A day-star FOR Darke-wandring Souls: Showing the Light, by a Christian Controversy: OR Briefly and plainly setting forth the Mystery of our SALVATION. DIVIDED INTO Principles, Objections, and Answers. BY RICHARD NICCOLLS, th'elder, of the Inner Temple London, Gent. deceased. PUBLISHED For the general benefit of all those who heartily, and with a true path desire their own Salvation: by I.C. LONDON: Printed for john Budge, and are to be sold at the great South-door of Paul's 1613. TO THE RIGHT HONOURABLE, and truly religious Lady, the Lady ANNE GLEMHAM, I. C. wisheth increase of all godliness and virtue, with the fruition of eternal HAPPINESS. Right Honourable: AS every good Artist laboureth with much pains to rectify and bring into due form and order, the Art which he himself professeth; and seeketh all possible ways and means to attain to the perfection thereof; adding thereto his own practice and experience, thereby to make it more facile and easy to be attained unto by future Posterities; and unto them conveying it, as it were a matter hereditary, and which by succession they ought to enjoy. Even so ought every true Christian with his best endeavours, industry and travail, labour to find out the true Principles and Grounds of Christian Religion; and therein through his own industry (directed by the Spirit of the Highest) daily seek to attain to the perfection of that blessed Truth which is the sole Directress to eternal Happiness▪ and the profits of his Christian Labours to participate to all succeeding Ages. And as none can profit in any Science, without first knowing the Fundamental Reasons and Grounds thereof; so it is impossible for any man to attain to the perfection of Christian Religion, unless he be first instructed in the certain and infallible Grounds and Principles of the same: with which this worthy and religious Author was well furnished, as by this ensuing discourse, or Treatise, made for the private use of himself and his Wife, who being a godly and religious Gentlewoman, imparted the same to some few of her friends; amongst whom, myself (as unworthiest of those few) had a written Copy, which (most Virtuous Lady) remaining in my custody (and the Author being a Gentleman, under whom I had part of my Education, and fearing lest this Orphan (turned naked into the World, without a Protector and Patron) might by sinister and fatal occasion happen into the hands of some professed (though private) enemies; and there be smothered by those irremarkable persons mentioned in the Revelation to have received the mark of the Beast) depriving the Author of his due and well deserved commendations, and the World of so honest and religious a work, I could do no less than cause it to be published, as well for the general good of the well-affected and religious, as also for an Example and Precedent unto all men to employ their labours in godly exercise, for the benefit of their Christian Brethren. And considering with myself where to bestow it, I was embold●…ed by the inducement of divers reasons to select your Ladyship, as one most worthy to be the sole Patroness and Protector of this godly Treatise, knowing your Honourable Virtues and sincerity of Religion to be such as are of force enough to make that commendable which only by your Honour's name is graced, in respect of which, and divers other Honourable Courtesies, for which I am obliged to your Ladyship, I most humbly present unto your favourable view and Honourable protection, the zealous and truly religious labours of this godly Gentleman, challenging nothing to myself but the imperfections in the harsh composure of the style, which if your Honour vouchsafe to receive, it may be that although in the perusing thereof your Ladyship shall not find any matter which you are ignorant of, yet may it confirm that which otherwise your Honour may doubt in; or at least make it more evident by delivering the Circumstances in more particular terms. And as in the Author it deserveth a general and perpetual remembrance, so doth it argue in him a most godly and good mind, in labouring to find out that which gave a comfortable end to all his Labours, for the which doubtless he now possesseth an uncorruptible and immortal Crown of Glory in the World which shall never end. To the which, after many, long, and happy years, with much honour in this life, lived to the glory of God, and to the comfort and relief of his poor and afflicted Members, the Lord bring your Honour, with peace and quiet Conscience. Your Honours solely devoted in all serviceable duty, and dutiful Affection, I. C. To the READER. CHristian Reader, how intricate and difficult a matter it is to content the various conceits of the general multitude, I doubt not but is well enough known to thee: and how curious (seeming) Scholars are in perusing the labours of every one, daily experience makes it manifest, who notwithstanding the benefit which they might reap unto themselves by observation, if (without affectation of their own invention) they would with mature judgement, and advised patience, diligently read the good and godly Works of Religious Persons, do study with all diligence, to lay some scandalous imputation not only on the Author, but the poor innocent Book, who would if it were possible, laugh at their ignorance. How then shall this poor Book dare to adventure itself among so many enemies, but in hope of the kind censure of the Learned, godly, and zealous Christians: In expectation of which, with their loving acceptance of the Fruits of the Author's Labours, it dares oppose itself to the general view of the world, without fearing any the Calumnies of carping Zoilists, or those which bear the irremarkable mark of the Beast, mentioned in the Revelation of S. john. And so rests thine to use and peruse. CERTAIN Grounds, or Principles of Christian Religion, briefly and plainly setting forth the Mystery of our SALVATION. The first PRINCIPLE. EVery one of us, who by generation descend of Adam, of ourselves, by Nature, cannot so much as think any good thoughts much less do any good deed, but all our thoughts, words, and works are only evil continually, Gen. 6. 5. Rom. 3. 9 john 15. 5. Notes upon the first Principle. THE first cause of this our corruption is, because that every one of us who come of Adam, sinned in the same sin that Adam sinned: viz. In eating the forbidden fruis, and are guilty thereof before God. Rom. 5. 12. Heb. 7. 9 10. The reason hereof is, because that Adam (as our common Procurator or Factor, Tam ad perdendum quam ad lucrandum) did bear the person of us all, being then in his loins: Therefore look what he gained, Calvin. Instit. lib. 1. cap. 1. Sect. 7. he gained for himself and us; and look what he lost, he lost for himself and us, then being in his loins. 1 Cor. 15. ●…2. The second cause of this our continually sinning is, because that every one of us who come of Adam, are by God's decree (manifested and pronounced Gen. 2. 17. to Adam) fallen into this heavy punishment for our transgression in Adam, viz. we are tainted with original sin. This original sin is a corruption of the powers of the Soul; and that not in some, or in part, but of all and wholly: and so by this original sin, first, we are deprived not of some, but of all good inclination, and do want not some, but all goodness: and secondly, thereby we are inclined and prone, not to some, but to all evil, and not only inclined and prone, but also naturally fruitful, not of some, but of all sins; as having the seeds of all sins bred within us: so that, although sins do not break out in all men alike, neither is any man found who putteth all sins in practice. Yet take the most civil and best natured man in the World, and by Nature the seeds of all sins are in him: but the general restraining grace of God doth many and divers ways restrain all men from coming into many sins, chiefly for the good and quietness of his Church, and also for the maintaining and upholding the society of the world. Which restraining grace of God, if it should be withdrawn, than every man without exception would break out into every sin, to the utter overthrow of all Societies and Commonweals. The godliest and best men can best testify of these inbred seeds of corruption, for they best know what a do they have with their corrupt natures, and how difficult a thing it is to keep them within the compass of obedience, Rom. 3. 9 10. 11. The third cause of this our continual sinning doth rise from the consequence of the two former causes, viz. Every one of us Man or Woman, high or low, rich or poor, borne in the visible Church, or without, as he cometh of Adam, & is borne of his father and mother, for our transgression and original sin from and in Adam, is hated of God, & is God's enemy, and the bondslave of Satan; who until the time of regeneration reigneth and ruleth in the heart of every one of us, and haileth every one of us forward to the height & perfection of wickedness, so far as he is permitted by the powerful hand of God, who will suffer neither wicked men, nor the Devil himself, to put in practise every wickedness they could and would, if God should withdraw his restraining hand, Ephes. 