereth poison, yet the profitable Be will gather honey out of them. Secondly, when we teach the certainty of election, we do not teach that men must gather it out of God's secret counsel, but from their own sanctification, by which they may be assured that they are justified, called and elected: and therefore whosoever are not sanctified but continue in their sins without repentance, can have no assurance by our doctrine that they are elected or shall be saved; nay contrariwise, we teach out of God's word, that whosoever line in the flesh shall die, Rom. 8.13. that they which perform the lusts thereof shall never inherit the kingdom of God, Gal. 5.19.20, 21. that none who continue in their unrighteousness and uncleanness shall enter into the heavenly Jerusalem, 1. Cor. 6.9.10. Reu. 21.27; but shall have their portion in the lake which burneth with fire and brimstone; as it is verse. 8. Now what stronger bridle to curb in our unruly flesh when it is ready to run into sin, than to be assured that if we live in sin and fulfill our carnal lusts, we are in the state of condemnation? what sharper spurr to prick us forward when we are ready to faint, or slack our pace in the Christian race of holiness and righteousness, than to consider that our sanctification and newness of life, is the only means whereby we may come to the assurance of our election and salvation?

CHAP. XIII. Of our Redemption.

[§. Sect. 1] A Nd thus much concerning our election and the certainty thereof. The next cause of our salvation is our redemption by Jesus Christ: for as the Lord hath from all eternity elected us to salvation, of his mere mercy without any respect of our works or worthiness; so he hath ordained in this his eternal decree, our Savior Christ to be the Mediator who should work the work of our salvation, and as it were the conduit whereby he would convey his grace, mercy and everlasting salvation unto us; and hath set him apart to be our Savior and Redeemer, who should save and deliver us out of the captivity and bondage of our spiritual enemies, and restore us to the glorious liberty of the sons of God.

This our redemption is an effect of God's election, whereby our Savior Christ (being set apart of his father for this purpose) hath freed and delivered all God's elect out of the captivity of their spiritual enemies, sin death and the devil; by offering himself for the price of their redemption, and a sufficient sacrifice for sin, for the appeasing of his fathers displeasure and satisfying of his justice; to the end that being delivered, they may serve him in holiness and righteousness all the days of this life, and afterwards may inherit the kingdom of glory, and the crown of eternal happiness which is purchased for them.

First I say, that it is an effect of God's election; for whom he had chosen to everlasting life in Christ, those by Christ he hath saved and redeemed, and those only as we shall see afterwards.

Secondly, I show who is our Savior and Redeemer, namely Christ Jesus, who only saveth us from our sins, as it is Matth. 1.21; Neither is there salvation in any other, as it is Act. 4.12. For as there is but one God, so there is but one Mediator between God and man, which is the man Jesus Christ, as it is 1. Tim. 2.5. And by him alone we have redemption through his blood, even the forgiveness of sins, and that without any respect of our worthiness, but according to his rich grace, Eph. 1.7. And though we do not exclude God the Father, from the work of our redemption, for he is the author and first cause, who hath so loved us that he sent his son to save and redeem us; nor the holy Ghost who applieth unto us the merits and efficacy of Christ's death, making them effectual for our salvation; yet if we speak properly, our Savior Christ only can be called our Redeemer, and that in these respects; first, because he alone was ordained and deputed to perfect the work of our redemption; secondly, because he only was God and man, both which were necessarily required in our Mediator and Redeemer, that he might have full right and ability to redeem us; thirdly, because he alone gave himself to be the price of our redemption; and lastly, because in him only there is perfect redemption as being our head, who not only hath salvation in himself, but also deriveth it to all the members of his body.

Thirdly, I set down the captivity it self out of which we were redeemed; namely, not the captivity of Egypt or Babylon, nor out of the slavery of the Turk, Spaniard, or any other earthly Tyrant, whose thralldom might well be bitter but not long, because our lives are short; and grievous to the body, but extendeth not to the soul: but Christ hath delivered us out of the bondage of sin, Satan, hell and death, in which we should have been enthralled and fearfully tormented forever and ever, not in body alone but in soul also.

[§. Sect. 2] Fourthly, I show the price which he hath given for our redemption, namely, not silver and gold, or any corruptible thing, but himself; even his body to be crucified and his blood to be shed, that so his fathers justice being satisfied and his wrath appeased, we might be set free out of the thralldom of our spiritual enemies. But it may be demanded, how it can truly be said that Christ hath redeemed us by paying the price of our redemption, seeing the scriptures testify that by his power he hath forcibly delivered us out of the hands of our spiritual enemies. So Heb. 2.14. it is said, that Christ destroyed him who had the power of death, that is the devil. And Col. 2.15. the Apostle showeth, that he hath spoiled principalities and powers, and hath led them openly and triumphed over them. And Luk. 11.22. he is compared to a valiant champion who hath thrust the strong man Satan out of his possession: by which it may appear, that our Savior hath not redeemed us by giving a price after a legal manner, but by force, and as it were by conquest. I answer, that Christ hath both paid the price of our redemption, and also hath delivered us forcibly by his power; for he paid the price unto God to whom he offered the sacrifice of himself, that it might be a full satisfaction for sin, and a sufficient price to redeem us out of the captivity of our spiritual enemies, and to purchase the favor of God, and our heavenly inheritance in his kingdom: and therefore in respect of God the Father, to whom our Savior offered himself, he is said to have redeemed us by giving a ransom for us. But when God's justice was fully satisfied, Christ dealt not with our spiritual enemies by entreaty (much less offered he this price of our redemption to Satan; for if no sacrifice might lawfully be offered unto any save God alone, much more unlawful was it that this sacrifice of Christ's body, should be offered unto the devil) but by his almighty power he overcame the power of darkness, vanquished Satan, subdued death, and broke open the prison of the grave, and so by strong hand set all God's elect at liberty. For after that the debt of our sins was discharged, our ransom paid, and the handwriting of ordinances cancelled and nailed unto the cross, these our spiritual enemies had no just interest unto us, nor anything to allege why they should longer hold us in their captivity; but yet the strong man who had taken possession would not willingly lose it, unless he were overcome with a greater strength: and therefore our Savior Christ having bought us of his father, and so become our true owner, buckled with our spiritual enemies, overcame these principalities and powers, triumphed gloriously over them, and freed us out of their tyrannical jurisdiction.

But it may be objected that we were captives unto Satan, and therefore the price of redemption was to be paid unto him, and not unto God the father who held us not in his captivity. I answer that though Satan held us in his captivity, yet not in his own right, for we had not sinned against him to whom we were not bound to perform obedience, nor were indebted unto him; but we had sinned against God, whose servants we were by right of creation, and had infinitely run into his debt, which we were altogether unable to pay; and therefore like a just judge he condemned us to the perpetual prison of death, and committed us to the custody of Satan, as unto a iaylor, to be kept in his bondage, till we had satiffied for our sins and discharged our debt: which being impossible to us, our Savior Christ having assumed our nature and become our surety and mediator, paid that we owed, and suffered that which we had descrued, and so fully satisfying his fathers justice, hath purchased our redemption; so as now Satan had no more anthoritie to retain us in his captivity, then the iaylor hath of holding him in prison who by the judge is released, or the executioner of hanging him whom the judge hath acquitted or pardoned. And therefore tyrannically exercising still his jurisdiction, our Savior by strong hand overcame him and all the power of hell, that so he might set us at liberty whom his fathers just sentence had acquitted and his mercy pardoned.

