THE HIGHWAY To Heaven: OR, The doctrine of Election, effectual Vocation, justification, Sanctification and eternal Life. Grounded upon the holy Scriptures, Confirmed by the testimonies of sundry judicious and great Divines, Ancient and Modern. Compiled by THOMAS TUKE. LONDON, Printed by NICHOLAS OKES, dwelling near Holborn bridge. 1609. TO THE Worshipful Master JOHN Levesen Esquire. SIR, many and great are the Privileges of the Faithful, and far more excellent than any, which either are, or can be granted by any mortal Monarch whatsoever. For first, they were a Ephe. 1. elected of almighty God freely from all eternity to be partakers of his grace in this world, and to be invested with immortal glory in the world to come. Secondly, when they had revolted from God, and were become the vassals of the Devil, b Ephe. 2. dead in sins, and the children of wrath, God in 〈…〉 c recall and gather them, and redeemed them from their servitude with the d Per. 1.19 Reu. 5.9 blood of his own and only son Christ jesus, who was e 2. Cor. 5 21. made sin for us, that we might be made the righteousness of God in him, assuming our iniquity to himself, and imputing his righteousness unto us. f Chrys. in ●phe. 1. ser. 1. Magnum (autem) est, quod peccata remissa sunt, sed maius est quòd per sanguinem Dominicum remissa sunt. Now it is much that we should be redeemed by God, who were Runna gates from God: but that we should be redeemed by the blood of g Act. 20.28. God, by the blood of the son of God, who was h Rom. 9 5. perfect God & i jon. 1 2. & 10.30. perfect man, of the same substance, honour and antiquity with the Father; this commends the wonderful k jon. 4.9 Rom. ●. 8 love of God unto us, and is a favour that all the world beside doth want. Thirdly, God doth l ●ud 1. 2. Thesa. 9.13. Ezek 3●. refine and revive them, breathing into them the breath of life, 1 Cor. 6.11 the spirit of sanctification, who doth reform, purge and alter them, ruinating the cursed works of the Devil, and repairing, rectifying, and adorning them by grace with goodness. Fourthly, m Heb. 1.6 God doth (when he pleaseth) bathe them in the waters of sorrow, and try them in the furnace of affliction, to correct and cleanse them, & that his graces in them may appear more fresh and shining, as flowers do in a shower, or as the Moon doth in the night. Finally the n Rom. 2.78. 2. Cor. 5.1. 2. Tim. 8. Lord will one day translate them out of the wide and waste Wilderness of this wicked and woeful World, and will safely bring them into celestial Canaan, where they shall live for ever with him in full freedom from all evil, and in perpetual fruition of all felecity, so that as nothing shall be found in Hell, which shallbe desired, so nothing shall be desired in Heaven, which shall not be found. Ibi laetitia sine tristitia, locus sine dolore, vitasine labour, lux sine tenebris: ibi juventus semper vigescit, & nunquam senescit: ibi dolor nunqum sentitur, nec gemitus unquam auditur: ibi tristitia nunquam videtur, sed aeternum gaudium possidetur: ibi est summa & certa tranquillitas, tranquilla faelicitas, foelix aeternitas, aeterna beatitas & beata o August. Trinitas. There shallbe mirth without mourning, a life without labour & day without darkness, eternal happiness & happy eternity. Ibi nec malitia, nec militia: ibi nec poena, nec poenitenria: ibi nec peccatum, nec perditio. There is neither sin, nor sorrow: neither penalty, nor penitency: neither foe, nor fight: neither corruption, nor contention: amity, and no enmity: faith, and no fraud: godliness, and no guile: love without lust ● wisdom without wiliness: simplicity without simulation: perpetual solace, and solacious perpetuity, prosperous security, and secure prosperity; Ibi nil intus, quod sastiolatur: nil foris, quod appetatur: ibi rex veritas, lex charitas, possessio aeternitas. There we shall neither loath, nor long for. The King is veri●y, the law charity, the possession eternity; yea the fruition of the eternal God, who will be p Bernard (Mell in ore, melos in aure, & i●bilus in cord) All in all to them that love him. These things you may take a further view of, if you please, by perusing this little tractate: which I dedicate to you as a testimony of my desire of your proficience in holy learning. And thus hoping of your kind acceptance thereof, I commend it to you, and both it and you to the Lord; desiring him to honour you with his grace, 〈◊〉 you may so know him in your youth, as that you may be known of him in your age, and that serving him like a faithful Soldier against sin and all sinful vanities in the Church militant, you may reign also like a noble Victor with him in the Church Triumphant. February. 16. 1608. Your Worships in the Lord, to be commanded, THOMAS TUKE. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eduardi Smithi ad Lectorem. Laescivae fa●iem Veneris laudare vetustas Respersam naevo garrula saepè solet. Exhibet iste liber veneres naevo sine castas, Es laetam quicquid sternat ad astra Viam. Eiusdem ad Momum. Nigro si tibi mos bene facta notare lapillo, H●● omnis maculis pagina sparsa foret: Vanae at sicarpas tantummodo somnia Mome, Crede tuss maculis non locus ullus erit. Eiusdem ad Auctorem. Ergò age, pensentur tibi tot mercede labores A Eternà, dignam saecula nostra negant. Exhibe, tend, doc●, condigna, salubria, Verae, Christo, ●uibus, cunctos, carmin●, voce, stylo. The names of such as are alleged in this book, beside the Scriptures. A AMbrose Angelome Anselm Aquinas Aristotle Augustine B Bede & Beza Bellarmine Bernard Bradford Bu●anu● Basill C Calvin Cicero Chrysostome Clemens Alex Cameracensis Cyprian Cyrill D Danaeus F Fox Fulgentius G Greenham Gregory H Hugo & Haimo H●ome I Innocentius Isidore Isychius justine K K●●ke ma● L Lacta●tiu● Luth●r M P. Martyr O Origen P Per●iu● P●●lp●t Piscator Polanus Primasius Pr●●p●r R Radulphus Roffensis Rogers Remi●i●s Roiling S Sedulins & Sturmius T Tertullian Theodulus Trel●atius Tyndall V Vrsinus W Willet OF GOD'S Eternal Election. CHAP. I. The word Election hath five significations. Three reasons to progue that there is an Election to life. Two reasons proving the necessary use of this Doctrine. Four reasons to show that Ministers should teach it. Three duties to be done concerning the handling of it. ALL men are by a certain instinct of nature desirous of knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. and account ignorance evil and unseemly, like a defective body, or a sightless house. For knowledge is the eye of the mind, N●scire & malum & ●urpe duci●us, Cic. 1. Offic. the light of the soul, the ornament of grace and nature, and such riches, as will swim with the master, when he suffers shipwreck, and sees his whole estate to sink before his eyes. Now the more excellent and commodious a thing is, the more worthy it is of our knowledge. Therefore it is discommendable and uncomely for any man to be ignorant of himself, and of the causes, the means and manner of his eternal salvation, and redemption from horrible and intolerable misery. To further this knowledge, my purpose is, out of the Scriptures, and by the help of sundry learned and orthodoxal Writers, briefly to treat of God's Election, and the Execution of it: and so we shall (as in a Glass) behold, what course the Lord hath in his wisdom taken to manifest his grace unto us▪ and to make us partakers of his glory. Before I show what election is, I think it not amiss. 1. To show the significations of the word, because it is ambiguous. 2. To prove that there is an Election. 3. And that the doctrine thereof aught to be learned. 4. As also to show that it ought to be preached to the people. 5. and in what manner. For the first; this word Election (or Choosing) hath five significations. Luke 6.13. First it signifies the choosing and assuming of a man to some work or office. So Saul was chosen to be a King and judas to be an Apostle: john 6.70 and of this Election is that speech of Christ to be understood; Have not I chosen you twelve, and one of you is a Devil? ●ur●n de praed. ● o●. 36. Que. 2. Secondly, it is taken for that Election, whereby the Lord doth make choice of a nation to be his people▪ upon whom he will bestow his laws and ordinances, and more singular love-tokens, then upon many other. Deut. 4.37 & 77. Psal. 705.6 Thus the Israelites were Gods elect, though amongst them were many reprobates. For this election was temporal in part, and but a Remnant in comparison were elected as touching that eternal decree of life. Thirdly it signifieth the eternal decree of God for the separating and adopting of some men to everlasting life. Polan de praedest. Fourthly, it sometimes signifies the execution of this decree, ●uc. & Pol. ibid. or the separation of certain men in time by effectual vocation Fiftly, Rom. 11.7 it signifies in that speech of Paul, (The election hath obtained) the Elect themselves, Tit. 1.10. as Circumcision is used sometimes for Circumcised. Bu● we here use it in the third signification. And so much for the word. Now that there is such an Election, it is evident by these reasons. First by express testimonies of holy Scripture. Matth. 