2. 2. 2 Cor. 44. 2 Tim. 2. 26. 1 Objection. It is against common reason (say the Pelagians) that all men should be made guilty of one man's fault; and therefore (say they) Adam sinned to his own proper hurt, and by his transgression hurted not his posterity. And in this that Adam's sin is passed to his posterity, that is come to pass by imitation, and not by propagation. Answer. This Objection being believed, utterly overthroweth our free justification by Christ's righteousness, performed by himself, and imputed unto us, as done by ourselves. For if Adam's sin is passed over Rom. 5. 17. unto us, his posterity, by imitation only, then also doth it follow that we have no other profit by this righteousness of Christ performed by him for us, then that he is set before us for an example to follow: for in what sort we are made partakers of Adam's transgression to our condemnation, in the same sort we are made partakers of Christ's righteousness to our justification. And so again in what sort we are made partakers of Christ's righteousness to our justification: in the same sort we are made partakers of Adam's transgression to our condemnation. And therefore as we being in Christ as our head and root, are justified by the communication of his righteousness (it being imputed to us as done by ourselves) because that in him and by him, by reason of our union with him we have fulfilled the Law, and satisfied God's justice. So we being come of Adam as the root of all mankind, originally are guilty of his transgression, because that in him and by him, by reason of our union with him see have all sinned. 2 Objection. The Soul is newly created, and cometh immediately from God, who is perfectly righteous, and so the Soul cannot be naturally and originally sinful as the flesh, which descendeth from Adam. And it being a spirit, and a thing immaterial can not be infected of the body being a thing material. Therefore it standeth not with God's justice, that the soul, having no sin of her own, should bear the sin of another, namely of Adam, which was committed so long before: neither is it to be thought, that God who forgiveth us our own sins, will impute the sins of another unto us. Answer. The cause of our hereditary corruption, Calvin. 〈◊〉. lib. 1. cap. 1. Septo. as well of our souls (which by God are into us infused pure, and by us from him received pure) as of our flesh which descendeth from sinful Adam, is not in the substance of the soul, or in the substance of the body, but in this that unto the penalty of God, the Creator's decree, by Adam wittingly and wilfully transgressed, Adam and all his posterity, both in their souls and bodies, were and are to be subjecteth. For, why should any Pelagian think of this, as hard and unreasonable, seeing it seemeth unto ourselves just and reasonable, that the Potter may dispose of his Pots, made by himself, to what use he will; and seeing it seemeth just and reasonable to ourselves to subject to laws made by ourselves, both the Parents and the Children unborn, and their posterity long after succeeding. 3 Objection. Against this first principle, the Papists do further object, That man hath free-will, which whosoever denieth (say they) is worthy to be beaten like a Stockfish, until he confesseth that they who beateth him have free-will either to beat him or to cease from beating him: for if one do deny the fire to be hot, the best way to persuade such a one, is to cast him into an hot Oven. Answer. The answer unto this objection is this: First that all reasonable creatures have free-will in moral and civil acts: and secondly, that all wicked men have free-will from coaction and violence: thirdly, that among all sins wicked men make free choice to put some in practice. But this freedom is wanting to Adam's posterity, to wit, by nature, to think or do any thing which is good before God, and acceptable in his sight, because that by Adam's transgression man's free-will is brought into the bondage of sin. 4 Objection. If man's free-will by Adam's transgression be in such bondage of sin that it cannot make no choice of good, then doth free-will lose its own nature: for where sin must needs be chosen, there can be no liberty; and consequently all the liberty which man's free-will hath, is freely to give to the Devil, and so man is by God punished for that which he cannot avoid. Answer. There be three kinds of liberties or freedoms: the first, is liberty from compulsion: the second, is liberty from sin: the third, is liberty from misery. The first kind of liberty was in Adam, and shall be for ever in Adam's posterity; but liberty from sin, and liberty from misery, cannot be had in this life, but for as much as this bondage of sin, or necessity of sinning, is come unto us by our own voluntary acts (for in Adam, by eating the forbidden fruit, we all being in his loins voluntarily sinned) we are all with the bondage of sin and misery justly punished in him for his and our own disobedience. 5 Objection. To feed the hungry, to cloth the naked, to honour our Parents, to serve our Masters faithfully, to obey our lawful Governors, to die in defence of our Country, and such like deeds done by Infidels, are good deeds, and no sins, and therefore men, by Nature, before regeneration, have choice and liberty of will to do some good deeds which are no sins. Answer. S. Augustine in his fourth Book cap. 3. against julian the Pelagian, answereth that such acts done by Infidels are doubtless sins; not that in their own nature they are sins, but because they are not of Faith: for, whatsoever 〈◊〉 not of faith is sin, Rom. 14. 23. For that, without faith it is impossible to please God. Heb. 11. 6 Again, the Apostle saith, 1 Cor. 10. 31. Whatsoever we do it must be done to no other end then to the glory of God: and therefore the said acts done by Infidels cannot be said to be done to his glory, because the said acts being done without faith, cannot possibly please God, and therefore such acts, done by Infidels, are doubtless sins, though in their own nature they be no sins, but Moral Virtues. 6 Objection. If the premises be true, then may an Infidel as well rob his neighbour as relieve him with food or ●…aiment: and so of the rest. Answer. God doth deeply grave Moral Virtues, or the works of the Law, in the hearts of the Infidels, and thereby they are guided to do some Moral Virtues, and restrained from doing many wickednesses: but they being without Faith, do nothing to the right end. Also the Infidels for Moral Virtues (which bear but a show of good works) are by God rewarded with the praise and favour of men, and other temporal blessings, for which the Moral Virtues were done, as the principal end of their action. The second PRINCIPLE. We of ourselves, without CHRIST, can by Nature lo●…ke for no grace or pardon for our sins a●… God's han●…s, but hatred, wrath, and eternal condemnation for the same. Ephes. 2. 3. Notes upon the second Principle. WHen we offend or sin against GOD, (whose person is of infinite worthiness) our offence by consequence must needs be infinite, and therefore greater than by any means, we of ourselves can satisfy with condign compensation, because Men and Angels, and all Creatures are uncapable of every infinite action; they are finite both in strength and power, to do or suffer. Wherefore seeing God of his justice cannot pardon sin without condign compensation, which man cannot possibly make; therefore man, of himself, can look for no grace of salvation at God's hand, who is perfectly just, true, and faithful, and always the same, and like to himself, with whom there is no variableness, or shadow of changing. All james 1. 17. Virtues attributed to God are essential and eternal, and not variable, as the Virtues in men, which may be increased or diminished: All his Curses and judgements against sin must be performed, as well as his merciful promises: Heaven Mark 14. 31. 1 Pet. 1. 25. and Earth shall pass, but no word of the Lord shall pass away unperformed. The third PRINCIPLE. THe Blood of Christ jesus crucified (because of the worthiness of his person) is the only meritorious cause, thing, and price, which can satisfy God's justice for all men's sins, and so make them away to his favour and mercy, Act. 20. 28. john 1. 7. Rom. 3. 23. 24. 25. john 3. 