The last thing to be considered is the end of our redemption, namely that we should no longer serve sin and Satan, out of whose bondage we are released; but become the servants of Christ, who hath redeemed us, serving him in holiness and righteousness all the days of our lives; that so glorifying him here on earth, he may glorify us in heaven, and make us partakers of those everlasting joys, which by his death and bloodshed he hath purchased for us.

CHAP. XIIII. Satan's temptations concerning our redemption, wherewith he moveth the worldling to presumption, answered.

[§. Sect. 1] A Nd thus have I shown what our redemption is: now let us consider of those temptations of Satan which he suggesteth into the minds of men, whereby he laboreth to deprive them of this great benefit, and to keep them still in his captivity, or to pul them back again when they are escaped. And these are of two sortes, the first leading to security and presumption, the other to doubting and desperation. For if he have to deal with wordly men; who were never truly converted unto God, he laboreth to persuade them that they are redeemed by Christ, and therefore though they live in their sins, yet they shall be saved, for Christ came into the world to save sinners: but when he assaulteth the true Christian, who is indeed the redeemed of the Lord; then he moveth him to doubt and despair, either of the sufficiency or of the efficacy, of the work of our redemption wrought by Jesus Christ.

That he may continue the worldly man in his carnal security, and fond presumption, he useth two principal reasons; the first, that the redemption wrought by Christ is universal, and effectual for the salvation of all the world; out of which he frameth this temptation. Christ hath shed his precious blood, and suffered death for all the world; and hath redeemed all mankind which were lost in Adam, out of the bondage of Satan death and hell; why therefore shouldest thou be so strict in flying sin, with which thou art so much delighted? why dost thou strive against the stream of thy corruptions? and wherefore shouldest thou take any great pains in the works of holiness and righteousness, which are so bitter and unpleasant to thy taste and appetite? for Christ came into the world to save all men, and not those only who are so strict in their ways; he came to redeem the whole world, & gave himself as a sufficient ransom for all men: and therefore doubtless he will not lose his labor, nor spill his blood in vain; he will not willingly let any perish, whom he hath purchased at so high a rate, and redeemed with so dear a price: he is also so powrefull that nothing shall be able to pull them out of his hand, as himself affirmeth, John. 10.28; and so wise that he would not shed his blood, for those whom he would not save. And who can imagine that God who is most just, will impute those sins unto thee for which Christ hath suffered, inflict death on thee for whom Christ died, and require that debt again which is already discharged? Or who can imagine that God, who is immutable, should show such inconstancy as to send his son into the world, to suffer death for the redemption of those whom he now will not save; for if he would who could resist his will or withstand his power? And therefore if he hath redeemed all, surely he will save all, and consequently thee amongst the rest, though thou live as thou list and follow the lusts of thine own heart: for thy sins and unbelief cannot make his purpose void, nor annihilate the work of thy redemption; nay the more thy sins abound, the more his grace will abound also.

[§. Sect. 2] For the answering of which temptation, we are to know, that universal redemption which is the ground and foundation thereof, is an idle dream of man's brain, which cannot be justified by the word of God which is the touchstone of all truth; neither hath our Savior Christ redeemed any other, than those whom he effectually calleth unto the saving knowledge of their redemption, indueth with true faith and unfeigned repentance, justifieth, sanctifieth, and lastly saveth, if we respect the purpose of God, and the will of our blessed Savior; although indeed the price he gave for our redemption, was of sufficient value for the sins of all the world, if it were applied by a lively faith.

But because this doctrine hath many enemies, it is not sufficient to propound it unless I prove it: and therefore I will show first by testimonies of scriptures, and after by strong reasons, that our Savior Christ hath died for, and by his death redeemed, those only whom he indueth with true faith and unfeigned repentance, and not for all the world as they imagine. Matth. 20.28. it is said, that he came into the world to give his life a ransom for many. and 26.28. that his blood was shed for many for the remission of sins. And Esa. 53.11. that Christ should justify many by bearing their iniquities. So that he hath not given his life a ransom and shed his blood, and by bearing their iniquities justified all, but many, that is, part of all. Luk. 2.34. Simeon saith, that Christ was appointed by God's decree, for the fall and rising again of many, that is for the fall of many reprobates, and the rising again of many who are elected, and therefore not for the redemptiō of all. So Christ saith that he layeth down his life for his sheep, John. 10.15. and therefore not for wolves and goats, for his friends, John. 15.14. & therefore not for his wicked enemies; for us, that is, for the company of the faithful believers, Rom. 8.32.33. and therefore not for the synagogue of Satan and wicked unbelievers. So Matth. 1.21. he is said to be the Savior of his people, and not of aliens and strangers; and to have given himself for his Church, Eph. 5.25, and not for those who have no fellowship in the communion of saints; that he should die for the nation, that is as John saith for all God's childrē Jews and Gentiles, John. 11.52. and therefore not for the wicked, and the children of Satan. So that Apostle Rom. 3.22. saith that the righteousness of God (that is, the righteousness of Jesus Christ imputed unto us by God, or the righteousness of Christ God and man) is manifested upon all and unto all that believe; and verse. 23. that God hath set forth Christ to be a reconciliation through faith in his blood, and verse 26. That he is the justifier of him, which is of the faith of Jesus. Where the imputation of Christ's righteousness, reconciliation with God, and justification, is restrained to the believers only. And to the same purpose is that of the Apostle, Heb. 5.9. where Christ is said to be the author of eternal salvation unto all that obey him, and therefore not unto them who continue in their rebellion not observing his will, nor submitting themselves to be ruled by the scepter of his word.

And as by these places it is apparent, that Christ and his benefits are restrained to the faithful, so also in other places the unbelievers and such as continue in their wickedness, are flatly excluded from the participation of them. John. 3.18. He that believeth in him shall not be condemned, but he that believeth not is condemned already. And verse. 36. He that believeth in the son hath everlasting life, and he that obeyeth not the son shall not see life, but the wrath of God abideth on him. So Rom. 8.9. If any man have not the spirit of Christ, the same is not his; and consequently it followeth that if he be not Christ's, then Christ and his benefits belong not unto him. And the Apostle 1. John. 3.8. plainly affirmeth that he who committeth sin (that is, he who liveth in sin without repentance) is of the devil, and that he who is borne of God (that is, regenerate by his spirit) sinneth not, that is, liveth not in his sins, neither committeth them with full consent of will. And Paul willeth Timothy to instruct his hearers, that they might come to amendment out of the snare of the devil; whereby it is manifest that those in whom sin raineth, are not of Christ but of Satan, and that notwithstanding Christ's death they are still in the snare of the devil til they come to amendment of life; because the blood of Christ is not effectual to free any out of their spiritual bondage, till it be applied unto them by a lively faith.

[§. Sect. 3] And thus it appeareth by plain testimonies, that the redemption wrought by Christ belongeth only to the faithful; which also by virtue of Christ's death & bloodshed, have their sins and corruptions in some measure mortified; and not unto the wicked, who live and die in their sins without repentance. Now I will also confirm this truth by strong reasons. First, those who were never known of Christ (that, is acknowledged for his) were never redeemed by his precious bloodshed; neither is it probable that the father would give his well-beloved son, and that the son would give himself for the redemption of those, whom in his eternal council he had decreed to reject, or (as all confess) whom he foresaw should perish: but our Savior will profess to the workers of iniquity that he never knew them, Matth. 7.23: and therefore he never gave himself for their redemption.