20 15. john 13. 1●. Act. 13. ●8 2. Pet. 1. 1● Many are called, but few are chosen. I know (saith Christ) whom I have chosen. So many as were ordained to eternal life believed. Endeavour to make your election sure. He is blind that cannot see the shining of the Sun at Noon. Pro. 16.4. Mal. 1.3. jude. 4. Secondly, the Scripture showeth that there is a Reprobation; therefore, unless we shall say that all are reprobates we must needs grant an election. Thirdly, the Scripture setteth forth unto us the cause, the perpetuity, the benefits and tokens of it: which were to no purpose if there were no election at all. Lastly, we have the consent of the Church in all ages. Prayedestinationem nega●e ●mmani●●st blasthemia. ug. 1●. 6. ●ypog. It is (saith Augustine) horrible blasphemy to deny Predestination. Having now proved that there is an Election, I come in the third place to prove the necessity of learning & understanding this doctrine; which I will do with these two reasons. The first is this. Vid. H●b. sturm. de ●raed. Thes. 1. That doctrine ought to be learned, which serves to declare God's glory. But the doctrine of election doth manifest the glory of God. For first, it showeth that we are elected to the honour of God, and to the praise of his glorious grace. Secondly, it argues and illustrates his essential properties, as his omnipotency, omniscience, eternity, mercy. Thirdly, this doctrine doth both demonstrate and defend the free grace of God against all contrariant heresies and errors, and will arm us against many impetuous enemies of the truth; therefore it is a doctrine worthy to be learned. Secondly, that Doctrine is necessarily to be learned, which is profitable to us in the course of Christianity: but the doctrine of election will avail us much in the running of this race. For first, it relieves our faith against diffidence, showing that our salvation hangs not like a Meteour in the air, but is firmly fixed upon the love of God in Christ. Secondly, it furthereth our Spiritual joy, in that it teacheth that the love of God is Constant, jer. 31.3. & 32▪ 40. 2. Tim. 2.19 and his decree concerning our welfare is Eternal. Thirdly, it eclipseth the pride of the heart, showing that God's dignation, and not man's dignity, his favour & not man's faith, his mercy and not man's merit is the fountain and foundation of man's felicity. Fourthly, it provokes us to true gratitude and the practice of all good works: Tit. 3.5. because it teacheth to ascribe our salvation wholly to the grace of God, Eph. 1.4 and not to our own goodness: as also that we were elected to be holy, and not to follow the swinge of the flesh, and to go a whoring after our own lusts. Fiftly, this doctrine ministers comfort to us, and helps our patience in adversity. Rom. 8. ●● For it teacheth that we are predestinated to wear the crown of thorns with Christ, as well as the crown of glory: and that, as we are covered with the grace of God as with a Canopy, whiles we live in this world, so we shall be honoured with immortal glory in the world to come; therefore this doctrine ought to be learned and remembered. Fourthly, it is fit for Ministers to acquaint their people with this doctrine. The reasons are these. Polanus & ●●rmius de praed. First Christ and his Apostles, and some of the old Prophets have commended this doctrine unto the Church, and did teach it the people. But it were grievous sacrilege to deprive the poor people of that, which GOD doth vouchsafe them; and transcendent impiety to deny the preaching of that in the Church, which God doth teach in his word for the good of the Church. For whatsoever is written in the word, Rom. ●5. 4 it is written for our learning, that through the consolation of the Scripture we might have hope. Matth. 28. Mark. 16. Secondly, the Gospel ought to be preached unto all, both learned and unlearned: but the doctrine of Election is a principal part of the Gospel; yea the whole Gospel is enclosed within the ●osome of this doctrine, if we respect both the decree itself, and the execution and accomplishment of it together: therefore it ought to be promulged and made 〈…〉 unto all. Thirdly, this doctrine is very useful and solatious, and may be applied to many notable purposes. For it shows us the true causes of all our happiness. Secondly, it confuteth the Pelagians, who ascribe salvation to men's own strength and merits: and utterly overturneth the opinion of Election for works, or faith foreseen. Thirdly, it serves to correct the course of those that hinder their own happiness by their presumption, diffidence, incredulity, profaneness, sensuality, and other irregular and irreligious courses. Fourthly, it proves the deity of Christ. For in that he hath elected us unto life, Polan. ibid. we conclude that he is very God. Fiftly, as it testifieth the love of God unto us: so likewise it serves to inflame us with love towards him. For who would not love him, of whom he is so loved and to whom he is so much obliged? And to omit many uses which might be made of this doctrine, it shows the great power and authority that God hath over men, in making choice of whom he list to be his vessels of honour, and temples for his Spirit to inhabit. And finally it teacheth us to love our brethren, who are elected by the same God, and for the same ends that we ourselves are. Fourthly, Ministers are by Paul's example bound to teach their people the whole counsel of God, and to keep back nothing which is commodious: Act. 10. therefore they must teach them this doctrine. Lastly, Ministers must not suppress or keep back that which is revealed, but rather proclaim and divulge it. Deut. 29.9. For things revealed (as this is) belong to us and to our children for ever, as Moses writeth. Yea, they ought to do it the more diligently, that they may preserve them from those infectious errors, which many turbulent and erroneous spirits do publish to the world, and stay them from abusing this so holy a doctrine (as many do) to licentious & luxurious living. Instii lib. 3▪ c. 2●. ● 1 The judgement of Calvin is worthy to be embraced, who saith; We shall never be thoroughly persuaded that our salvation ●oth flow from the Fountain of God's free mercy, Ibid sect 3 until we be acquainted with his eternal Election. The Scripture is the School of the holy Ghost, wherein as nothing is omitted necessary to be known, so nothing is taught, but that which is expedient for a man to know. We must therefore beware that we do not keep the faithful from that which the Scripture delivereth concerning Predestination, le●t we seem maliciously to defraud them of that, Vide Aug. lib. 1. de praedest. sa●. c. 20. which God doth afford unto them, or reprove his Spirit as if he had revealed things fit for some considerations to be concealed. The fifth and last thing to be considered, is the manner of propounding and handling of this doctrine. Here these duties must be observed. First, that this doctrine be derived only from the word of God, and not fetched from the forge of man's brain. Calvin. ibid. For the word is a sure Rule to direct our understanding. And it is the chiefest point of sobriety to make GOD our Schoolmaster when we learn, and then to leave learning, when he leaves teaching. When he leaves speaking, than we should leave enquiring. He which curiously pries into God's secrets, runs himself into an inextricable labyrinth, and finds not that wherewith his curiosity may be satisfied. Secondly, this doctrine ought to be delivered in convenient and fit terms, that the truth thereof may be discerned, and no point obscured, and that the sublimity and majesty thereof be not eclipsed and debased. Thirdly, it is fit that before this doctrine be preached to the people, the Minister do first acquaint them with more familiar points of Religion, that his labours may be more prosperous and beneficial. These things have been delivered by way of a Preface. I will now speak of the decree of Election, and of the Execution of it. CHAP. 2. What Election is. There be two distinct acts thereof. The causes of it, Efficient, Material, and Formal. Three ends thereof. Six effects of it. Two subjects of it. Fifteen prerogatives of the Elect. 