14. Notes upon the third Principle. FIrst let us behold Christ crucified, as the Scriptures do describe him: according to which, he had no part from top to toe free from pain and grief, but hung on the Tree, having his flesh torn with whips, his checks swollen with buffets, his face defiled with spittle, his head stuck full with Thorns, his eyes dejected for shame, his ears burning with taunts, his mouth soured with Vinegar, his hands and his feet wounded with Iron Spikes, his bones unjointed, his sinews pricked and strained, his whole body hanging by the soreness of his hands and feet; and lastly, (though he were dead) his heart pierced with a Spear, whence issued blood and water. And here further let us advisedly observe in his Stripes, that Pilate having a purpose to save the life of Christ, and not neglecting to satisfy the people, (who were incensed against him) caused him extremely to be whipped, and to be showed to the people in that plight, with these words; Behold the man, to let them see that Christ had received very sufficient correction (no crime being proved against him) and so to withdraw them from seeking his death. In crowning him with Thorns, let us advisedly note, that the Soldiers did not only wreathe him a thick Crown of Thorns, to stick his head full of them, but after the putting it on, to fasten it, they did strike him on the head with their Caves. In his nailing to the Cross or crucifying, let us advisedly observe, that besides the greatness and soreness of his wounds, which were worthy to be marked, they so strained his body (lest he should stir hand or foot) that all his bones might be numbered. The greatness of his Wounds David foreshoweth in these words, They Psal. 22. digged my hands and feet: noting how wide wounds they made, which were rather digged then pierced. How tender and sensible the hands and feet are above other parts of the body, and what pain and anguish the pricking, straining, and tearing of the Sinews, Ligaments, and ●…oynts (which are very thick and full of sense in those places) did breed and kindle in the whole body, Nature can teach us without any further proof. Of the racking of his joints Bernard maketh this collection out of David, I am De Pass●… Dom. cap. 7. so strained (saith David, in the person of Christ) that my body, naked, being stret●…hed like the head of a Timbrel or Drum, all my bones may be numbered, all my bones are out of joint; or pulled one from th●…ther. In this horrible torment of Stripes, Thorns, Wounds, Sinews, and joints, our Saviour hung on the Cross above three hours in Bern. de Pass●… Dom. cap. 41. most perfect sense, with extreme pain, until the very instant that he miraculously breathed out his Soul. He who shorteneth and lighteneth the force of torments in his Saints, when they be grievous, in his own would do neither: he spared not himself who knew how to spare his: he died not by degrees as his Saints do; his Senses did not decay, no pangs of death took hold upon him, but in perfect sense, Patience and Obedience both of body and soul, he did voluntarily by his infinite power resign his Spirit (as he was praying) into the hands of his Father, without trembling or struggling, or any show of sense of his pains: who can sleep when he will, Aug. Tract 119 in joan. as Christ died when he would? who can lay aside his Garment, as Christ laid aside his Flesh? who can so leave his place as Christ left his john 10. 18. life? The laying down of his life was no imposed punishment, nor forcible invasion of death upon him, but a voluntary Sacrifice rendered unto God for our sins: and his blood thus shed upon the Cross, is a full and perfect satisfaction for our sins. We must not 1 Pet. 1. 18. 19 be so childish, as to think that the blood of Christ, in sensible flesh, is a perfect Sacrifice rendered to God for our sins, to satisfy God's wrath, excluding the union, operations, and passions of his soul whilst his body suffered, and in the end died: but in the shedding of his blood we must include all A blessed and most necessary note. his suffering both of body and soul, which testify his patience and perfect obedience, even to the shedding of his blood upon the Crosse. Secondly, let us see how the precious Blood and Death of CHRIST crucified, is of infinite worthiness and merit; for that in regard it must work infinite things for us, to wit, it must deliver us from eternal death in Hell, and bring us to life everlasting in Heaven: in respect of either of which it must needs be of infinite value, or else it profiteth not: For an infinite purchase cannot be made without an infinite price, this infinite price cannot be found in our own merits, whose thoughts, words, and deeds are continually evil. Shall we then seek for it in the everlasting pains of Hell? they are neither meritorious nor infinite: meritorious they be not; for to be eternally separated from God can deserve no thanks with God: if any man fall away from Heb. 10. 38. God, God hath no pleasure in him, saith the Apostle. And he who suffereth Hell's pains is hated, and no ways beloved: for Christ's sentence shall be, Depart from me you Mat. ●…5. 41. cursed into everlasting fire. And as Hell's pains be not meritorious, no more are they infinite in weight, but in time only: for they must be everlastingly suffered, before they can be infinite, and the Devils and men which shall suffer them, cannot endure any infinite sense of pain, because they be finite Creatures: God only is infinite: but the vengeance of sin continueth for ever, because no creat●…re is able to bear an infinite weight of punishment. Since than neither our own merits, nor the pains of Hell, have neither worth nor weight sufficient in themselves to satisfy the anger, and procure the favour of GOD, we must seek to Heaven, even to God himself, for the true ransom of our sins, and redemption of our Souls, which we can find no where, but in the person of Christ jesus, who being true God, took our nature unto himself, to become one with us, and communicateth his spirit unto us, to make us one with him, and by the infinite price of his blood bought us from the power of hell, and brought us unto God: for, neither the Virtues of Christ's human soul, though they were many; nor the sufferings of his flesh, though they were painful, are simply infinite, until we look unto his person being the eternal Son of God. Then shall we find that God vouchsafed, with his Acts 20. ●…8. own blood to purchase his Church: and that we were reconciled unto God, when we were his enemies, by Rom. 5. 10. the death of his Son. Moreover, concerning the infinite merit of Christ's death and passion; if between the Creator and the best of his Creatures there be an infinite distance; then between the most glorious and blessed Throne of God in Heaven, and the most base and cursed Cross of Christ upon Earth, must needs be so infinite a distance that neither men nor Angels can comprehend it: and by consequence the Obedience of Christ (who being in the form of Phil. 2. God, humbled himself, and became obedient to the death, even to the death of the Cross) was infinite, and did in far higher degree please God the Father, than the Rebellion of Adam did displease him: for Adam's disobedience was the Sin of man, but Christ's Obedience was the virtue of God; which Obedience being infinite, doth more than countervail Adam's Disobedience, and for that cause the justice of God is better satisfied with the Obedience of Christ, then with the vengeance it might have executed on the sins of men: for God hath no pleasure in the death of the wicked, neither doth he delight in man's destruction, but with the Obedience of his Son he is well pleased, and therein his Soul delighteth: This is my well-beloved Son in whom I am well pleased: Mat. 3. 17. Lo my Chosen, my Soul taketh Esay 42. 1. pleasure in him: in which words God doth not only note the natural love between himself and his Son, but he giveth full approbation of his Obedience, as being thereby, as with a condign compensation, fully satisfied for the sins of man. But here is to be noted that although the blood of Christ crucified be a sufficient price to satisfy God's justice for the sins of all the world, if men could and would apply the same to themselves by Faith, yet it is estectuall only to them who are united unto Christ, so that Christ is theirs, and they are Christ's: for they only have power to apply his blood unto themselves by Faith. For even as a sovereign Salve, so Christ's blood, hath sufficient virtue to heal all, and it is effectual for the healing of those only, unto whom it is applied. Seeing then there is no means to purchase our Redemption but by the infinite price of Christ's precious blood: let us highly esteem of so precious a thing, and with all diligence seek to make it ours, and to use it to the glory of God, and not to our own licentiousness: for being bought with a price we are not our own but his who hath bought us, and therefore we are not to serve our own lusts, but to glorify him both in our Souls and Bodies, which are not ours, but his who bought us. This is the very good and end of our Redemption, and it is the true liberty and happiness of the Saints and blessed Angels in Heaven, willingly and cheerfully to serve the Lord by whom they were brought to that happiness. The fourth PRINCIPLE. THe M●…rits of Christ crucified, and his whole Person, and all his G●…aces and Benefits, stored up in his Man hood, are made ours, by being united unto him, as Members of his Mystical Body, by Faith wrought in our hearts by the operation of his Spirit dwelling in his Manhood, and from thence descending unto us his Members. Notes upon the fourth Principle. THe mystical union, whereby Christ and his members (which are all true believers and they only) are actually coupled together into one mystical body, is not carnal, as a thing to be understood according to the common capacity of men, and therefore we must not think that Christ and his members are joined together by imagination. as the mind of man, and the thing whereof he thinketh: or by consent of heart, as one friend is joined with another, as jonathan 〈◊〉 〈◊〉. and David: or by mingling together of substances, as when many ingrediences are mingled together to make one medicine, or by corporal conjunction in touching, as Sea and Land are both joined together to make one Globe, and the part of a Building coupled together to make one Building: For although this mystical union betwixt Christ and all them who truly believe in him, is a most real, a most near, a most strait, and a most sure, and indissoluble union, and conjunction. Yet is the same rather by experience felt in the heart of the true believer, then conceived in his brain. 