Secondly, for whomseouer Christ hath offered a sacrifice unto his father, for them also he maketh intercession and is become their advocate; neither is it probable that Christ would die for those for whom he will not entreat, and that he would offer the sacrifice of his body for those for whom he would not offer the sacrifice of his lips. Besides it was the office of the same high priest to offer sacrifice and to pray for the people, and consequently of our Savior Christ, as appeareth 1. John. 2.1.2. where he is said as well to be our advocate, as the propiciatory sacrifice for our sins: and the Apostle Paul Rom. 8.35. saith, that as Christ died for us, so he maketh intercession for us; but our Savior Christ flatly excludeth, from all participation of the fruit of his intercession, all those who are of the world, that is, all mere worldlings. John. 17.9. I pray not for the world but for them which thou hast given me; and the Apostle saith, that as he perfectly saveth, so also he maketh intercession for those who come unto God by him, that is, true believers only: and therefore for them alone he hath offered himself, a sacrifice unto his father.

Thirdly, Christ hath died for those alone in whom he hath attained unto the end of his death; for whatsoever attaineth not his end is done in vain, which argueth want of wisdom, or power, in the agent and efficient, neither of which without blasphemy can be ascribed unto Christ, who is in both infinite: but the end of Christ's death (that is, the eternal salvation of those for whom he died) is attained unto only in the elect and faithful; for as it is Mark. 16.16. He that shall believe, shall be saved; but he that will not believe, shall be damned. And John. 3.36. He that believeth in the son hath everlasting life, and he that obeyeth not the son shall not see life, but the wrath of God abideth on him: And therefore, Christ hath died for those alone, who believe and bring forth the fruits of their faith in obedience, and not for the unbelievers and disobedient.

Forthly, if all were redeemed by the death of Christ, then should they also be saved: for what should hinder them from salvation, who are redeemed, seeing they have received the pardon and remission of their sins, as appeareth Ephes. 1.7. In whom we have redemption through his blood, even the remission of our sins. Col. 1.14. And consequently whosoever are redeemed are justified, and also heirs of eternal blessedness; for blessed are those whose iniquity is forgiven, and whose sin is covered, as it is Psal. 32.1. Seeing also Christ who hath redeemed us, is stronger than Satan and all the power of hell, and therefore all their spiritual enemies conjoined together, cannot pluck those whom he hath redeemed out of his hand violently and against his will, neither can we with any probable show of reason imagine that he would willingly lose those whom he hath redeemed with the inestimable price of himself, neither will it stand with the justice of God to impute the sins of any to their condemnation, for which Christ hath fully satisfied, nor to exact that debt again which he hath paid: and therefore if Christ had died for all, God in his justice could not choose but save all: and Christ might well say to his father, to what purpose have I died if thou destroyest those whom I have saved? what profit is in my blood, if thou condemnest those whom I have redeemed?

Lastly, if he died and by his death redeemed all; then also he died for and redeemed the Pagans, Turks, Atheists and Epicures, who were out of the Church and covenant of grace; and so justification, redemption and salvation should be out of the Church, and be extended to those whom God never received into his covenant; which is quite contrary to the whole course of the scriptures, where it is said, that all who are saved are also added unto the Church, Act. 2.47. and that Christ hath given himself only for his Church, Eph. 5.25. Yea if Christ died for all, and by his death redeemed them, then it must necessarily follow that he had redeemed even those damned souls who were in hell before his coming, which is most absurd to be imagined; for if they were redeemed, how did they again fall into condemnation, seeing they being once become Christ's can never perish, neither is any able to pull them out of his hands, as it is John. 10.28.

[§. Sect. 4] But against this it is objected, that in the scriptures Christ is said to have died and to have given himself a ransom for all men. 1. Tim. 2.6. Who gave himself a ransom for all men. And Heb. 2.9. he is said to have tasted death for all men; and 1. John. 2.2. he is said to be a reconciliation for the sins of the whole world. To which I answer; first, that these speeches are not to be understood of all and singular men, but of all the faithful which are gathered out of the whole world; for the drift of the Apostles is to show that our Savior Christ died not only for the believing Jews, but for the Gentiles also, of what country, nation or condition soever they were. And so these general speeches are expounded John. 11.52. where our Savior Christ is said to have died, not only for the Jewish nation, but that also he might gather together in one, the children of God which were scattered. So also he is said Reu. 5.9, to have redeemed us (that is all the faithful) unto God by his blood, out of every Satan's temptations grounded upon the doctrine of &c. kindred, tongue, people and nation: and Galat. 3.26. that all are the sons of God by faith in Christ Jesus; and verse. 28. That there is neither Jew nor Grecian, bond, nor free, male nor female, but all are one in Christ Jesus. So that these places are not to be understood of all and singular men, but of all believers, of what nation or condition soever they be. For all the promises and benefits promised in the Gospel, which is the covenant of grace, are to be restrained to the condition of the covenant, be they never so general and universal; and this condition is sometimes expressed and sometimes understood, but never excluded. So John. 3.16. So God loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have life everlasting. Rom. 3.22. it is said, that the righteousness of God by faith in Jesus Christ, is given to all that believe. So Gal. 3.22. The scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should, be given to them that believe. As also Act. 10.43.

Secondly I answer, that Christ in some sense may be truly said to have died for all the world, namely in respect of the sufficiency of his death, though not in respect of the efficacy; for by his death he paid a sufficient price for the sins of all the world, and a full ransom for all mankind, if all would or could apply his merits and obedience unto themselves by a lively faith; but in respect of God's counsel, Christ's will, and the event, his death was not effectual for the redemption of all, but the faithful only. Even as a sovereign salve, may have sufficient virtue in it self to cure innumerable wounds and sores, but yet it is effectual for the healing of those only to which it is applied; so the precious baulme of Christ's blood, is of sufficient virtue to heal the wounds of all sinners whatsoever, but notwithstanding it is effectual to those only, to whom it is applied by a true and lively faith.

[§. Sect. 5] But it is further urged that it is plainly said in the scriptures, that he died for all without exception. I answer, that it is an usual thing in God's word, to put this word (all) for many, or for all those which are of one kind. So it is said Mar. 1.5. that all the country of Judea and they of Jerusalem, went out unto John the Baptist and were baptized of him; that is, not every man without exception, but great multitudes. So it is said Mat. 4.23. that our Savior Christ healed every disease and sickness amongst the people, that is, many that were diseased, or diseases of all kinds. And Act. 10.38. it is said, that Christ healed all that were oppressed by the devil, that is, very many, for otherwise great numbers oppressed of the devil never came into our Saviors presence. Thus also it is said ver. 12. that there was in the sheet which Peter saw in his vision ( 〈 in non-Latin alphabet 〉 ) all fourefooted beasts, that is, beasts of all kinds. And thus sometimes, by all, we are to understand all the elect and them only, and sometimes all the reprobate and them alone. In the first sense are these places to be understood. John. 12.32. our Savior saith, that after he is crucified he will draw all men unto him, that is, all the faithful and elect, for they only are converted unto God and drawn unto Christ. So it is said Esa. 54.13. that all shall be taught of God. And Jer. 31.34. that all shall know him from the least to the greatest. And Joel 2.28. the Lord saith, that in the latter times he will pour out his spirit upon all flesh; which places cannot be understood of the reprobates and wicked, but of all God's elect and faithful. Sometimes also we are hereby to understand all the reprobate and wicked. So Phil. 2.21. the Apostle saith, that all seek their own, and not that which is Jesus Christ's, that is, all worldlings and wicked men. And John. 3.32. the Baptist saith, that no man hath received Christ's testimony, that is, none of the wicked and reprobate, for all the faithful and elect receive it and believe. By all which places it is evident that this word (all) sometime signifieth many, and sometime all of one kind; and therefore in those places where it is said that Christ hath died for all men, we may understand it of many, as it is expounded Matth. 26.28. or of all the faithful, as in many places it is restrained.