〈◊〉 properties of Election. Many signs thereof are set down. Keck. Syst Theol. l. 3. c. 1. ELECTION to everlasting life is the special decree of God touching the conferring of eternal salvation by Christ the Redeemer, to certain men, Perk de praed. of mere mercy and good will. Or, The degree of Election is that, whereby God hath appointed some unto his glorious grace, in the obtaining of their salvation and celestial life by Christ. Aug. de fide ad P. cap. 35. Or it is (as Augustine teacheth) the preparation of a free donation, whereby God hath made us vessels of mercy before the creation of the world, unto the adoption of the sons of God by jesus Christ. ●eck. ibid. In the decree of Election there are two distinct preordinations, or acts of the divine counsel; the former concerning the end, the latter concerning the means tending unto the end. This the holy Ghost seemeth to have taught most clearly, Rome, 9.11. where he saith; That the purpose which is according to Election, might remain firm. By which we see a distinction put betwixt the purpose of God & his election. And in Rom. 8.29, 30. The decree is expressly distinguished from the execution of it, which the Apostle placeth in vocation, justification and glorification. The first act in the decree of Election is a part of the divine purpose, ●erk. de ●raed. p. 9.10 whereby God doth assume certain men to be created (passing by all other,) unto his everlasting love and favour, and by assuming them doth make them vessels of mercy and honour. The second act is the purpose of saving or of conferring glory; whereby God doth ordain and separate the same men being to fall in Adam, unto salvation and celestial glory. These two acts must not be severed, but distinguished. The former is of men to be created, and the latter is of men, that are both created and corrupted. By the former, men are ordained unto grace: and by the latter, the means are subordained, whereby grace may be conferred and declared. For this latter prepares a way for the complement and execution of the former. The efficient cause of Election, Opere Trinitat●s ad 〈…〉. Aug. or the elector is God Almighty, Father, Son, and Holy Ghost For such works, as are wrought by God upon the creature, are common to the three persons, the manner of working peculiar to each of them being reserved. And the Scripture expressly showeth that the Father & the Son did elect us, Eph. 1.4. john 15.16. For howsoever Christ himself is elected, Is. 42.1. Matth. 12.18 1. Pet. 1.20. as he is our Mediator, yet as he is the eternal Word or Son of the Father, he doth elect as well as the Father. Now seeing the work of election belong to them, 1. john 5.7 we may not exclude the holy Ghost, who hath one common Godhead with them. The cause which moved God to elect those which are elected, was his mere good will, and nothing else, as appeareth by these reasons. First by the word of God. Ephe. 1.5 He hath (saith Paul) predestinated us according to the good pleasure of his will. Rom. 11.5 At this time also a reservation is made according to the election of grace. Secondly, if Christ did not merit as he was a man, to be united to the person of the word, and to be borne wholly void of sin, there is no cause for us to think but that our election unto life is of the free grace of God. But Augustine doth confidently and most truly teach, Tom. 7. lib. 7 de prae. C 15 that the man-head of Christ was thus advanced for no merit of work thereof, but freely had it. Therefore it is absurd to think that we were not elected of God's free grace. Thirdly, if the Patriarch jacob was elected by grace▪ Polan. de praed. ●ag. 3● then Election is of grace: but the former is true, as Paul doth witness, Rome 9 ●1. Before the children were borne, and when they had neither done good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth, it was said unto her, the elder shall serve the younger. Therefore we also are elected of grace. Fourthly, Eph. 1.6. God hath elected us (as the Apostle teacheth) for the commendation of his glorious grace: but if election be not of ●race▪ then grace deserves not all the praise, but we ourselves have something whereof we may glory. Aug ibid. Fiftly, let us consider the judgement of antiquity. Augustine saith; A● he (that is Christ) 〈◊〉 predestinated to be our head, so are we● to be his 〈◊〉 hers. Humana hic merita 〈…〉. Le● mens merit● h●●e 〈◊〉 silent, which perished in Adam. Contra jul. Pel. Tom. 7. 〈◊〉; And let the grace of God be●●e the ●way and reign. And again; In one and the same cause one 〈◊〉 forsaken, & another is taken (〈◊〉 assumitur, gratia pr●stante, non merito) in mercy, Contra jul. felag. l. 5. c. 3 and not of merit. And again; He hath elected none worthy, but by electing him he hath made him worthy. It is the grace of God, whereby he hath elected me, not because I am worthy, Tract. 86. in joh. Epist. 105. ad Sex. In Enchir. ad Laur. c 98. Ad Hebid. Quaest. 10. but because it vouchsafed to make me. Videte charissimi: See (my beloved) how that he doth not elect men good, but maketh those to be good whom he hath elected. And elsewhere he saith, that God loved no other thing in jacob, than his own free mercy. He loved jacob by his free mercy, and hated Esau by his just judgement. Hierome also speaking of jacob and Esau saith, that the election of the one and the rejection of the other, doth not demonstrate their merits, but the will of the Elector and reiector: and further also confesseth that it is in the power and will of God to elect or reject a man, without good or evil works. In cap. 8. lib. 2. Regum. Angelome also saith, that Christ hath predestinated some to eternal liberty, quickening them by his gracious mercy. Finally, this truth will appear, if we shall remove the false causes which might seem to persuade God to choose us for his people. First, therefore we are not elected for foreseen 〈◊〉, Keck. Syst Theol. l. 3. c. ●. as these arguments ensuing will sufficiently prove unto us. First, God is the primary and principal author of all his actions. Now the supreme and first ground or author, depends of no external ground or beginner. But God should depend of an external ground, if he could not elect whom he would, unless faith did move him. Secondly, every cause is before the effect: now Faith is alter Election, as the Holy Ghost showeth when he saith: So many as were ordained to eternal life believed. It was well said of one, Christ first apprehends us: and this apprehension of his works in us the apprehension of faith, whereby we lay hold upon him. Faith is a mean, which tends to the end, whereunto the elect are ordained. Wherefore seeing that Election must needs be before the end, it must also be before Faith, which is a mean leading to the end. Thirdly, faith is not the cause of vocation and justification, moving God to call and justify, therefore it is no impulsive cause of election. For ●he cause of the cause, Quicquid est causa causae, est etiam causa causati. is the cause of the thing caused. If faith than were the cause of Election, it should be also the cause of vocation which is an effect thereof. But it is not so, as the Apostle teacheth, Tit. 5. ●. Lastly, the Scripture no where saith, that we are elected for foreseen faith. What reason then have we to believe it? We conclude therefore that we are not elected for faith: and with justine Marti● we call those blest: Qui sunt praesciti ut crederent, Contr● 〈◊〉. Which are foreknown that they should believe. And we say according to Augustine, Tom 1. l. 1. ●e praed. sanct. c. 17. that those are elected (Non qui eliguntur quia crediderunt, sed qu● eliguntur ut credant) which are elected to believe, not because they have believed. 1. Cor. 7.25 I have obtained mercy (saith Paul) that I should be faithful: Cap. 3. Non quia fidelis ●ram: not because I was faithful, as Augustine speaketh. Secondly, we are not elected for any foreseen works. For first the Apostle excludes all works, from being the causes either of election or of reprobation Rom. 9.11, 12. And teacheth that Election is not in him that runneth, that is, it is not to be attributed to his industry or endeavours. Secondly, good works can merit nothing of God, because he is the author of them, and they are due unto him, and are not equivalent and proportionable to his grace. Thirdly, we are elected that we should be holy, Ephe. 1.4. and should do good works; & therefore it were absurd to imagine that good works did move God to elect us. Hierome saith: The Apostle saith not he hath elected us— Cum essemus sancti, Apolog. ad Ruffin. when we were holy, sed ut essemus, but that we should be holy. And Augustine saith. The election of grace doth not only prevent or go before men's works, but before faith, whence all good works do flow. Thirdly, Election is not made for the will of man, or for that man would it. For the Apostle painely professeth, Rom. 9.16. Polan. lib. de praed. that it is not in him that willeth, but in God, which showeth mercy. By will, is meant the cogitation, desire or endeavour of our mind, which the holy Ghost excludeth from Election. Secondly, the will of man is not eternal, and therefore cannot be the cause of eternal election. For the efficient cause must go before the effect in time, or at least in nature. But the will of man is not in nature before God's election, much less than in time. Lastly, if we were elected for our own will, many gross absurdities would ensue. First, the grace of God should be subject to men's wills, as Prosper affirmeth: Polan. ibid. that is, the grace of Election should be inferior to the will of man, as the effect is to the cause: the will of man should be more excellent than the grace of God. Secondly, it were (as Prosper saith) to make the beginning of salvation to be in him that is saved. Thirdly, it were in man's power to be either an elect, or a reprobate if he would. Fourthly, all certainty of Election would be taken away, seeing the will of man is instable and uncertain. Fiftly, election would