〈◊〉 o●…. 10. 16. The jews require Miracles, and the Grecians Arguments, which they may comprehend with their wit and wisdom: But God giveth Pro. 3. 32. & 34 james 4. 6. Luke 1. 52. the grace of understanding his Mysteries to the simple and true of heart, and regardeth not the Wisdom of the wise, nor the Understanding of Esay 29. 14. 19 the prudent, in which things the proud do glory. Therefore the true Believer, when he findeth this Union to be above his capacity yet because he is taught it by the Scriptures, he believeth it, as it were upon God's bare word, and by experience he feeleth, that by Faith wrought in his heart by the Holy Ghost, Christ with all his Merits, Benefits, and Graces, is actually made his own, and himself Christ's; according to the Covenant of Grace, made unto Abraham, and often repeated by the Gen. 22. 16. 17. 18. Esay 59 21. 94. 10. Ezck. 37. 26. 27. 28. Prophets. jer. 32. 38. 39 40. jer. 31. 31. 32. Hos. 2. 19 20. Moreover, in the Scriptures we are taught three kinds of unions, the first, is a Natural union, or conjunction in nature, when sundry things are conjoined and coupled by one and the same nature, as the Father, the Son, and the holy Ghost, being three distinct subsistences, are all one, and conjoined in one Godhead, and divine nature: but Christ, and the true believer are not one as conjoined in nature; for than they twain should be one body and soul. The second union, is a Personal Union, or an union in person, when things in nature different are so conjoined together, that they make one person, as the body and the soul make one man, and the Godhead of the son, and his manhood make one Christ, but Christ and the true believer are not joined in person: for Christ is one person, and Peter a second person, and Paul a third person; and so many men as be true Christians or members of Christ, so many several persons are they. The third kind of union taught in the Scriptures is in the spirit: and this is the mystical union whereby Christ and his members are spiritually joined together into one mystical body, by the operation of his divine spirit, descending from him the head to us his members, applying Christ unto us, and creating faith in our hearts: whereby, as by our only instrument on our parts we apprehend and receive Christ, and are united unto him: and this union whereby Christ and the true believer are thus actually joined together, because it is wrought and made by the spirit, is called a Spiritual union. In this Union the things united are the whole person of the true believer, to●…rds, his Body and Soul, and the whole person of Christ, God, and Man: but yet they be so united, that the true believer is first and immediately united to the human nature or manhood of Christ, and then by reason of the manhood to the word itself or divine nature: For salvation and life and the john 6. 53. 56. merits of Christ's obedience depend upon the fullness of the Godhead, which is in Christ: but yet it is not communicated unto us, but in the flesh, and by the flesh of Christ. This mystical union may be in some sort conceived more plainly by the consideration of the union of the natural man and his members, when we consider how his soul sendeth forth from his head sense and motion to all his other members of his natural body, and that although the soul cannot from the head send sense and motion to the other members of his natural body without the means of Arctures and Ligaments; whereby the members of the natural man are tied together, that by that means sense and motion may be conveyed from his head to the other members, and that yet the head and other members of the natural body are not so fitly coneyed and said to be the natural man's members, because they be tied, and as it were, souldred together by arctures and ligaments of the body, as for that they receive life, sense, and motion from his soul: then how much more may we conceive and say, That Christ, our Head, and we ourselves be one mystical body; even mystical Christ's: and that we 1 Cor. 1●…. 12. be members of his mystical body by the communion & preparation of Christ's spirit, which being by nature infinite, standeth in no need of any carnal means to make this spiritual union by communicating himself from Christ our Head, unto us his members, although Christ and we his members be distinct persons, and far distance each from other, as in the natural man the head and the foot. Hence it is, that Saint john saith, Hereby we know that we dwell in him, and he in us, because he hath given unto us of his spirit. And hence it is, that Saint Paul saith, If any man hath not the spirit of Christ, the same is not his. wouldst thou then know, that Christ is thine, and thou Christ's as a true member of his mystical body? then laying aside all carnal conceits, have recourse into thine own self, and try whether with the Apostle Saint Paul thou feelest thyself, both Body and Soul, to live of Gal. 2. 20. Christ's spirit: for as thou knowest that the members of thine own natural body are thine own members, because they receive life, sense, and motion from thine own soul; so every true believer doth know that he ●…s a member of Christ, because that by experience he feeleth that his own person, to wit, his Soul and Body, hath received and doth live of the spirit of Christ: and again, as certain thou dost know, that thy members do not live of my soul, nor my members of thy soul, and that whatsoever members live of thine own soul, are the members of thine own body: and whatsoever members live of my Soul are the members of my own body. Even so dost thou know, that nothing doth, or can, live of the spirit of Christ but Christ and the members of his body, and that whatsoever liveth not of Christ's spirit, is no member of his. Hence the Apostle Saint Paul (as comprised in the mystical body of Christ, and by experience feeling the spiritual life which he received from the spirit of Christ) saith: I am crucified with Christ, G●…l. 2. 20. but I live: yet not I any more, but Christ liveth in me, and in that I now live in the flesh, I live by Faith in the Son of God, who hath loved me and given himself for me. This mystical union is in both the Sacraments acknowledged: for in the Sacrament of Baptism all true believers who are partakers of the outward Sacrament of Baptism, and thereby made and acknowledged to be members of Christ's visible Body, to wit, his visible Church: are by one spirit, to wit, by the only spirit of Christ, working faith in them, made members of his mystical body the invisible Church: and in the Sacrament of the Lords Supper, as in token or remembrance that we are made members of his visible Body, the visible Church; whose Body was broken, and his Blood shed for us, we communicate and participate our Bread and our Wine. So also by this outward action we acknowledge the mystical union which we have with Christ, and one with another by the participation and communion of his spirit, of which we spiritually live. But the question may be yet further asked; how a man may discern and know, when himself, or any other is spiritually dead, and when spiritually living, and endued with the spiritual life here spoken of. To which it may be answered, that as we be natural men, although we eat and drink, and perform all other actions and works of men, who are naturally living in bodily health; yet until by our union with Christ, until by our effectual calling, until by our justification, and until by our Sanctification, we be made new Creatures in Christ, we are dead in our sins, because we be no more able to do any the works of new creatures living unto God in Christ, that is to say, we are no more able to do any works acceptable unto GOD, than the man naturally dead, is able to eat or drink, or to do any other work or action of the man who is naturally living, because the whole natural man, and every part of him, is wholly corrupted with sin, and therefore dead in sin, for: First, in his mind there is nothing 1 Cor. 2. 14. Rom. 8. 5. Ephes. 4. 18. but blindness and ignorance, concerning heavenly matters. Secondly, his conscience is defiled, being always either benumbed Ephes. 4. 19 Tit. 4. Esay 57 20. Prou. 28. 