Secondly, it is objected that Christ died even for the wicked and damned; for it is said that some shall deny the Lord who hath bought them, 2. Pet. 2.1. that some who are purged afterwards become blind and forgetful, 2. Pet. 1.9. that he may be destroyed for whom Christ died, Rom. 14.15. that they who are sanctified may count the blood of the Testament an unholy thing and tread it under their feet, Heb. 10.29. To which I answer, that these and such like places are to be understood of men, not as they are in truth and in God's sight, but as they are in outward show, profession, and in the estimation of men, who according to the rule of charity judge the best, when they see not evident reason to the contrary; or it may be understood of hypocrites as they are in their own opinion, or according to their vain boasting; and so those that are in show, or in their own opinion redeemed by Christ's death, may be reprobates and condemned, but not any who are redeemed in truth. Secondly, those hypocrites that are in the outward visible Church are said to be redeemed, in respect that they are numbered for a time amongst the faithful, till they bewray their hypocrisy, and depart from the communion and fellowship which they have outwardly with the Saints, though they are not in truth redeemed, unless they be of the Church and members of Christ's body.

[§. Sect. 6] Lastly, it is objected that as in Adam all die, even so in Christ shall all be made alive, as the Apostle speaketh 1. Cor. 15.22. but all died in Adam, and therefore all are made alive in Christ. I answer, that the Apostle here understandeth all the faithful, of whose resurrection he here disputeth; and it is as much as if he had said, as all the faithful died in Adam, so all shall be made alive in Christ: or though it be understood of all, that they died in Adam, yet it proveth not that all are redeemed by Christ, for then the sense is thus much; as Adam derived death unto all his, by natural propagation, so Christ hath derived life to all his by grace: and this appeareth in the verse following, where he saith, that first Christ rose, and afterwards they that are of Christ shall rise at his coming: now they only are Christ's who are led by his spirit, and therefore they who have not their part in the first resurrection, whereby being sanctified they rise again, from the death of sin to newness of life, shall not have their part of the second resurrection, whereby they rise to inherit those joys which Christ hath purchased for them.

But it may be further urged, that if all do not live in Christ who died in Adam, Adams sin shall be of more force than Christ's death and satisfaction, and Adam shall be more strong to destroy than Christ to save. I answer, that their power and strength is not to be measured by the number of those who are destroyed and saved; but according to the manner whereby they were destroyed and saved, or according to the virtue and force required to saving and destroying; for it is far more easy to hurt many than to help a few, to kill a multitude than to restore one to life; for even brute beasts can kill and destroy, but neither man, angel, nor other creature can give life save God alone; and so it was no hard matter for Adam to plunge all mankind into the gulf of perdition, but to save and deliver us out of this wretched estate, neither he nor any other could perform save Christ alone: and therefore though our Savior had freed and restored to life but only one, and Adam by his sin destroyed all, yet Christ's death was stronger and of more virtue in saving, than Adams sin in destroying. Secondly I answer, that Christ's death is as sufficient for the redemption of all the world, as Adams sin for their condemnation, in respect of the infinite value and price thereof; if, as Adams sin was derived unto all by natural propagation, so Christ's death and merits were applied unto them by faith; for there is no want of virtue in this precious salve to heal, but the cause why it healeth not, is because it is rejected and cast away through incredulity. Thirdly, Christ's death is of far more virtue and force than Adams sin, in that it bringeth unto us far better things than we lost in Adam; for we lost by Adam but earthly benefits, but we have derived unto us by Christ heavenly glory and everlasting happiness; Adam cast us out of the possession of the earthly paradize, but Christ gives us possession of the heavenly Jerusalem; Adam made us of the servants of God the bondslaves of Satan, but Christ made us of the bondslaves of Satan, the sons of God and heirs of his kingdom.

CHAP. XV. That all who are redeemed are also sanctified.

[§. Sect. 1] A Nd thus I have taken away the ground of Satan's first temptations, whereby he moveth carnal men securely to continue in their sins, because Christ hath redeemed and will save the wicked as well as the godly, by proving that Christ hath redeemed the faithful only.

The second temptation which he useth to the same purpose, he thus frameth; Christ hath redeemed all, at least who believe in him, be their sins never so many and grievous: and therefore thou mayest continue in thy sins with pleasure and delight, and satisfy the lusts of thine own flesh; only believe and thou shalt be saved, for Christ requireth no other condition. Neither is there any other end of Christ's coming, but that he should by his suffering take away thy sins; and therefore why shouldest thou vex and torment thyself, in embracing bitter mortification and newness of life, and in shunning thy sweet and pleasing sins, seeing Christ redeemeth the greatest sinners as well as the least?

[The answer.] To this we are to answer, that there are no sins so innumerable in multitude, and so heinous in their quality and nature, which will exclude us from the benefit of our redemption wrought by Christ, so we apply his death and merits unto us, by a true and lively faith: but yet notwithstanding, this can be no encouragement for any to continue in their sins; for first, we are to know, that none have part in this redemption wrought by Christ, but those only who are made partakers thereof by a true and lively faith; which is never separated from the fruits thereof, true repentance and holiness of life; neither is it possible that any should be assured of God's love, but this assurance will make them to love God again, and this love will work in their hearts a zeal of his glory, and a care to glorify his name, by causing the light of their godly lives to shine before men; it is not possible that any who truly believe that that they are redeemed with the precious blood of Christ, should not highly esteem and be exceedingly thankful to Christ for this inestimable benefit, which none can do who tread the blood of Christ under their feet, and voluntarily cast themselves into the bondage of sin, out of which we are redeemed with so precious a price, and so scorn this benefit and despite our Savior who hath bestowed it; it cannot be that any should be so foolish as to sell their souls unto sin for every vain pleasure and trifling commodity, if they be assured that Christ redeemed them with the price of his precious blood, which was of more value than many worlds; and therefore whosoever make no conscience of sin have no true faith, and consequently the work of our redemption wrought by Christ, doth not appertain unto them.