be casual, as depending upon the will of man, which is mutable, and so God should be made an Idol of Fortune, that is, he should choose if man would, and not choose if man would not. We conclude therefore that the will of man, is not the efficient cause of Election. Fourthly, God doth not elect any man for his birth or beauty, or for any prerogative or excellency in his person▪ Rom. 2.11 For God is no accepter of persons: and these things are not before Election, but come after it. Secondly, Deut. 7.7. that which Moses saith of the general election of all the Isralites, may be as truly said of the special election of all true Isralites, that God hath not chosen them for their multitude, but of his own love, nor for any dignity in them, but of his own mere mercy. We see God respected not the eldership of Cain, but choose Abel: he regarded not the riches of N●bal, the wisdom of Achitophel, the beauty of Absolom, the comeliness of Saul, the princely blood of jezebel, neither were all the seed of Abraham elected, Col. 1.12. as was Abraham. It is God, who makes us meet to be partakers of the inheritance of the Saints, and not any prerogative or dignity in us. We call Christ our Saviour, because he by his dignity and merit hath deserved our salvation of God for us: even so we might be called our own Electors, if we did move God to elect us by our dignities or prerogatives. Finally God respects not these things in saving us, therefore neither in electing us. For if they did move God to elect us, they should also persuade him to redeem and save us, which is against the Scripture in many places. Polan. lib. de praedest. pag. 45. Finally, the merit of Christ is not the efficient or impulsive cause of election, though it be of salvation. For the efficient cause of election, which is without beginning, must also be without beginning: but the merit of Christ is not from eternity: therefore it is not the efficient cause of eternal election. Secondly, if Christ himself, as Mediator, was elected from all eternity, than his merit is not the cause of electing. but the former is true out of Peter, the latter therefore is also true Thirdly, the effect of eternal election is not the cause thereof: but the merit of Christ is the effect of election. For God did not elect us, because Christ was to die for us: but on the contrary, Christ did therefore die for us, because God had elected us in him. Therefore the merit of Christ is not the efficient cause of God's election. Instit. l. 3. ●. 21. s. 7. Wherefore we do conclude, and with Calvin we do aver according to the truth, (Hoc consilium quoad Electos in gratuita eius misericordia fundatum esse) that the foundation of God's Election is laid in his free mercy. He will have mercy, Rom. 9.15. on whom he will, and chooseth whom he pleaseth. And so much for the efficient and impulsive cause of election. The material cause, or matter of Election is threefold: first in which, that is in Christ the Mediator: secondly about which, & that is about certain men: thirdly of which it doth consist, (of which last we now entreat) and that is the counsel of God. For election is nothing but the counsel of GOD, for the separation of some men to eternal life. The formal cause is the ordination, assumption and separation of certain men from all others, to the fruition of present grace and future glory. The ends of Election are three. The former concerns God, Bucan loc. 36. Quaest. 32. that doth elect: the 2. latter concern those that are elected. The first is the glory of God, and the celebration and declaration of his mercy. Rom. 9.23. That he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. Eph. 1.6. Sturm de praedest. Thes. 6. 1. Cor. 10.13. He hath chosen us to the praise of his glorious grace. The glory of God is the supreme end of all things, therefore of election. And if we be commanded to make it the scope of all our actions, we need not doubt but that God doth aim at it in all his. The second end of Election is, Ephes. 1.4. that we should be holy and blameless before God. Augustine saith well; He chose us not because we were then holy, neither yet because we would hereafter prove holy: but he rather chose us to this end, that in the time of grace we might be holy through good works. The third end, is the salvation and glory of the Elect. Therefore they are said to be Ordained to eternal life, Act. 13.48. Rom. 9.23. 2. Thes. 2.13. and prepared unto glory, and chosen unto salvation. We may not think that Election is the absolute will of God without any end. It were impiety to attribute such a will to God, as hath no scope or end proposed to it. For if nature do nothing in vain, or to no end and purpose, much less doth God. Ephe. 1. Act. 13. Rome 8. Polan. de praed. pag. 60 The effects of Election are the meditation of Christ, adoption, vocation, saving faith, justification and glorification, which comprehendeth two things: first regeneration or sanctification: in which is contained perpetual repentance (that is, aversion from all evil, and conversion unto God) love, righteousness, the hatred of sin, the study of good works, calling upon God, true humility, a desire to see Christ, constancy in professing the true faith to the last gasp. For God's Election is the root of all the gifts of God in us: Perk. in Gal. c. 4. Polan. de praed. pag. 59 and the foundation of all his saving benefits. Secondly, glorification comprehendeth in it the complement and fruition of all glory in the life to come: that is, of all holiness and happiness with the Lord forever. The Subject of Election is double. The first, Ephe. 1.4. is the subject in whom we are elected. This subject is Christ: He hath chosen us in him, saith Paul. Now we are not elected in Christ, as he is God, or the Word simply so considered. For in this respect he is our Elector, as he saith himself, Io●. 13.18. I know whom I have chosen. Neither are we elected in him, as a mere man. For a mere man was not fit for us to be elected in. But we are elected in him, as he is God-man, our Head and eternal Mediator, in whom God hath placed all spiritual blessings, which he would communicate to us in his good time. And we are elected in Christ, Cal. Inst. i. 3. c. 22. s. 1. de Praed. because we were not capable in ourselves of so great excellency. He only (as Polanus truly teacheth) is the fit mean, in whom we were elected, considering that by election, there is made an union and conjunction of us with God the elector. Calvin alleging that speech of Paul, Gal. ibid. (He hath chosen us in Christ) saith that it is all one, as if he had said that God, because he found nothing wor●hie of his election in all the seed of Adam, did therefore turn his eyes unto his Christ, that he might elect members as it were out of his body, whom he would take unto the fellowship of life. Perk. de praedest. It were therefore very absurd to dream of any election out of him; he being the foundation of the execution of Election in respect of the beginning, means and end. Note; man simply considered is the object of election in respect of the pre-ordination of the end: but man corrupted if we regard the ordination of the means, that tend unto the end. Rom. 8.30. 2. Thes. 2.13. Tit. 1.1. 2. Thes. 3.2. The other subject, is the Object of Election, or the persons that are elected. And these are not all the sons of Adam, without exception of any. For first, he that taketh all and refuseth none, cannot properly be said to choose. For election supposeth a rejection. He which makes a choice, refuseth some. Secondly, whom God electeth, he doth also glorify. But all are not glorified: therefore all are not elected. Thirdly, saving faith is peculiar to the Elect, and not common to all, and is a true effect of God's election. Now many being destitute of true faith for ever, it must needs be that they are also out of God's election. Fourthly, the Scripture shows that some are elected, and some refused, Rome, 11.7. The Elect have obtained it, but the rest are blinded. Pro. 16.4. Comment. in 1. Reg. ●ap. ●. God hath made the wicked for the day of evil. Gregory saith well: Deus miro mod●, God being the creator of all alike, hath admirably foreelected some, and forsaken others. Now why God electeth not all (Ne quaeramus scrupulosius, si errare nolumus, Aug.) If we would not err, we must not be too curious in inquiring. Sum. 1. part. quaest. 