1. with sin, or else turmoiled with inward accusations and terrors. Thirdly, his will willeth and lusteth after that only which is evil. Fourthly, the affections of his Gen. 6. 5. Phil. 2. 13. heart, as Love, joy, Hope, Desire, etc. are stirred and moved to that only which is evil, and never to that which is good. Lastly, the members of his body Gal. 5. 24. Rom. 7. 18. 19 are Tools and Instruments of his mind for the execution of sin. All which corruptions and deadness in sin are then only cured, and we made spiritually living unto God, When in Christ we Rom. 6. 19 be made new creatures by our effectual union with Christ, by our effectual calling, by our justification and Sanctification, which four degrees of our regeneration, howsoever they in nature go one before the other, yet too make us new creatures in Christ, do so concur, that the true believer or regenerate person, finding himself to have the one of them, may assure himself he hath them all▪ for, First, the true believer may assure himself of this union with CHRIST, when he findeth that Christ of his love preventing him doth begin the union by communicating unto him his holy Spirit, dwelling in his man hood, through the ministery of his holy Word, and by the cooperation of the same Spirit with his word doth beget in him a lively faith, by which the true believer on his part, as by his only instru meant is actually united unto Christ, but this union is not perceived by the regenerate person before he be called. Secondly, therefore the true believer may assure himself, that he having a lively faith, is effectually called to the knowledge of the things he believeth, for no man can effectually consent unto the thing contained in the Word, much less by a lively faith believe the things herein contained, unless he be first by the ministry of the Word, instructed and called to the knowledge thereof, to wit, by having his understanding enlightened with the knowledge of the truth and his will thereunto persuaded. Thirdly, the true believer being by faith, as aforesaid, united unto Christ, and called by the ministry of the Word to the knowledge of that which by a lively faith he believeth, he may assure himself of his justification; because that the faithful are justified before GOD, by the only imputation of Christ's righteousness: for in what manner Christ was made a sinner for us, in the same manner are we made righteous by him: but Christ was made a sinner for us by imputation of our sins unto him, and therefore we are made righteous before God by imputation of his righteousness unto us. Again, as we are made sinners (that is) guilty of the first Adam's transgression; so are we made not guilty, and justified, by the obedience of the second Adam: but we are made guilty of the first Adam's transgression by imputation, and therefore we are justified by the imputation of the obedience of the second Adam. Now the imputation of Christ's righteousness unto us, doth as upon the only cause and reason thereof depend upon our union with Christ, made on our parts by faith only. Fourthly, the true believer finding himself united unto Christ, and Called, and lively justified he may assure himself of his Sanctification: for a lively faith is not of ourselves, but it is of God. By it we are in divers Hphes. 2. 8. respects both justified and sanctified: by it we are justified, not formally, as by a meritorious virtue or part of righteousness inherent in us, but relatively in respect of the Object it apprehendeth, to wit, as by it we apply to ourselves the righteousness inherent in Christ jesus manhood: which of his own mere mercy is imputed unto all who lay hold thereupon by faith: but by it we are sanctified, as by a grace inherent in us, as are also the graces of hope and charity, and other sanctifying graces, which being in the manhood of CHRIST without measure, are by his spirit from thence infused unto us in measure, to sanctify us, and make us fit for the Kingdom of Heaven: and to speak both briefly and plainly of this matter, Faith is a chief part of our Sanctification, being, as it were, the root both of other inward graces, and outward obedience which concur to our Sanctification. The fifth PRINCIPLE. BY the outward Ministry of the Word is conveyed unto us Christ's divine spirit, which also by the same ministery of the Word begetteth in us Faith, whereby we are actually united unto Christ, and made one with him. Notes upon the fifth Principle. THE Doctrine of the fifth Principle is taught and confirmed unto us by the whole Book of the Ac●… of the Apostles: for through out that whole Book examples are expressly and plainly showed unto us how the Holy Ghost, and Faith are given to the hearers, by attentive and reverent hearing of the Word of GOD, preached by his Ministers, as in the second Chapter, three thousand who gladly heard the Gospel preached by Peter the Apostle, received the holy Ghost and believed: and in the tenth Chapter, and in divers other places it doth appear, that many of the Gentiles by hearing of the Apostles Paul and B●…rnabas preach, received the holy Ghost, and believed: the like appeareth in that Book to have been done at the preaching of other Ministers of God's Word, as of Philip and Steven: and almost nothing else in effect is taught through the whole Book but examples, how the holy Ghost and Faith are given unto the bearers, by attentive and reverend hearing the word of God preached by his Ministers. And these examples do manifestly confirm the truth of Christ's promise made to his Apostles and their successors, that at their preaching of the Gospel he would be present with them, by his Matth. 28. 20. holy spirit to work Faith inwardly in the hearts of their hearers. And hence (for that saving Faith is wrought in the hearts of the hearers by the operation of the holy Ghost accompanying the Word preached) Faith is called the gift of Ephes. 2. 8. God, and the outward ministery of the Word wherewith the cooperation of the spirit is joined, is by the Prophet Esoy called the Stern Phil. 1. 29. of God: that is by the instrument whereby the Lord declareth his might and power to bring us to salvation, and by the Apostle Paul, it is accounted the wisdom of God to bring men to salvation: for (saith he) seeing the world by wisdom knew not God in the wisdom of God (that is, by the consideration of the workmanship of the world, whereby God maketh manifest his exceeding Power and Wisdom) it pleased God by foolish preaching to save believers as if he should say, although by the wisemen of the world, the preaching of the word of God is no otherwise made reckoning of, then of a foolish thing: yet with God it is the greatest and chiefest wisdom to bring men unto salvation, being heard and received with due reverence. Let us therefore from hence know and understand, and lay up in our hearts for ever, that he or she who doth not hear, or negligently heareth, the word of God preached by the lawful Minister, yea, and doth not compass and effect the hearing thereof without sparing cost or pains, neglect their own salvation, and willingly remain in the cursed state of damnation, under the tyranny of the Devil, because they john 17. 20. neglect and despise the means offered unto them by God, by which they may be made members of Christ, and of the household of God. For, mark well also the prayer of Christ made a little before his Passion, how he prayeth, first, for his Apostles, to be made one with him, and then for them who shall believe by the preaching of them and their successors. Hence let us conclude these notes with the saying of the Apostle Saint Paul, that there is no salvation without Rom. 10. faith, and no faith but by hearing the Word of God preached. The sixth PRINCIPLE. AS Faith is wrought in us by the ministery of the word of God, so it is afterward by the same word during the whole course of our lives increased and made stronger in us. Ephes. 4. 13. 1 Pet. 2. 2. Notes upon the sixth Principle. EVery Christian, as he is a natural man, was borne of his Father and Mother, and is flesh of their flesh, and after his birth he hath his being and subsisting in himself, and not in his Parents: but otherwise it is of every Christian, as he is a Christian, and of the Son of Adam, is in Christ made a new creature or regenerate man, and is become the Son of God, he hath in Christ, both the beginning of his new creation or regeneration, and also his being a new creature or regenerate man, and his continuing a new Creature, to wit, He hath in Christ his beginning 1 Cor. 1. 30. Ephes. 5. 30. to be, and his being and continuing an holy member of his holy body, of his flesh, and of his bones: But as a young child begotten after the flesh, after it is borne standeth in need of nourishment, thereby to be nourished and increased; so he that is made a new creature, or borne anew in Christ, by the seed of God's word, must be fed with the same word that he may grow in strength and spiritual increase, till Ephes. 4. 