[§. Sect. 2] Secondly, whomsoever Christ redeemeth with his blood, those he sanctifieth with his spirit; and in whomsoever his death is effectual for the taking away of the guilt and punishment of sin, in them it is effectual for the mortifying of their corruptions and the sin it self; for, being the members of Christ, we are grafted with him into the similitude of his death and resurrection, and our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, as it is Rom. 6.5.6. And as our Savior Christ is our wisdom, righteousness and redemption, so he is our sanctification also, as it is 1. Cor. 1.30. So that whomsoever he redeemeth and justifieth, those also he sanctifieth, as it may further appear by many & evident testimonies. Tit. 2.14. he is said to have given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself zealous of good works. Luk. 1.74.75. the Lord bindeth it with an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their life. 1. Pet. 2.24. the Apostle saith, that our Savior bare our sins in his body on the tree, that we being delivered from sin should live in righteousness. And Paul showeth Rom. 6.18. that as soon as we are freed from the bondage of sin, we are made the sernants of righteousness. So Heb. 9.14. it is said, that the blood of Christ doth purge our consciences from dead works, that we may serve the living God; neither are we only justified, but also sanctified by the offering of the body of Christ once made, as it is chap. 10. ver. 10.14. and as he is appointed of God to be a prince and Savior to give remission of sins, so also to give repentance, as appeareth Act. 5.31. So the Apostle saith, that Christ gave himself for his Church, not that it might continue still in pollution and the filthiness of sin, but that he might sanctify it and cleanse it by the washing of water through the word, Eph. 5.25.26. If therefore we walk in the light as he is in the light, then his blood purgeth us from all our sins, 1. John. 1.7. If we are sprinkled in our hearts from an evil conscience, then we may draw near with a true heart in assurance of faith, Heb. 10.22. But if we continue in our sins without repentance, and commit them with delight and greediness, then let us brag as much as we will that we are redeemed by Christ, yet we are still in the bondage of the devil; for Christ appeared not only to free us out of his captivity, but also that he might loose the works of the devil, as appeareth 1. John. 3.8. He hath redeemed us out of the thralldom of Satan, that we might become his own servants, whom he will rule and govern by his word and spirit; and therefore if we have not this spirit to lead us, we are none of his, as it is Rom. 8.9. if we will not submit our selves to the scepter of his word, we are none of his subjects, but continue still the servants of sin and Satan. Seeing then it is manifest by God's word, that whosoever are redeemed are also sanctified, and whomsoever Christ hath washed with his blood, from the guilt and punishment of sin, he doth also purge and cleanse them by virtue of the same blood, from the sins and corruptions themselves; and seeing he hath redeemed us out of the hands of our spiritual enemies, to the end we should become his servants, worshipping him in holiness and righteousness all the days of our life: let us never be persuaded by Satan's temptations, foolishly to imagine that we may the more securely live in our sins, because Christ Jesus hath paid a sufficient price of our redemption: for, first, what horrible ingratitude is this unto God, to take occasion by this inestimable benefit the more to offend him? what a blasphemous imagination is this against Jesus Christ, to think that he came into the world, to be a bolster whereupon we may more securely sleep in sin; and that he shed his precious blood to purchase liberty for us, that we may live in all wickedness; that he reconciled us unto his father by his death that we might the more freely offend him; that he hath redeemed us out of the bondage of Satan, that we may more diligently serve him; that he hath with his blood washed us from the filth of sin, that we may more securely wallow in this stinking puddle again? for, what were this but to make Christ another Sisiphus, who as soon as he hath ended his labor is new to begin again? what is it but every day to crucify the Lord of life afresh, and to tread his precious blood under our feet as an unholy thing? what is it but to contemn and basely to esteem of, the inestimable price of our redemption, if we will not stick to sell again our souls unto sin, for every beastly pleasure and base commodity, which Christ hath purchased at so high a rate? Secondly as hereby we shall show horrible ingratitude against God & our Savior Christ, so also shall we be most injurious to our own souls, seeing we can never attain unto any true assurance of our redemption, till we find our selves freed in some measure from the power of sin, & sanctified by God's spirit, for the Lord who is truth itself hath said it, & if this be not enough he hath solemnly sworn it, y ^t all those whō he hath redeemed out of the hands of their spiritual enemies, shall worship and serve him in holiness and righteousness all the days of their life; and therefore as well may God speak, nay swear an untruth, as those may be redeemed who live in their sins, destitute of all holiness towards God, and righteousness towards their neighbor.

[§ Sect. 3] Thirdly, we are to consider that the Lord hath redeemed us to a twofold end: the first and principal is his own glory, the second which is subordinate unto the other, is our salvation and everlasting happiness: both which concur in all those, to whom the redemption of Christ is made effectual. Now God is not glorified by redeeming such as continue in their rebellion towards him, and will not by any means leave the service of sin and Satan, but rather in showing his justice and power, in punishing their sins which they commit with greediness: but he is glorified when he mercifully delivereth repentant sinners, out of the bondage of sin and Satan, who are weary of their captivity, and desire nothing more then freedom, that they may in the rest of their lives serve him their redeemer in the duties of holiness and righteousness. And therefore they who live in their sins without repentance, continuing still traitors to God & servants of Satan, can have no assurance of their redemption; for the Lord hath therefore bought us, with a price that we should glorify him both in our bodies and souls: and therefore those who in stead of letting their lights of holiness and righteousness shine clearly before men, y ^t their heavenly father may be glorified, do nothing else but dishonor him by their sins and wicked conversation, show plainly that the redemption wrought by Christ doth not as yet appertain unto them.

[§. Sect. 4] Fourthly, we are to know that the work of our redemption wrought by Christ, consisteth of three parts or degrees; for first Christ redeemed us by paying the price of our redemption, and thus he is said in the Scriptures to have redeemed us with his blood. Secondly, he redeemeth us when as he applieth this benefit of our redemption unto us in particular, and doth thereby free and deliver us from the devil sin and death, so as we are no longer in their bondage subject to their power and government, although we be continually assaulted and often foiled by them; thirdly, he redeemeth us when as he perfectly freeth us, not only from the power and government, but also from the assaults and molestations of all our spiritual enemies, and giveth us eternal peace in his kingdom. The first was wrought immediately by himself, when as he paid a sufficient price for our redemption, and thereby fully satisfied his fathers justice; the second he worketh by his own spirit, whereby he doth dispel out of our minds and hearts the dark mists of ignorance and infidelity, and by the glorious light thereof doth illuminate our understandings, with the beams of true knowledge and a lively faith, so that we know acknowledge and believe that Christ is our savior and redeemer, and are assured that he hath freed us from the bondage of our spiritual enemies: after which assurance he begetteth in us an earnest desire, of being more and more freed from them actually, and an holy endeavor of withstanding all their assaults and temptations, whereby they labor again to bring us into their captivity, and withal enableth us with some measure of strength, to withstand and overcome them; and reneweth and confirmeth this strength received, when in the conflict of temptation we are weakened, and have received the foil, that we may rise up again and afresh maintain the fight. Lastly, our Savior Christ redeemeth us, when as he perfectly freeth and delivereth us from our spiritual enemies at his second coming, when as we shall not only not be overcome nor foiled of them, but also not so much as once assaulted. And of this redemption our Savior speaketh Luk. 21.28. When (saith he) these things begin to come to pass, then look up & lift up your heads; for your redemption draweth near. And these are the three degrees of our redemptiō, which always follow one another, for, for whomsoever Christ hath given himself as the price of their redemption, to those also he giveth his holy spirit, which doth illuminate the eyes of their understanding blinded with ignorance, and sanctifieth their will and affections, working in them a desire and holy endeavor of serving the Lord in holiness and righteousness, and of withstanding the temptations of the flesh, the world and the devil. And whomsoever he thus redeemeth out of the power and government of their spiritual enemies, those he will perfectly redeem and deliver from all their malicious attempts, and give them the eternal peace of his kingdom. But those who have not their part in the second degree, that is, those who continue in their blind ignorance, and in the natural pollution of their will and affections, willingly subjecting themselves to the service of sin and Satan, and stubbornly withdrawing their stiff necks out of the yoke of holy obedience unto God's commandments; they can never have any assurance that Christ hath redeemed them by paying the price of his blood, nor will deliver them at his second coming out of the bondage of Satan, in which they have lived all their life time, with pleasure and delight; for, whomsoever he ransometh with the price of his blood, those he freeth out of the government of their spiritual enemies, sin, death, and the devil; and therefore they that still live in sin, as our Savior saith John. 8.34, yea the servants of Satan also, as the Apostle teacheth, 1. John. 3.8. For their servants we are to whom we obey, whether it be of sin unto death, or of obedience unto righteousness, as it is Rom. 6.16: and those who still remain in the service and slavery of sin and Satan, have no part in the first redemption, wrought by the shedding of his blood, nor shall have any part in the last redemption, at his second coming to judgment.