23. art. 5. Aquinas saith truly, God hath no reason but his will, why he should elect some to glory and cast away others. Neither doth God offer the least injury, though he do not choose all, because he is not tied to choose any. His Lordship is over all, his authority is absolute, he may do with his own what he will. Who can hinder him? We are all to him as clay in the hand of the Potter. He will have mercy on whom he will, Rom. 9.18. and whom he will he hardeneth. The rich man of a rout of beggars sets his love on one, and passeth by the rest without wronging any. A man entertains one into his house, and passeth by many other without any injury done unto them; and shall we think that God may not lawfully choose or refuse whom he pleaseth? God (saith M. Green-ham) is debtor to none, and therefore showeth mercy to whom he will. We may assure ourselves that his reasons are most just, though unknown to us. For the depth of his counsels cannot be sounded. Expos. in john c. 37. Therefore Gregory saith well; Let no man desire to search out the cause why one is elected, when another is repelled, because his judgements are unsearchable, and his ways past finding out. Seeing then all men are not elect men, let us see who are the elect, and what their number is. For the first, whosoever is, or shall be saved, the same is undoubtedly elected. For both these propositions are infallibly true. 1. Whosoever is elected shall be saved. Greenham These notes may be better inserted towards the end of the tractate, where the notes of eternal life are set down. 2. And whosoever is or shall be saved, is elected. Now these are undoubted Notes of salvation. First, to esteem the word of GOD more than our appointed food, job 23 12. And to cover to be fed with it, that we may grow thereby. 1. Pet. 2.2. Secondly, to be swift to hear, slow to speak, and slow to wrath, laying apart all maliciousness, and the excrements of sin, and receiving with meekness the word that is grafted into us, that it may save our souls. jam. 1.21. Thirdly, to meditate in the word night and day, and to alienate ourselves from the counsels and ways of the wicked. Psal. 1.1.2. Fourthly to walk uprightly before God, and to be of a pure and sincere spirit. For blessed are those that are upright in their way. Psal. 119.1. And blessed are the pure in spirit, Matth. 5.8. for they shall see God. And this sincerity and purity of heart may be discerned by these two notes. First when we have respect unto all the commandments of God, labouring to know them if we do not: and if we do, to do after them according to the measure of grace we have received. Secondly, if we be desirous and labour to use all and every one of those means, which God hath ordained in his word, to bring us unto purity of heart: and if in doing these things, we simply and singly seek to approve ourselves unto God, without either looking for praise or profit, rebuke or loss from men, and when we seek not chiefly these outward things at God's hands, Greenham. The second thing to be considered, is the number of the elect, concerning which, these 3, conclusions are worthy to be weighed. First, that the elect, considered apart simply by themselves, are exceeding many, constituting the whole Church of God, which is the mystical body of Christ. Ephes. 5.23 Many shall come (saith Christ) from the East and West and shall sit down with Abraham, Matth. 8.11 Isaac, Rom. 5.19 and jacob in the kingdom of heaven. Paul saith that by the obedience of Christ Many shall be mad righteous. Reu. 7.9 john saith he saw an Innumerable Multitude of all nations and tongues, which stood before the Lamb, clothed with long white robes, and palms in their hands. Augustine saith, Lib. 3. de doct. Christ. cap. 34 Lib 1. de voc. gent. (Electorum quidam quasi ●●ndus est) that there is as it were a certain world of the Elect. And Ambrose saith that there is in the Elect 〈◊〉 foreknown (Specialis quaedam universitas) à special kind of universality, (ut de toto mundo totus mundus) That the whole World out of the whole world, and all men from all men seem to be taken unto life. So then we say that the number of Gods elect considered by themselves alone is great. Secondly, Matth. 7.11 the Elect in comparison of the Reprobate and damned are but few. For strait is the way of life, Math. 20. ●6. and few there be that find it. And many (saith Christ) are called, but few are chosen. Christ's Flock is but a little flock. Luke 12.32 Rom. 9.27 Is. 10.27 Heb. 11.12 And Paul out of Esay saith, that though the number of the children of Israel were at the sand of the sea (as indeed they were) yet shall but a remnant be saved. Which point must be well considered, because some have imagined that God hath elected all. But if this were true, then either all should be saved, or else God is changeable, and doth alter his purpose of himself: or else is overcome and drawn to change it by some other, which things cannot but offend a judicious and godly ear. Thirdly, the number of the Elect is certain and defined. God knows them all, and they can neither be diminished nor increased. Instit. lib. 2 It is truly said of Trelcatius, Electorum & reproborum numerus & numeratus certus est, qua●uis uterque nobis non certo compertus. The number of the Elect is certain, both how many they are, and who they are, although it be not certainly known to us. God knows them and their number, though man do not. This was also the judgement of Augustine, who speaketh thus; Decor. ● gra c. 13. These things I speak of them, who are predestinated unto the kingdom of God (Quorum it a certus est numerus, ut nec addatur eis quisquam, nec minuatur ex eye) Whose number is so certain, that neither any can be added to them, nor taken from them. Having now spoken of the persons that are elected, it will not be amiss briefly to set down their prerogatives, which no reprobate can partake of. First, God knows them, 2. Tim. 2.19. and approves and loves them. Now if the grace of earthly Princes be in so great request, what price can be set of his love, who is the Prince of all Princes, and the grand Commander of all the world? Secondly, a lively and true saving faith pertains to them only: Tit. 1.1. Acts. 13▪ 48 Instit. l. 3. ●. 22. s. 10. and therefore Paul calls it the faith of the elect; & the scripture saith, that so many as were, ordained to eternal life believed. Calvin saith that faith is a singular pledge of God's fatherly love, laid up in store for those his sons, whom he hath adopted. And this gift is very excellent. For by Faith we live, by Faith we walk, by Faith we are justified and our hearts purified, by it we vanquish the world, and without it, it is unpossible to please God. Thirdly, effectual vocation and conversion unto God belongs not to the Reprobate, Rom. 8.30 but to them, Whom 〈◊〉 hath foreknowen and predestinated, them he calleth. Fourthly, the redemption from sin and misery, and the righteousness which is by Christ is theirs, and theirs alone, Is. 53.6, 12. 1. Cor. 1 30 Gregory saith well; Homil. in Ezeck. Pro electorum vit● usque admortem se tradidit author vitae: The Lord of life laid down his life, that they might live, In 2. Reg. cap. 7 which were elected unto life. And Angelome, saith; Quae est gens in terra alia what other people is there in the earth (praeter populum electum) besides the elect: for which God, the son of God, vouchsafed to come into this world as into Egypt, that taking upon him the shape of a servant, he might redeem unto himself with his blood an acceptable people studious of good works. Fiftly, Col. 3.12 they only are adorned with the special graces of the spirit: they only are sanctified and renewed. Sent. l. 2. c. 5 De verb. Apost ser.. 1 Isidore saith; Spiritual grace is not distributed unto all (sed tantummodo electis donatur) but is given to the elect only. Nature (saith Augustine) is common to all men, but not grace. Sixtly, salvation belongs to none but to them. Rom. 11.7. What then? Israel hath not attained that he sought: but the Election (that is the Elect) hath obtained it, and the rest have been hardened. Faith in Christ is theirs only: joh. 3.16 Mark. 16.16 and he that believeth in him shall be saved, but he that will not shall be damned. As the Elect are the only true members of the Church militant: so they shall be the only members of the Church triumphant. Psal. 33.12 Therefore we may boldly say with the Psalmist; Blessed is that Nation, whose God is jehovah, even the people, that he hath chosen for his inheritance. Psal. 65. ● Blessed is the man whom thou choosest and causest to come unto thee. Seventhly, none of the Elect shall be wholly seduced, nor utterly decline and perish. For Christ takes it for granted that the Elect cannot be seduced, Matth. 24.24. john 10.28 jer. 32.40. and saith concerning his sheep; I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. And the Lord hath promised to stand by them, and to put his fear into their hearts, that they shall not depart from him. Psal. 94.14. Surely (saith the Psalmist) the Lord will not fail his people, nor forsake his inheritance. In 7. cap. joh. Gregory saith that temptation doth hide the light of righteousness in the heart of the elect oftentimes (sed non interimit) but puts it not out, and makes it pale & quiver (sed funditus non extinguis) but doth not extinguish it altogether. Saint Augustine saith well; Peter's faith failed not in his heart, when open confession with the mouth failed him. Eightly, God doth cause his Angels to protect and guard them: Psal. 34.7. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. And as Paul speaketh, Heb. 1.14. they are ministering spirits, sent forth to minister all for their sakes, which shallbe heirs of salvation. Augustine saith, Lib. 1. ●●. 