13. (as the Apostle saith) he become to be a perfect man, and to the measure of the age of the fullness of Christ, that is, until he be come to perfection itself; whereunto because we shall never attain so long as we live in this world, we must all our life long be fed with the Word of God: the want of which food is a greater punishment than famine of victuals, as God testifieth by his Prophet, Amos 8. 11. Behold, the days come that I will send a Famine in the Land, not a Famine of bread, nor a thirst of Water, but of hearing the Word of God, to wit, either publicly read or preached: by both which we are effectually fed. But who must preach the same? such as are thereunto lawfully called: for as in a Kingdom well ordered, there is no man which ought or may exercise any public office, but by the appointment and commandment of the King, so none ought or can be accounted a Preacher, Minister, or Pastor of the Church of God, to preach his word, except according to Gods own ordinance he be lawfully called, and by his lawful calling, have from God his Commission to preach his Word: for only to the Apostles immediately, and extraordinarily sent by Christ, and to their Successors lawfully called by Apostolical succession, hath Christ given Commission publicly to preach, with special Mat. 28. 29. Luke 24. 49. promise of his presence with them at their Preaching, by joining the cooperation of his Spirit with their Preaching: Also Christ in his Prayer made a little before he went into the Garden, john 17. 20. prayed only for his Apostles, and them who shall believe by the Preaching of the Apostles and their Successors. The seventh PRINCIPLE. FAith inwardly begotten, and lying bid in the heart of the true Belcener, or Regenerate man, is by him made manifest unto others, by the exercise of good works, appointed of God for him to walk in, Ephes. 2. Mark 5. Rom. 8. james 2. 14. Notes upon the seventh Principle. AMong good works appointed for us to walk in, are principally to be remembered, the a Act 1. 14. & 3. 4. & 10. 2. Mat. 7. 7. john 28 36. Ephes. 3. 19 and 6. 18. Exercise of Prayer, both public and private: the b Marse 16. 16 john 6. 53. and 22. 19 1 Cor. 11. 24. use of the Sacraments, Baptism, and the Lords Supper: c Mat. 23. 2. Acts 17. 11. and 18. 26. hearing the Word of God preached, with reading and conference: d Prou 19 relieving the Poor: willing e Heb. 13. 17. Rom. 13. 1. obedience to Laws both Ecclesiastical and Civil in our several vocations: f Pet. 2. 13. Rom. 〈◊〉. & 8. strong striving against, and subduing of our own lusts and affections, by temperancy, continency, humbleness, kindness, patience, and such like, wherein wec are admirably holpen, if with fervent Prayer g Psal. 119. 9 57 Psal. 1. 〈◊〉. josh. 1. 8. Psal. 14. 4. we every one particularly join an earnest examination of our own thoughts, words, and deeds, by the ten Commandments of God: the true expounders hereof are the Prophets and Apostles: and also particularly apply every one to himself, all the Articles of our Creed, which is an abridgement of all things by us to be believed for our soul's comfort, and defence against every temptation and assault of the World, the Flesh, and the ●…ell. The reason of this seventh Principle doth rise from the consequence of the fourth Principle: for as in the natural man, the soul doth communicate his eff●…cts to the body, with which it is coupled, and maketh his residency in the body to be known by the outward works and actions of the natural man: Even so doth Christ (with whom we are one spirit) communicate the force and fruits of his Spirit unto all them whom he hath united unto himself, as himself testfieth: For saith he, I am the 1 Cor. 1. 20. 1●… 5. Rom. 8. 10. 1 Cor. 4. 20. 1 Cor. 16. 17. john 1. 5. 8. Viae, ye are the branches, he that abideth in me, and I in him, bringeth forth much fruit. Moreover, seeing God doth of right exp●…ct at our hands to be glorified by us in the fruits of holiness and righteousness, for the innumerable and unspeakable mercies and benefits we receive of him; and seeing (to take away from us all excuse of insufficiency and weakness, that we are not able of ourselves to perform the things he doth expect at our hands) he hath by our union with Christ, according to his oath made unto Abraham, given us power to serve him in holiness and righteousness before him all the days of our lives; no weakness can excuse our unwillingness, and intolerable unthankfulness, if we neglect to glorify him in the fruits of holiness and righteousness, according to the power and measure of God's grace given unto us, in all singleness and willingness of heart, being the proper end of all his gifts Ephes. 14. and graces bestowed upon us. For wherefore hath God elected us? that we might be saved howsoever we should live? No: but he hath elected us that we should be holy and without blame before him in love. Why hath CHRIST redeemed us from the hands of our spiritual Enemies? that being free from them we might sin more freely? No: but that we bein●… Luke 1. 74. ●…5. d●…liuered from the hands of our spiritual Enemies, might worship him without fear in holiness and righteousness before him all the days of our lives. Wherefore hath he freed us 1 Pet. 2. 24. from the s●…ruitude of sin? that we might have the more freedom to sin? No: he hath freed us from the servitude of sin, that we might be the servants of righteousness. Wherefore doth he regenerate us by his Spirit, and create us a new? that we should do nothing ourselves? No: We are the workmanship Ephes. 2. 11. of God, created in Christ jesus to good works, which God hath prepared that we should walk in them. Why doth he bestow temporal benefits upon us? that like pampered Horses we should kick against our Lord and Master? No: he crowneth us with his manifold blessings, to the end we should keep his Statutes and observe his Deut. 30. 9 10. Laws? Let him not therefore say or think, that he is a Christian or regenerate man, who bringeth forth no good works to testify his faith: and on the contrary side, who so bringeth forth the fruits of saving ●…aith, may assure himself, that he is a true Christian and a ●…ull Branch of the Vine, Christ jesus, which cannot but bring forth fruit to the glory of God. Many in the time of Saint john the Apostle, did with vain confidence sav that they had fellowship with Christ, and yet they walked in darkness. But the Apostle, the 1 Epist▪ 1. 6. w●…teth plain●…ly, that they did 〈◊〉, and dealt not tru●…y: and in like sort many an outward professor of the Gospel in our days, who is in the Church, but not of the Church, doth boldly boast and say, that he hath as sted●…st ●…aith and Hope in God and his Mercies, as any man: and that if in all the world there were but only two to be saved, that himself should be one of them two, and that not of any merit of his own, but for Christ's sake, and for his sake only: and yet by confe●…nce with such, and by their vain●… and w●…cked lives and conversation, they do b●…ay themselves, that they walk●… in darkn●…sse, and have no true saving knowledge of God's me●… in Christ, and that all their goodly words of Faith and Hope are grounded upon fleshly Presumption, and not upon God's word inwardly taug●…t them by the Spirit of God, which teacheth that the me●…e and loving kindn●…sse of God s●…ould lead them to Repentance, Rom. 2. 4 and to become n●…w Creatures, 2 Co●…. 〈◊〉. 1●…. and to c●…ucifie the flesh, with the aff●…tions and lusts thereof, 〈◊〉. 5. 24. and to die to sin and live to righteousness, R●…m. 6. 14. and to live after the will of God. 1 Peter 4. 2. For clean contrarily their conversation and spee●…es, if you have conf●…rence with them, savoureth on●…ly of lewd ignorance and the lusts of the flesh, and that they make God's mercy in Christ, but a cloak for their sins, that they may sinn●… the more franck●…ly and securely, and set all upon Christ's score: they taste nothing of the Union which every true Christian hath with Christ, nor of the effectual Ca●…ng, justification, and Sanct●…fication, which are unseparable to all and every one, who hath true and saving Faith. The eight PRINCIPLE. THe Works of the regenerate person, or true Bel●…euer, doc not me rit or deserve, or are worthy of grace in this life, or Glory in the world to come. Rom. 17. 10. Rom. 8. 18. Notes upon the eight Principle. I●… we note the nature of the word Merit or Desert, we●… may easily find that merit or desert may have place with men, but not with God: for in me●…iting or deserving a thing, we must be nothing in debt for it unto him, of whom we will be said to deserve it. Secondly, that the things we bring to deserve by, be not his but our own. Thirdly, that the things we bring to deserve by, be at the least equal, or as much in value or worth as the thing we will be said to deserve. But if any one of these conditions do fail, there can be no merit or des●…rt; much less than can the regenerate man by his works merit or deserve at God's hands grace in this life, or glory in the world to come, seeing in the same are wanting all these conditions. For first, whatsoever good works may be performed of the regenerate man, are due to GOD by a double right: namely, by the right of Creation, and by t●…e right of regeneration. Hereupon Christ giveth warning unto his Disciples, When Luke 17. 