[§. Sect. 5] Lastly, we are to know that Christ hath redeemed the whole man, body, and soul, and hath freed and delivered every part and faculty of them, out of the bondage of our spiritual enemies, that all and every of them may perform service unto God. For example, our understandings were captived in the dark prison of ignorance and blindness, and appeareth Ephes. 4.17.18: but our Savior Christ redeemed us, and hath dispelled these mists of darkness with the preaching of the Gospel, which like a glorious sunshine hath appeared unto us, and by the operation of his holy spirit, he hath caused the scales of ignorance to fall from the eyes of our understanding, so that we can see the mystery of our redemption, and work of our salvation wrought by him, as it is Luk. 1.77.78.79. Our wills which were so inthralled that we could not so much as desire anything pleasing and acceptable unto God, hath our Savior redeemed and freed out of this spiritual bondage, and by the good motions of his holy spirit doth so rule and incline them, that to will is present with us, and we are delighted in the law of God concerning the innerman; as the Apostle speaketh of himself Rom. 7.18.22. And though the law of our members and corruptions of the flesh, do rebel against the law of our mind, leading us captive to the law of sin, yet do we abhor this sin, and earnestly desire to be freed from it, and to serve the Lord in holiness and righteousness, indeauoring and striving to mortify the flesh and the corruptions thereof, and to rise again to newness of life. Our affections also were wholly corrupted and disordered, so that we hated God, and loved the world, feared man, and not the Lord, trusted upon the inferior means, never regarding the fountain of all goodness; in a word we were given over to our own harts lusts, and unto vile affections, as it is Rom. 1.24.26: but by the redemption wrought by Christ becoming his, and being quickened and strengthened by his holy spirit, we have crucified the flesh with the affections and lusts thereof, as the Apostle speaketh, Gal. 5.24. Lastly, the members of our body were servants to uncleanness and iniquity, to commit iniquity, Rom. 6.19. our eyes full of adultery, our tongues forges of lies, our feet swift to shed blood: but our Savior Christ redeeming us hath delivered our bodies also from the thralldom of sin and Satan, so as though sin dwell, yet it shall no longer reign in our mortal bodies, that we should obey the lusts thereof, as appeareth Rom. 6.12. In a word, both body and soul were in miserable captivity to our spiritual enemies: but our Savior hath bought us with a price, to the end we may glorify God in our bodies and in our spirits, for they are God's, as it is 1. Cor 6.20. And hath redeemed us not with corruptible things, as silver and gold, from our vain couersation, but with his own most precious blood, as Peter teacheth us 1. Pet. 1.18.19.

If therefore we are redeemed by Christ, then our blind understandings are enlightened by the preaching of the Gospel, and we freed from our former ignorance: our willes which were rebellious are inclined to obedience, so as we earnestly desire to leave our sins, and to serve the Lord in the duties of sanctification, and have an endeavor of mortifying our sins, and rising again to newness of life; our affections also are purged from their corruptions, so that we love, fear, trust in, hope, and expect all good from him, who is the fountain of all goodness; our bodies which were given as servants unto sin, are now become the servants of righteousness unto holiness; In a word both in body and soul we are freed from sin, and made servants unto God. But if our understandings are still blind and ignorant, our willes backward to embrace any goodness, and most prone unto all evil, our affections as corrupt as ever they were, and our bodies the ready instruments to act all sin and wickedness, then have we as yet no fruit of the redemption wrought by Christ, for it is not a titularie but a powerful redemption, which indeed and truth delivereth us, even in this life, from our spiritual enemies: so that though they may assault, and grievously vex us, yet they shall never govern and reign over us; and therefore whosoever feel not the redemption wrought by Christ, powerful in this life to free them in some measure, from the rule and jurisdiction of sin, Satan, the world and the flesh, shall never find it fruitful and effectual to free and deliver them, from condemnation hell and destruction in the life to come.

CHAP. XVI. Of those temptations which Satan useth against the faithful concerning their redemption.

[§. Sect. 1] A Nd thus much concerning those temptations which Satan suggesteth into men's minds to nourish in them carnal security: now we are to consider of those which he useth to move men to doubting and desperation. First therefore he objecteth that it is a thing unreasonable, and utterly repugnant to God's justice, that Christ who was innocent should be punished for us who are guilty, that we should deserve the blame, and he suffereth the stripes, that the righteous should be condemned, and the wicked acquitted, that we who like barrabas were cruel murderers and wicked sinners should be let lose, and the immaculate lamb of God in whom there was no fault should be delivered up to be crucified; for what were this but to make the just God like unjust Pilate? what were this but to deny his own word, having said that the righteous should live in his righteousness, and the sinner die in his iniquity? To which I answer, first, that it would not indeed have stood with God's justice, to have punished Christ as he was innocent and righteous, nor to have acquitted and absolved us who were unrighteous and wicked; but he punished Christ in respect that he had taken upon him the sins of all the faithful, and absolveth us as we are freed from our sins, & clothed with his righteousness and obedience. He punished Christ, not as he was most just and free from sin, but as he was our surety who had taken upon him to discharge our debt, and to satiffie for our sins; and thus the creditor may justly require his debt of the surety though in respect of himself he owed him nothing, and thus he may, nay ought to release the principal, when the surety hath allreadie discharged the debt. Secondly I answer that it had been injustice in God, if he had forced our Savior Christ, who was just and innocent, to undergo the punishments which were due unto us, who were malefactors and offenders; for this were to condemn the righteous, and to justify the wicked: but our Savior Christ of his own free accord, did voluntarily offer himself to stand in our place, and to discharge that debt which we owed, and to make satissaction to his father, by suffering that punishment which we had deserved. And this appeareth, John. 10.18. where our Savior saith, that no man took his life from him, but that he laid it down of himself. And the Apostle telleth us that he humbled himself, and became obedient unto death, Phil. 2.8. In which respect, his death is called a sacrifice or free oblation, which he voluntarily offered unto his father, Heb. 9.14: and therefore the Lord might justly take that which Christ freely gave, nay it had been cruelty and injustice if he should have refused, the payment of such a sufficient surety, when he voluntarily offered it for our discharge, choosing rather still to have kept us in prison, bound in the chains of everlasting death. Lastly, there might have been some show of rigor and injustice, if Christ the innocent had been overwhelmed, in suffering the punishments which were due unto us, who were the offenders; but being not only man which suffered but God also, and therefore of infinite power and majesty, he was able to pay our great debt, and yet is never the poorer; to suffer death and overcome it by suffering: and by yielding a while to the malice of our spiritual enemies, he finally vanquished and gloriously triumphed over them all; and therefore it was not injustice in God to suffer our Savior Christ, to undergo that which he was sure to overcome; but unspeakable mercy towards us, in sending his son to pay that debt which we could never have discharged, and to suffer punishments for a time, which otherwise we should have endured forever.