12. This also I esteem a very great benefit, in that the Lord hath given me an angel of peace to keep me from my birth to my death. Matth. 24. ●1. Ninthly, God shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four winds, and from the one end of the heavens unto the other. Matth. 25.33, 34, 41. Christ also when he comes to judgement, will set them on his right hand, and say; Come ye blessed of my father, take the inheritance of the kingdom prepared for you from the foundation of the world. But he will place the Reprobate on his left hand, and pronounce unto them the doleful sentence of condemnation, saying; Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. Tenthly, the Elect shall judge the Reprobate. 1. Cor. 6.2, 3. Know ye not (saith Paul) that the Saints shall judge the world? Know ye not that we shall judge the Angels? Their faith and piety shall condemn the wicked, and bereave them of excuse: and as the justices sit about the judge▪ at the As●ses, so shall the Elect attend upon CHRIST at the last judgement, and shall subscribe unto his sentence, and applaud his proceedings. Moreover, all men, but especially all ministers ought to endure all things for their sakes. ●. Tim. 2.10 I suffer all things (saith Paul) for the Elects sake, that they might also obtain the salvation, which is in Christ jesus with eternal glory. Luke, 18 7, 8 Again, God will avenge his Elect, though he seem slow in revenging those wrongs, Zach. 2, 8 that are done unto them: For they that touch them, do touch the apple of his eye. Furthermore, God for the love he beareth to his Elect, he will shorten the days of cruelty and calamity. Mar. 13 20 For the Elects sake (saith Christ) which he hath chosen, he hath shortened those days of tribulation. Moreover, the Elect fight with the Lamb, against Antichrist and his kingdom, which shall by the Lamb be overcome. Reu. 17.14. For he is Lord of Lords, and King of Kings: and they that are on his side, are called, and chosen, and faithful. Besides, the Elect need not dread death and damnation. Rom. 8 33 For as the Apostle speaketh, Who shall lay any thing to the charge of God's Elect? It is God that justifieth who shall condemn? Finally, 1. joh. 5.13 ●. Pet. 1.10 Psal. 15 the Elect may be assured in this life of their eternal election unto life: Therefore Peter exhorts us to make our Election sure: and the holy Ghost sets down the notes of those, that are the true members of the Church, and shall rest upon God's mountain. Now this certainty may be had two ways. First, by the inward testimony of God's spirit, which gives testimony to our spirit, Rom. 8.16 that we are the sons of God. Secondly, Gal. 5.22 be the effects of election (as are the fruits of the spirit mentioned by Paul) which God appropriateth unto his Elect, and which are as a ladder, by which we may ascend as it were up into heaven, Keck. Syst. The. l 3.42. & easily discern if we be elected. Because (as one well saith) Election includeth the means▪ therefore we must determine of it by the means. The Apostle saith, that whom God foreknew, he did also predestinate to be like to the image of his son, and doth call, justify, Rom. 8.30 and glorify them. Therefore by conversion we may hence infer that those are elected, whom he doth conform unto his son, and effectually call, justify and regenerate; these being necessary means, by which God doth accomplish his eternal election. Now this prerogative is the greater, and more to be respected, for these reasons. First, M. Rogers pag. 496. because the Elect may have better assurance of his election to salvation, than any man can have of the things he holdeth in this life by seal, writing, witness, or any other way, that Law can devise or prescribe. Secondly, the longer we live, the better we may be assured: the longer this assurance is enjoyed, the stronger we may find it. Thirdly, this certainty doth beget exceeding joy. For what can raise the like joy in our hearts, as this, that we know that we shall see the good pleasures of the Lord in the land of the living, and shall have an house not made with hands, but eternal in the heavens? And what greater joy can any man desire to enjoy, then to be assured that he is elected to eternal joy? Fourthly, this assurance is the more excellent, considering the woe of the Reprobates which want it, and the wearisome sights and inexplicable terrors of such as are swallowed up of despair. Fiftly, this privilege is the more to be accounted of, because we may enjoy it daily through our life, and for that the longer we be partakers of it, the sweeter it is unto us. Lastly, this assurance is an infallible argument of true faith, by which we come to Christ, we approach to the Father, ●hrys ser. le fide. Rom. 4.20 Heb. 11.1 and hasten to heaven. For faith is an enemy to doubting and incredulity, and is an undoubted certainty or persuasion. Thus much concerning the subjects of Election. It remaineth yet to speak of the properties and signs thereof, and thence we pass to the accomplishent of it. The properties of it, are especially three. First it is most free, without all obligation, conpulsion, external instigation, or prevision of future preparations, merits, faith. For hath not the Potter liberty over his clay, to make of the same lump, Rom. 9.21 one a vessel unto honour, and another a vessel to dishonour? Who can compel the Almighty? Or what is before his will? Why did he make no more worlds than one? Why did he make choice of the Israelites above all nations? Why made he no more kinds of creatures, or set no more Suns to shine in the heavens? Who art thou, that thou darest dispute with God? The will of God (saith Austen) is the cause of all things that are. Degen. cont. Man.l. ●. c. 2. Hugo de S. Vict. Is. 46. And Hugo saith that of God's will, which is the cause of all things, there is no cause. Deus est liberrimum agens. God is a most free Agent, and doth whatsoever he will. Therefore Aquinas saith well▪ Sum. 1. par qu. 23. art. 5 that the difference betwixt the saved and the damned, proceeds from the principal intentions of the first Agent. Secondly, the decree of Election is from all eternity, not only before we did believe, but before we were. Rom. 9.11 God's Election and reprobation was passed upon jacob and Esa● before they were borne, and ere they had done good or evil. And the Apostle teacheth, that God did choose us before the foundation of the world. Ephes. 1.4 In Tit 1 Sedulius▪ saith that God purposed with himself (ante omnia mundi tempora) before the beginning of the world to save those that believe. In like manner also S. Austen saith; He foreknew us before he made us, Lib 5 de craedest. and elected us in his foreknowledge (Cum n●ndum fecisset) when yet he had not made us. And again; intra mundum facti sumus, & ante mundum electi sumus: we were made after the world, but we were elected before the world. D. Willet. in Ioh 17. lect. 16. For (as one saith well) like as David was anointed and appointed to be king, long before he entered to his kingdom: and as Moses was designed to be the deliverer of Israel, forty years before he exercised his office: so the Elect of God, were long ago ordained to salvation, though the accomplishment thereof they must expect with patience. Thirdly, the election of God is constant, perpetual, immutable, and inviolable. For the principles and first grounds of things, are stable and unmovable: and that which is contingent, mutable, and uncertain is therefore barred from being an original or ground. Now the decree of election is the foundation and scaturidge of salvation; therefore it is certain, steadfast and unchangeable. Secondly, God the author of Election is an immutable, unresistible and constant Agent, or Architecht, and doth seriously and effectually separate and elect some men unto himself, & therefore his decree cannot but be fulfilled. jam. 1.17 Mal. 3.6 Thirdly the Scripture is evident in avouching this truth. My counsel (saith the Lord) shall stand. Is. 46.10. 