1●…. ye have done all thin●…s which are commanded you, for ye, We are unprofitable Servants, we have done that which was our duty to doc. Secondly, whatsoever good thing can be done of the regenerate man, is certainly of God, who worketh in us both the wi●…l and th●… dec●…: Phil. 2. 13. And Saint Paul in another place saith, What hast thou that th●… hast 1 Cor. 4. 7. 〈◊〉 received? and if thou hast received it, why dost thou boast as if thou hadst not 〈◊〉 it? Thirdly, the Kingdom of heau●…n is of ins●…te value, and therefore cannot possi●…ly be purchased by the 〈◊〉 and deserts of finite 〈◊〉. And hence Saint Paul saith, I co●…t th●…t the afflictions of Rom. 8. 18. this pres●…nt life are not w●…rthy of the glory, which shall be revealed a unto us. Moreover, admit that the regenerate man's car●…iage and government be such of his out●…ard parts, and also of his desires, 〈◊〉, and lusts, that they br●…ake not forth into co●…mitting of gross sins, nor that he give so much as consent to his wicked lusts, but hate them and is against them, and bringeth forth many good works; yet for so much as he is not so clean washed in the La●…ar of Regeneration, but that some part of his inbred corruption, though it be not imputed unto him, yet remaineth in him, he can in God's justice deserve nothing at God's hands, but his wrath and condemnation: for, the reward of sin is Rome 6. 〈◊〉. death; and He●… b●…aketh the whole Law, wh●… by his inbre●… lusts break●…th jam. 2. 20. the tenth Commandment, which Gal. 3. 10. doth not only forbid consent unto wicked lusts, (which is also formerly forbidden by the other Commandments) but goeth further, and forbiddeth that we be not so much as ●…kled with any kind of Concupiscence or wicked lust, although our will consent not, yea●… be against it. Also, from this inbred corruption of the regenerate man springeth not only omission of some good which ought to be done, but also wants and defects of his best deeds, and to speak all in a word, Imperfection of Chariti●…. For Charity (which is a virtue with which we love that which ought to bel●…d; and so is the ground of all virtues and good works) is in some more, in some less, but perfect Charity, such as the Law of GOD requireth, (which cannot be increased) is found in none: no, not in the regenerate man, during his life. For he cannot perfectly perform the Law of GOD, and love God with all his soul, with all his heart, with all his mind, and his neighbour as himself. He must needs confess with the Apostle Saint john, If we say we have no sins, 1 john 1. 8. we deceive ourselves, and the truth 〈◊〉 not in us. This imperfection of Charity wrought through the force and violence of inbred corruption, is clearly set forth and described by S. Paul in his own person, propounding himself a true pattern of a man regenerated, Romans 7. For in the 15. and 19 verses he saith, that this inbred corruption made him to omit the good be would, and to do the evil he hated, and in the 18. verse, that to will was present with him, but he found no means to perform that which was good: and in the 23. verse that his inbred corruption ●…ebelled against the law of the mind, and led him captive or prisoner to the law of sin: and in the 25. verse, that it made him serve the law of sin: and in the 22. verse it appeareth that he speaketh of himself as a man regenerated who delighteth in the Law of God concerning the inner man. Wherhfore, howsoever we profit by the work of regeneration by God wrought in us, yet doth our charity & good works, by reason of the force and violence of ou●…●…bred corruption, or original sins, want somewhat of that they should be, and the wants and defects of our good deeds we do, and the omission of the good deeds we ought to do, are such, and so many, that we of necessine (though we be regenerated) must always without presuming upon our merits and deserts, humbly for his mercy 〈◊〉 crave at God's hands forgiveness of our trespasses, with this assurance, that if we acknowledge our sins, God is faithful and just to john 1. 16. forgive us all our sins, and to cleanse us from all our unrighteousness. Objection. It seemeth that there is little difference betwixt the true believer or regenerate person, and the unbeliever. Answer. The difference betwixt them is very great; for sin doth only dwell in the regenerate person against his will, but it reigneth not, nor is imputed to him, because he is justified and cleansed from his sins by faith in CHRIST I●…VS: and in this sense in the Scriptures the regenerate man is sometime said to sin, and sometime is said not to sin. The regenerate man sinneth, in regard that sin dwelleth in him, though it reign not in him. And he sinneth not, because sin is not imputed unto him, but he is notified and cleansed from his sin by the blood of Christ jesus. But in the unregenerate man sin reigneth with his will and consent: and his sins are imputed unto him, because he want●…th faith to justify him, and to clear him from his sins by the righteousness of jesus Christ. Also, the regenerate man may say with Saint Paul, I do not the 〈◊〉 I would: but the unregenerate man chose saith, I ●…not so much evil as I would: which howsoever Rom. 7. 10. he speaketh it not in express words, yet he hath it in his heart, as may appear in covetous, ambitious, and contentious persons, and in Thecues, Fornicators, Drunkards, and such like, whose lusts are never satisfied: moreover, whereas the unregenerate man waxeth every day worse and worse; the regenerate man chose maketh proceedings in goodness. In which (though they be small) it doth appear that sin doth not reign in him, but in some measure is overcome by him, and in him is in some manner mortified. The ninth PRINCIPLE. THE true believer or regerate person may assure himself, that he shall never be moved from the state of salvation, whereunto he is effectually called by the ●…nisterie of the Word, and that he shall have life everlasting, and eternal glory in Heaven. Notes upon the ninth Principle. THE Gifts and Calling of Rom. 11. 29. God are without repentance, and with him there is no variablenosse or shadow of change, as God doth testify of himself, I jam. 1. 16. am the Lord, and I change not. We cannot attribute unto GOD Matth. 13. 6. any change of decree, counsel, or will, concerning election or reprobation, without wicked blasphemy: for he that changeth his decree, his counsel, or his will, doth it because he seeth he might have been better advised, or because he seeth he could not have brought his purpose to pass, as he would, both which do argue imperfection and weakness, which are abhorring and far from the nature of God, who is most perfect, and infinite in his Wisdom, Will, and Power, and in all his attributes. Whatsoever pleaseth the Psal. 135. 6. Lord that doth he, both in Heaven and in Earth, and in all places: and he saith of himself, my Counsel shall stand, and my Will shall be done. Esa 46. 10. Therefore it is doubtless true, that some whom God hath elected to Salvation, shall certainly be saved, and others whom God hath reprobated shall certainly be condemned. But how may a man assure himself that he is of the number of them who are by God elected and chosen to salvation? The Papist saith, because predestination to salvation and reprobation is in God, and not in us, no man can assure himself of his election to salvation, except that God do expressly by some Angel outwardly, or spirit inwardly, say unto him that he is predestinated to life everlasting. After which sort Saint Paul and some few other Saints had 1 Cor 2. 16. their predestination revealed unto them: and to confirm their opinion, they allege, that no man knoweth the secrets of God, but the spirit of GOD, as no man knoweth the secrets of man but the spirit of man who is in him. Against which the true believer saith, that God is not to be tied to special revelations only. For by other means also he doth reveal unto every true believer the certainty and sure knowledge of his election to salvation. For, saith the true believer, although that God doth not by any special revelation say unto me particularly and by na●…e, thou art elect and predestinated to life everlasting: yet by the cooperation of his holy spirit, joined in my heart with his word, I am by the general propositions of the Word instructed and assured, that I am predestinated and elected to life everlasting. As for example, the Scripture teacheth generally, that this is the will of God, that every man who beleele●…ueth in Christ should have everlasting joh. 6. 40. life: from which general proposition by the inward persuasion of the holy Ghost. I persuade myself by the certainty of mine election to salvation, because by experience I find and know, that by the ministery of GOD'S Word is wrought in me saving faith which always is grounded upon the certain knowledge of God's promises revealed in his Word, and not upon ignorant presumption, and vain imaginations. Again, the Scripture generally teacheth, that as many as are led by the spirit of God, they are the Sons of God, and if Rom. 8. 14. 