By this then it appeareth, that God might justly receive the price of our redemption, which Christ freely offered. But seeing by the laws of redemption there is required, not only that the redeemer pay a price or ransom, but also that he have right to that which he doth redeem, it may be demanded what right our Savior had over us, that he should pay this price for us. I answer, that as our Savior Christ consisteth of two natures, so also he had a twofold right unto us; for as he was God, he had the right of propriety, & was our true owner; he was our Lord and therefore had right to redeem his own servants; he was our King, and therefore had right to redeem us who were his subjects; yea he was our creator, and therefore he had more right then any Lord or King to redeem us who were his creatures; as he was a man he was our kinseman, flesh of our flesh, and bone of our bone; yea he was our brother, as it is Heb. 2.11.12. and John. 20.17; and therefore had also the right of propinquitie, which was required by the law of redemption. Levite. 25.25.

[§. Sect. 2] Secondly, Satan may object that the death of Christ is not a sufficient price for our redemption; for how could the death of one, be a sufficient satisfaction for the sin of all the faithful, seeing everyone by their innumerable sins, had deserved innumerable deaths? and how could the temporary and short punishment which Christ endured, free us all that believe from the everlasting punishments of hell fire, seeing the justice of God requireth that there should be some proportiō, between the punishment which we deserved, and the satisfaction which Christ made and offered? I answer, that Christ who suffered for us, was not man only but God also; in which respect it is said, that God purchased his Church with his blood; not that God hath blood, but because he that shed his blood, was not only man but also God; and therefore his short sufferings were of more worth, virtue and value, than the everlasting sufferings of all the world; for they should ever have suffered, but could thereby never have satisfied, because our sins deserved infinite punishments, in that we had by them offended the infinite justice and majesty of God; which because finite creatures could not bear, God's justice required that they should be infinite in time and everlasting, seeing they could not be infinite in measure; but the sufferings of Christ, though short in time, yet were they infinite in value, worth and merit, because he was not man alone, but God also, and therefore at once he put away sin by the sacrifice of himself, & by his one oblation he took away the sins of many, as it is Heb. 9.26, 28. As therefore: Adams sin, which in it self was finite, as proceeding from a finite creature, notwithstanding deserved infinite punishment, because God whom by his sin he offended was infinite; so contrariwise Christ's sufferings were but of short continuance in respect of time, but yet of infinite merit and worth, because he that suffered was not man alone, but also God, and therefore infinite.

[§. Sect. 3] Lastly, the tempter will object that Christ's death and merits, though they be in themselves a sufficient price for our redemption, yet they do not belong unto us, neither will be effectual for our salvation. Let it be granted (will he say) that the death and merits of Christ are sufficient for the salvation of all: yet what comfort canst thou receive hereby, seeing thou canst have no assurance that they belong unto thee, or will be effectual for thy redemption? for either he hath redeemed all or but some only; if all, then some who are redeemed may perish notwithstanding, seeing the scriptures show that the greater part of the world are the children of destruction, and it is not unlikely but that thou art in the greatest number. But if he have redeemed some only, how canst thou conclude that thou art one of these whom he hath redeemed, seeing out of mere particular propositions thou canst not infer any sound consequence? For example, if thou dost thus conclude, some men are redeemed by Christ, but I am a man, therefore I am redeemed: thou mightest as well reason thus, some men are kings, but I am a man, therefore I am a king. To this we must answer, that though Christ hath only redeemed some, yet we may after a more sound manner conclude that we are in this number, not using the help of Satan's absurd fallacions; but inferring our conclusion out of general propositions grounded upon God's word after this manner; whosoever believe in Christ, those he hath redeemed and will save; for this is the voice and promise of Christ in the Gospel: but I (may every faithful man say) do truly believe in Christ: and therefore I am redeemed and shall eternally be saved.

[§ Sect. 4] But against this particular application of Christ & his merits unto us, the tempter urgeth diverse objections; first, that Christ only saveth and redeemeth his own body which is his Church, and that this his Church is glorious without spot or wrinkle, holy and unblameable, as it is Ephes. 5.25.27. and therefore (will he say) what hope of redemption or salvation canst thou have, who art defiled not only with original corruption, but also with innumerable actual transgressions? To this we must answer that the Apostle saith not, that the Church which Christ redeemeth and saveth, is now already without spot or wrinkle; but y ^t he hath by giving himself for it, redeemed it, that hereby he might wash and cleanse it from all spots, and might make it holy and without blame; either by his merits and righteousness imputed unto it which is done in this life; or by freeing it altogether from corruptions and the filthy spots of sin, wherewith naturally it is defiled, which is begun in this life, but shall not be perfected until the life to come.

Secondly, he objecteth, that if Christ had redeemed us out of the thralldom of sin, then we should not still be overcome thereby, nor so often, will we nill we, transgres God's commandments. To which we are to answer, that our Savior Christ hath delivered us from our sins, first in regard that for his merits and satisfaction sake, the Lord hath pardoned and remitted them, so as they shall never be imputed unto us, nor arise up in judgment to our condemnation, neither in this world nor the world to come: secondly, he doth deliver us from our sins, whilst he doth give unto us his holy spirit, whereby our sins are in some measure mortified, & the strength of them abated, so that they do not reign and rule in us as in former times, although we cannot wholly expel them from dwelling in us, according to that Rom. 6.12, Sin shall not reign in your mortal body that you should obey it in the lusts thereof. And though we cannot utterly subdue this Canaanitish brood of our corruptions, but that still whilst we continue in this life, they are as thorns in our sides, always vexing and grieving us: yet by the help of God's spirit assisting us, we weaken their force, abate their courage, and make them become tributaries; and if at any time they rebel, we curb them in, & give them the overthrow; yea, though sometimes they gain ground, & give us the foil, yet we rise again by unfeigned repentance, and recover our selves, being assisted with the fresh supply of God's spirit, till at last by death we obtain a final victory.