2. Tim. 2.19. Vrsin de Chr. rel. par. 2 The foundation of God (saith Paul) remaineth sure. The decree of Election is called a foundation for two causes. First, because it is the beginning and wellspring of our salvation, and of all the means tending to salvation. Kek. l. 3 sift 7 Theol. Secondly it is so termed, for the sureness and firmness of it, because the same is never shaken, but remains immutable. For every foundation hath this necessary condition, that it be strong and steady, so as that the rest of the building may stay upon it surely, and not be removed. And such a firm foundation is God's election. For whosoever are elected, shall still remain elected, and shall never be rejected. joh. 6.36 This is my father's will (saith Christ) that of all which he hath given me I should lose nothing. Those whom he loved ever, he loveth for ever. joh. 13.1 De fide c. 35 Firmissime tene: Hold (saith S. Augustine) most assuredly, and nothing doubt at all (Neque perire posse aliquem) that neither any of those can perish, whom God hath predestinated unto the kingdom of heaven, nor that any of those can by any means come, whom he hath not predestinated unto life. Now if none of the Elect can perish, than God's election remaineth constant. So much for the properties: the Signs of Election are many. First, the love of God is the ground of election. D. Willet on Ioh 17. ●ect. 15. Gen. 43.34 And God's love is best known by his best gifts; the best things he reserveth for those whom he best loveth. As joseph sent unto Benjamin more messes of meat, Gen. 45.22 and gave him richer gifts, and more costly suits of apparel, then to the rest of his brethren: so the Lord bestoweth the best gifts upon his own children. Now the graces of regeration, the spiritual gifts of faith, hope, and love, are without all comparison the most principal. Therefore he that hath faith, hope and love, may assure himself of God's love, and that he is (in electorum albo) in the rank and roll of Gods elect; these being infallible tokens, and undoubted effects of Election, and forerunners of eternal life. Secondly, M. Perk. on Gal. 4. v 9 there is (as one hath excellently delivered) a knowledge in God, whereby he knows who are his: and this knowledge brings forth an other knowledge in us, whereby we know God for our God. There is an election in God, which works in the Elect another election, whereby they choose God for their God. The love whereby God loveth us, works in us another love, whereby we love God. Christ first apprehends us, & this apprehension of his, works in us the apprehension of faith, whereby we lay hold upon him. Hoec ille. If these things therefore be in us, we may conclude infallibly that we are the elect of God. For they are the fruits of his love & the works of his spirit, & therefore irrefragable testimonies and tokens of Election. The sun by his light shines upon us, and by the same light we view and behold the sun. To conclude; these also are sure signs of Election, which I will set down as I find them in the works of that zealous Preacher. 1. A rebuking of sin inwardly, M. Green●ham. a poverty of spirit from thence, and a mourning therefore. 2. A being cast down in our own conceit, and a meekness wrought thereby to bear our punishment. 3. An hungering after the righteousness, which is in Christ, and a prising of it above all earthly things. 4. A musing upon▪ and a desire to think and speak of heavenly things. 5 A conflict of the flesh and spirit, & therein by practice, the power of the spirit getting the upper hand. 6. A purpose unfeigned (upon strength received) of vowing one's self wholly to the glory of God, and good of our brethren. 7 A resignation of ourselves into God's hands. 8 An expecting of the daily increase of our soul's health, and our bodies resurrection. 9 An acknowledgement of our offences, with a true purpose to leave them. 10 The forgiving of our enemies, and a delight in God's saints. 11. A desire that after death the Church of God may flourish and have all peace. 12. A spirit without guile: that is, an unfeigned purpose always to do well, howsoever our infirmities put us by it. Now though a man shall not find all these things always in him, there is yet matter of true comfort, if he find any: It is sufficient to prove it true fire, and not painted if there be smoke or heat only, though no flame: If there be but breath, it is enough to show life, though the body stir not, and one Apple is sufficient to prove the tree to live: so one good and constant motion or resolution of grace, is sufficient to prove a man's election unto glory. By this we may know that we belong to God, Perk. ibi. if we find any impression of the grace of God in us. But if all these signs be wanting, yet we may not despair, but commend ourselves to the grace of God, and use the means of salvation. For a man may be elected, though for a time he live unconverted, and in his sins, as we see by the examples of Paul, and of the thief upon the Cross. Though this be true, that Whosoever is converted is elected: yet this is not true, that Whosoever is not converted, the same is not Elected. Because the Elect may be for a time aliens from God & unregenerated, as were the Ephesians, Corinthians, Ephe. 2.1 1. Cor. 6.11 Col. 2.13 1. Pet. 4.3 sen. 6.5 Colossians: yea all men are such by nature. Having thus described Election, I proceed to the accomplishment, or execution of it. CHAP. III. What the execution of Election is. Four Arguments to prove the ordination of the means: These means are common or special. Of the former there be two. And of the latter two. THE Execution of Election, is the disposition, using and application of all secondary causes or means, by which as by certain degrees or steps, God doth accomplish his decree, and come to the end of it. For we must know, that as God doth ordain the end, so he doth subordaine and apply the means, which tend unto the end. Hoz. 2.21. This the Lord showeth by that speech in Hoseah; I will hear the heavens and they shall hear the earth, and the earth shall hear the corn, ●he wine and the oil, and they shall hear Israel. Even so, as God hath by his election appointed certain persons to salvation: he doth likewise appoint and apply the means, turmius de ●redest. Thes. 8. and makes them walk in the way, which leads to salvation. The truth of this assertion is evident, by these 4. reasons following First, none of the years of understanding were ever saved without the regeneration of the Spirit, without faith in Christ, without repentance towards God, without love to the Saints, and final perseverance; for these things are every where urged in the Scriptures: therefore the Elect were predestinated unto these means, by which they might come unto eternal life, which is their end. Secondly, Rom. 2.9. God threatens eternal destruction to the wicked and unbelievers, but promiseth eternal happiness to all penitent, faithful, Ezek▪ 18.21 righteous and godly men, which perseve in piety unto the end: therefore b● these means of Predestination the Elect do climb up to heaven and attain to life. Thirdly, the Apostle doth expressly place effectual vocation and justification, Rom. 8.30 betwixt predestination and glorification as the forerunners and antecedents of it. Fourthly, the very word Predestination, doth teach as much. For predestination is not only the preparation, Sturm. 16. Keck. Theol● lib 3. constitution, and ordination of the end, but of the means also, which tend unto the end. Predestination (saith Augustine) is the preparation of the benefit of God, by which those are most certainly delivered, who are delivered. And Aquinas saith, that three things are of be considered in predestination; the Destination of the counsel, the execution of the same, and the means (causas medias) of the execution. These two principles are therefore to be remembered. First, that Whosoever are elected to eternal life as to the end, the same are also elected and ordained to the means of that end. Secondly, that the First cause doth not abolish or take away the second. Thus we have showed, that God doth execute his decree of Election by means, and that the means and the end are inseparably conjoined. These Means are of two sorts. Some are such as serve for the execution of the decree, both of Election and Reprobation indifferently. Others serve only for the Execution of Election, by which the Elect are distinguished from the Reprobate. Those common means are two; the creation of man, and the permission of his fall, or his fall permitted. Gen. 1.27 Eccle 7.31 The Creation of man is the forming of man, according to the image of God, but yet in a changeable condition. Here we must remember these 2. things. First, that God created the substance of soul and body, and that he gave them certain faculties & powers, and that withal there was placed in them true righteousness, knowledge & holiness without any pravity, Cyr. l. 8. Thes. ●. 