17 Sons, Heirs also of eternal life. From which general proposition, I persuade myself, that I am certainly an heir of eternal life. First, because by the cooperation of the Spirit of God, with the doctrine of the Law. I find my hard stony heart softened and my conscience pricked and wounded, while I apply unto myself the curses of God's Law, and his fearful punishments prepared for the wicked. Secondly, because by the further cooperation of the same spirit with the doctrine of the Gospel, I do not only find CHRIST JESUS crucified, to be the only sufficient means to free all men from God's curses and punishments, but also I rely upon him only for mine own salvation. Thirdly, because I do not only love Christ, (who loved me first, and gave himself for me) and all true Christians and his doctrine, and all his commandments, but also I loathe sin, and myself for my sins, I desire nothing so much as by all means to be delivered from sin, and wholly to serve God in holiness and righteousness. Now for so much as I do, and boldly may, by the Word of God, assure myself, that these things cannot possibly proceed from my sinful and corrupt flesh, nor from the Devil, but they are the proper and only work of the holy Ghost, I being thus led by the spirit of God, may out of the said general proposition assure myself that I am one of his sons, and therefore am heir of eternal life. And in like manner from other general propositions of the Scripture every true believer or regenerate person by the applying the same to himself, may make himself sure, and certainly know, that he is by God elected to salvation, and that how weak soever his Faith be, and how often soever by frailty he sinneth, yet (because Gods will and election is unchangeable) he shall never be removed from the state of salvation, whereunto he is effectually called, but shall have life everlasting and eternal glory in Heaven. The true believer standeth not in his own strength, but he is kept by the power of God through faith unto 1 P●…t. 14. salvation. It is God which stablisheth 1 Cor. 1. 21. Col. 3. 3. him in Christ, his life is hid with Christ in God. Objection. It is a proud and Heretical arrogancy and presumption (say the Papists) for a miserable Sinner to assure himself that he shall be saved: and to confirm their opinion, they allege these places of Scripture, and many others: Pass the time of your dwelling here 1 Pet. 〈◊〉. Pro. 28. 14. Rom. 1●… 〈◊〉. Phil. 〈◊〉. 〈◊〉. in fear. Blessed is the man who feareth always. Be not high minded, but fear. M●…ke an end of your Salvation with fear and trembling. Answer. The true Believer doth not ground the assurance of his salvation upon his own works, or worthiness (for that ●…ere indeed proud Arrogancy, and Heretical Presumption) but he groundeth the assurance of his Salvation up on the merciful and immutable Promise of GOD only, which is no Presumption, or Arrogancy, but true Christian Humility, giving all glory to God. And the more that the true Believer thus groundeth his assurance upon God only, renouncing utterly all worthiness of his own, and feareth his own weakness, the more he is stirred up to pray unto God for his assistance: and by experience he findeth the assistance of God's holy Spirit granted unto him: and the more that he findeth by experience God's love and favour towards him, in giving unto him the assistance of his holy Spirit, the more he loveth God and feareth to offend so gracious and merciful a God; and more and more learns to distrust his own worthiness, and to cleave only to God's power and assistance, and to assure himself of his Love and Favour unto the end. Therefore David joined these together; Serve the Lord in fear, and rejoice in trembling, Psal. 11. 2. 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 are filled with joy, in respect of their full assurance of God's love and favour, and of their own Salvation. Objection. The true Believer cannot have certain knowledge and assurance of his salvation, because his Faith is full of doubting, which Faith is opposed to full assurance. Answer. The true Believer is to be considered in his two parts: the Flesh and the Spirit; the part regenerate & the part v●…regenerate, which continually fight and strive one against the other. And as the parties themselves are opposite, so are their qualities and fruits: for in the Spirit is Faith, Hope, Love, Zeal, joy in the Holy Ghost, and such other sanctifying graces▪ In the Flesh is Doubting, Infidelitis, hatred of God, Presumption, Desperation, Coldness, Dullness, yea, Deadness in Religion, Servile Fear, Horror, and such like Corruptions, so as we may say with the Apostle, I know that in my flesh (that is, in my unregeneate part) dwelleth no goodness: and sometimes the one, and sometimes the other hath the upperhand, and yet always retain their own nature and properties. So that it cannot be denied, but that the Faith of the true Believer (which is an infused grace of the Spirit) is assaulted of doubting: but this doubting being a fruit of unbelief, which is an inbred corruption of the Flesh, cannot be a commendable virtue of Faith (as the Papists do teach) neither is it of the nature of Faith, which in itself is certain and assured and not doubting: neither is it any way incident unto Faith, but it is a fruit of unbelief, which is opposed unto Faith, Rom. 4. 20. And consequently, though Faith be assaulted of doubting, yet in it own nature it doth remain certain and assured, and still lieth sucking nourishment out of God's gracious Promises, and still retaineth its property of certain persuasion, though in the conflict with doubting, it doth not exercise it so manifestly, and in such measure, as before and after the Conflict of temptations: And no more is doubting (coming unto the true Believer from the boisterous blasts of Infidelity, being a fruit of the Flesh) of the Nature of faith, being a fruit of the Spirit, than the shaking of a tree (coming from a tempest of wind by outward accident) is of the nature of the tree. Laus Deo. A devout Prayer, for all Christians, and all times. O LORD, which hast vouchsafed of thy unspeakable goodness, to make and ordain me thy creature, to live in this transitory life, giving me a reasonable Soul, by which I know thee, my Lord and my God. O most blessed Lord, I wretched sinner confess my wicked and abominable sins, I humbly ask of thee mercy and forgiveness for the same: grant me thy strength to stand sure in faith, thy knowledge to work thy blessed will, thy power to resist all errors and wicked imaginations: thy wisdom to know the truth, give me thy help, I humbly beseech thee, that thy holy Spirit may guide me, and all the thoughts and desires of my heart, for the thoughts of men are miserable, and their deeds uncertain: comfort therefore my soul, let it walk in thy Laws and ways, and work thy will; suffer no worldly persuasions to take place or root in my heart, but by thy holy Spirit, so direct my ways and works, that they may be acceptable in the sight. Suffer not my soul to perish, whom thou hast so dearly bought, but for thy mercy's sake have mercy upon me, make me poor in spirit, low in heart, content with my calling, and let my Soul rest in thee, let me love thee as a Father, a Forgiver, a Saviour, and scare thee as a Lord a judge, a Revenger. O Father, put from me my sin and wickedness, make me to walk in the way of thy Commandments; let me reverently fear thee and stand in awe of thy judgements. Let me love thee as a Saviour, honour thee as a father, reverence thee as a Lord, and fear thee as a judge. Grant me grace to set thy fear before me, to stand in awe of thee, and of thy judgements, that I do nothing to provoke thy heavy displeasure against me, that I may walk in thy fear and holy ordinances, and imbrance those virtues that shall evidently declare my faithful love, true honour, unsained repentance, and humble fear toward thee. Have mercy, pity and compassion upon me most miserable sinner, for my offences are horrible, great, and grievous, but I appeal to thy mercies which is above thy works: O let me live with thee eternally, and not die though I have deserved it: make me a vessel of thy grace and mercy, that I may praise thy name: let not my sins sooner me from thee, but let me magnify thy power and mercy. O gracious God, give me true, hearty, earnest, and unsained Repentance, that I may from the very bottom of my heart continually lament my manifold sins and transgressions, my unthankfulness towards thee for all thy merciful benefits abundantly bestowed upon me; Alas that ever I became so wicked and unkind a Creature, to displease so good a Lord, so loving and merciful a Father: O forgive me for thy most dear mercy's sake; forgive me all my sins that ever I have committed against thee, let me never more offend thee, but always gladly serve thee in righteousness and holiness all the days of my life, govern and guide my heart in thy true faith, fear, and love, that in all my thoughts, words, and deeds, I may glorify thy holy Name: to whom be all glory, praise, power, and dominion, now and evermore. Amen. FINIS.