[§ Sect. 5] Thirdly, he objecteth that we are still under the law, and tied to the obedience thereof, and therefore Christ hath not freed us from it: I answer, that though Christ hath not freed us from the obedience of the law, yet he hath freed us from the curse and malediction, as it is Gal. 3.13. so as though we do not perform it in that exact manner and measure which God requireth, yet our transgression shall not be imputed unto us; for he hath perfectly fulfilled the law for us, that his righteousness might become our righteousness, and he hath suffered death, that by his blood he might wash away our sins. And thus when the law was impossible to be performed, by reason of the weakness and corruptions of our flesh, the Lord sent his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, as it is Rom. 8.3, 4. Moreover, we are not now tied to perform obedience to the law, to the end that thereby we may be justified, nor yet shall we for the imperfections of this our obedience be in danger of condemnation, but now only it is a means before our conversion to bring us to Christ, by showing unto us our sins and insufficiency in our selves, and after our conversion it serveth for a rule or square, according to which we are to frame our lives in holiness and righteousness, that so we may show our thankfulness unto our heavenly father for his inestimable benefits, by glorifying his name in a godly life. And because this also is bitter and unpleasant to flesh and blood, therefore the Lord hath also granted and given unto us his holy spirit, which mortifieth our corruptions, whereby we are made less prone unto sin; and quickeneth us in the inner man, enabling us to perform obedience in some measure to the law of God, with alacrity and cheerfulness, so that now his commandments are not grievous unto us, as the Apostle speaketh, 1. John. 5.3, but his yoke which so much galled us while we were rebellious, and like untamed oxen, is now become easy, and his burden which heretofore was so heavy and irksome, is now become light, as our Savior telleth us, Matth. 11.30.

[§. Sect. 6] Fourthly, the tempter may object to the weak conscience which laboreth under the burden of sin, that our Savior Christ hath not redeemed us from the anger of God due for sin, seeing we still see his frowning countenance, and apprehend the scorching heat of his wrath inflamed against us: but let all know, that if they truly believe in Christ, and only rely themselves upon this their mediator, if their sins past grieve them, and they purpose for the time to come, to labor that they may forsake them; then they are reconciled unto God by Christ, and in him he is become their loving and gracious father, as the Apostle telleth us, Col. 1.20.21. Let not such therefore be discouraged, if God seem to frown upon them for a time, for he will not frown forever, nor always retain his anger, as the Psalmist speaketh, Psalm. 103.9. Nay, in truth he is not angry with us at all as a Judge to punish, but as a Father to correct and amend us: and if we will speak properly, he always loveth and delighteth in us; for as he is well pleased with Christ our head, so is he always well pleased with us in him, as being members of his body: notwithstanding as a tender Father when his Son offendeth, maketh semblance as though his wrath were kindled, to the ende that he may be careful in the time to come, to avoid the like fault, and to amend; so the Lord who is our gracious Father, seemeth oftentimes to be grievously displeased with his children when they have sinned against him, hiding from them his amiable loving countenance, and showing nothing but signs of wrath, not that he hath in truth cast them out of his love and favor; for he never falleth out with those whom Christ hath reconciled unto him, neither can he cease to love the members of Christ, nor Christ's members cease to be his members after they are once engrafted into his body by his holy spirit and a lively faith: only like a wise father he frowneth upon them and seemeth angry, to make them in the time to come forsake their sins, whereby they have incurred his displeasure.

[§. Sect. 7] Fifthly, the tempter will object that we are not freed and delivered out of his power and jurisdiction, seeing he doth often assault and overcome us with his temptations, and leadeth us captive fast bound in the fetters of sin. To which we must answer, that our Savior Christ by his death hath destroyed him that had the power of death, that is the devil; that he might deliver all them which for fear of death were all their life time subject to bondage, as the Apostle showeth Heb. 2.14.15. That God hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son, as it is Col. 1.13. That our redeemer Jesus Christ hath spoiled the principalities and powers, and hath made a show of them openly, and hath triumphed over them upon his cross, and that not only for himself, but for all his members, Col. 2.15. That he hath now broken the Serpents head, so that well may he hiss against us, but yet he cannot sting us. And whereas heretofore he was the prince of the world, who did rule and govern us at his pleasure and according to his will, now he is cast out by the prince of princes, as it is John. 12.31. and our Savior Christ hath established his kingdom in us, ruling and governing us with the scepter of his word and holy spirit. Whereas he was the strong man who quietly kept his possession in us, Luk. 11.21; our Savior Christ who is stronger than he, hath spoiled him of his armor wherein he trusted, and hath thrust him out of his possession. Whereas he was a cruel tyrant who held us fast bound in his captivity, our Savior Christ hath redeemed us out of his thralldom, so as now he cannot hurt us though he never ceaseth to assault us; and though he goeth about like a roaring lion seeking whom he may devour, yet now we are enabled by God's spirit to resist him steadfastly in the faith, and so armed with the coat-armor of God's spiritual graces, that though he may with the violence of his assaults foil us, yet shall he never be able to overcome us. God doth indeed suffer this wicked enemy to make war against even his dearest children, and that sometimes after a strange and extraordinary manner, not that he will give them over again unto his thralldom, out of which he hath purchased them with so dear a price, but partly to drive them hereby to fly unto him by earnest and effectual prayer, imploring his aide against Satan's cruelty, and that having received it they may ascribe the whole glory of the victory to him alone, by whose strength they have overcome; and partly to show unto them their own weakness, that they may not rely nor rest upon it. Sometimes he suffereth them to be thus assaulted, that his power may be magnified in their weakness; and sometimes that the graces which he hath bestowed upon them, may shine gloriously to all the world. Sometimes for the confirmation of others who shall hereafter be tried with the like temptations, when they have in their brethren often experience of God's love power and fatherly assistance; and sometimes the more to strengthen themselves in his spiritual graces, and to confirm them more fully in the assurance of his love and their salvation. For as a city which hath once been besieged and not sacked, will ever after be more strong to hold out if it be assaulted by the like danger, because the citizens will carefully fortify their walls and increase their bulwarks; and as he who hath been once robbed by thieves, will ever after ride better provided to make resistance, that he do not again fall into their hands; so those who are besieged and assaulted by their spiritual enemies, will ever after more carefully arm themselves against them with the graces of God's spirit, that they may not be overcome nor foiled by them. We know that whilst men quietly enjoy their possessions and inheritance they rest secure, keeping their writings in a box without ever looking on them from yere to yere, but when their title and right is called into question, and some man labors to thrust them out of their possession, then they peruse their writings and deeds with all diligence; &, not satisfied with their own judgment they resort to skillful Lawyers, craving their counsel how they may maintain their right, and answer the plea which their adversary makes against them; whereby oftentimes it cometh to pass that they make their title not only much more strong in it self, but also more clear and evident unto all others, so that afterwards none dare once adventure to trouble them again, or call their right into question: so whilst we never doubt of our heavenly inheritance we rest secure, and let the book of God which is our best deed and evidence, lie under our cupboards till it mould for want of use; but when Satan by his temptations doth call our title into question, and pleads that we have no right to God's kingdom, then do we most carefully and diligently peruse the book of God, then do we go unto God's Ministers, desiring their counsel how we may answer Satan's plea and clear our title, then do we most carefully use all good means to increase our knowledge, that thereby we may thoroughly infourme our selves of our right, and confirm our assurance against all cavils and objections. And hereby it cometh to pass, that those who before had very weak titles to their heavenly inheritance, whilst they remained reckless and secure, and but slender assurance ever to enjoy it; now, by their care, pains and diligence, have so confirmed it unto themselves, and so cleared it to all the world, that Satan dare never after call it into question, unless he do it (like many contentious men in these dates) rather that he may trouble and vex them with a tedious suite, than for any hope of prevailing in the end. And thus you see that Christ hath redeemed all the faithful out of Satan's thralldom, notwithstanding that he still assaulteth them with his temptations; neither doth he hereby overcome them and again enthrall them in his captivity, but rather by God's blessing they serve to strengthen them in the spiritual graces of God's spirit, and to confirm them in the full assurance of their salvation.