1. distemper, or iniquity. But yet (as Cyrill truly speaketh) Our father Adam was of a mutable disposition, and had by nature ability to love justice and hate iniquity, and chose to embrace iniquity and to refuse justice. For God properly and by himself is constant and immutable: and if any thing else continue constant it is through him, who is bound to none, Isa. 46.10. but will do whatsoever he will. A Goldsmith makes a costly jewel, beset with pearls and precious stones, and void of all deformity, but yet so makes it, that if it fall, it may be cracked and broken: so God made man most perfect, and garnished his nature with excellent graces, and gave him power to continue in the same perfection if he would: yet did he not make him so unchangeable but that he might both fall, and by falling break and lose his excellency, as the event declareth. Secondly, we must know that Adam was no private person, but represented all mankind. And therefore we stood and fell with him. For he was the root and we are his branches: he was the spring, and we the streams: he was as the head, and we are as the members. As the King, his Nobles, Knights and Burgesses do represent the whole realm in the Parliament: even so did Adam represent the person of his whole posterity. Whatsoever he received of God, he received it for himself and for all his progeny: and what he lost, he likewise lost for himself and for them all; as we see a man by high treason doth taint his blood, and disgrace his posterity. In Triph. justine saith: By sinning Adam made his posterity obnoxious unto death, & made them (universo) All guilty of his first offence. In Psal. Poenit. The Lord (saith Gregory) did so make Adam, as that he might procreate children without sin, if he continued in the obedience of his Creator: but because the soul of man refused to obey her Lord, the procreation of children is in sin. We see now that Creation is a mean of the execution of God's election. For a man must first be, before he can be saved. Yet it is no special, or peculiar means. For all that are created shall not be saved, some shall be damned. All men (saith Prosper) are of God created: Prosp. Resp. ad cap. Gal but of this universality (or company) some are to be damned with the Devil: others shall reign with Christ. The Permission of the fall is that, whereby God suffered Adam and his sons to revolt, & fall into sin, and did not hinder the fall, which he could have done, if it had so pleased him, But he would not hinder it, because such was his pleasure for certain causes best known unto himself. In the mean, let no man think that God was injurious. For 1. he was not indebted to us to confirm us by his grace▪ & to keep us from declining. 2. this fall was by God permitted, for the greater benefit of all his Elect. For their glory procured by Christ (which had never been, if man had never fallen) doth far surpass the glory, which was given them in their creation. Expos. in 1. Reg. cap. 4. Great are the evils (saith Gregory) which we suffer by reason of that first offence: but what faithful man would not endure greater, rather than want so great a Redeemer? Thirdly, though God (not bound to let) did permit this fall, yet it is not to be ascribed unto him, as to the cause thereof. For he did not incline his heart to sin: he did not infuse the least corruption into his soul: neither did he withdraw any grace before inspired into him: but he fell by his free-will, through his own default, at the persuasion and suggestion of the Devil. Tertullian saith truly; Lib. 2. adverse Marc. As God brought man into the state of life: In ser. quod Deus, etc. Aug. ad Art. 14. so man brought himself into the state of death. The beginning and root of sin is in ourselves, saith Basil. It cannot be (saith Austen) that he which raiseth us from sin, should make us fall into sin. ●sal. 5.4 Thou art not a God (saith David) that loveth wickedness: Lib. 1. ad Monim. neither shall evil dwell with thee Man therefore (as Fulgentius saith) hath the cause of his iniquity in his own proper will, & not from God's predestination. Aug. ad 10. Art. If any man decline from justice and piety, he runs headlong of his own will, he is drawn by his own concupiscence, he is beguiled through his persuasion: Nihil i●i Pater: the father hath no oar in this boat, the Son is no agent of this sin, the holy Ghost is no worker of this wickedness. And though we should say, that God willed that revolt; yet we must know that God did not will it (positive) so as to produce, effect, or give being to it: but (negatiuè & desere●do) because his will was to leave Adam to himself, and not to preserve him from revolting, that he might be proved by temptation, and that it might appear what the creature is able to do, when the Creator shall withdraw the staff of his grace, Lib 4. Stre and cease to support. Therefore we conclude with Clemens, That the fault of man's choosing of that which was forbidden, is not to be transferred (or ascribed) unto God. Thus we see the second means of the Execution of Election, Which is a very necessary mean. For if a man had not fallen, then had there been no place for vocation, justification by Christ, and sanctification by the Spirit. But though this mean is necessary, yet it is not appropriated to Election▪ because then all that fell, should be restored. But as Ambrose saith: Liberatur par● hominum, part pereunte: as some are delivered, so some are destroyed. The wicked (saith job) are kept unto the day of destruction. job. 21.30 The righteous only shall be saved. CHAP. FOUR What effectual Calling is? the parts causes, effects, subjects, place, time, manner, properties and signs of it, are declared. Thus much concerning the common means, serving for the execution of God's Election. The special are these three, Effectual Vocation, justification, and Glorification; that is, (as Trelcarius saith) The gracious beginning, Insti lib. 2. proceeding, and the glorious accomplishing and consummation of the blessings of God. For the first: Perk on Gal c. 5. ver. 13. Effectual vocation (or calling) is an action of God translating men from the kingdom of darkness to his own Kingdom. And it is two-folde● Extraordinary, and Ordinary. Extraordinary vocation, is an immediate and special work of the Spirit, whereby without outward means he smiteth the heart, and inwardly speaketh to the soul, and by the infusion of grace doth make the heart to answer his call, and draw near unto him. This calling without the ministery of the word, is very rare and unusual. But the Lord, that is above means, is not tied to means, but can work without means, when it pleaseth his Majesty so to do. Effectual vocation, Rolloc. de voc. c. 1. which is ordinary, is that, Whereby God calleth out of darkness into his marvelous light, from the power of Satan unto God, those whom he knew from eternity, and predestinated unto life, of his mere favour, by the promulgation of the covenant of grace, or preaching of the Gospel. Or; It is, Perk on jude. v. 1. when grace is not only offered, but given also by God through the effectual working of his Spirit in our hearts: which is the beginning of grace in us, he himself laying the first foundation of it, by giving power to receive the word, to mingle it with faith, and to bring forth the fruits of new obedience, This ordinary effectual calling hath two parts; Invitement and Admission. Invitement, M. Perk. on Gal. 5. 1● is when God offers remission of sins, and life everlasting to them that believe: Outwardly, by the preaching of the Gospel: Inwardly, by the inspiration of heavenly desires. Admission is, when men are entered into the kingdom of grace: and it is either outward, or inward. Outward admission is made in Baptism. Inward admission is, when men are taken out of old Adam, and by faith engraffed in to Christ;. For by this insition into Christ, men are made real members of God's kingdom: Haec ille. For the better conceiving and understanding of this Calling, these points ensuing are worthy our consideration. The efficient cause of effectual Calling is Almighty God. 1. Cor. 1.9. By him we are called unto the fellowship of his Son. He hath called us with an holy calling. 2. Tim 1.9 1. Pet. 2.9. Ye are (saith Peter) a chosen generation, that ye should show forth his virtues that hath called you. 1. Pet. 1.15 And again, As he which hath called you, is holy, that is, God: so Jude 1. But here we must beware that we do not separate the persons. For it is a work common to the Trinity. One saith well: M. Perk. on Gal. 5.13. God the Father (doth call us) in Christ by the Spirit: for he is absolute Lord of all his Creatures, and therefore he may call out of the kingdom of darkness into his own kingdom whom he will. His instruments are the Ministers of the word, and therefore are called Conorkers, Fathers, saviours. His ordinary outward means, is the preaching of the Gospel. He hath called you by our Gospel, 2. Thes. 2.14. saith Paul. The Law serves to prepare the heart for grace: but it is the oily drops of the Gospel, that by the power of the Spirit do soften the heart and make it supple and pliable: it like Balm doth revive and comfort the heart. Rom. 1.16 The Gospel is the power of God (that is the instrument of God's power) to salvation to all that believe. Afflictions also, losses, cros●es, sickness, good examples, and the like, are by God's blessing good preparatives of grace: but the preaching of the Gospel is the proper instrument of the Spirit, for the effecting of grace. By it, God speaks to the ear of the soul, and by it as by a Pipe, he conveys his graces into the cistern of our hearts. Now GOD, when he calls a man, Rolloc. de voc. c. 1. performs a double work of grace. First, he doth illuminate us by his holy Spirit, infusing a new and heavenly light into our mind, being so blind before, as that it, neither saw, ●. Cor. 2. l 24 nor could see the things which do belong to the spirit of God. The natural man (saith Paul) perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them. In like manner also in the will, which is altogether perverse, and wholly fallen from God, he worketh an uprightness, and in all the affections a new holiness. Hence proceeds that new man, which is created after God in righteousness, Ephe. 4.24 and true holiness. Secondly, he causeth us being enlightened and thus changed, to apprehend his mercy, to desire and affect our amendment, and to answer unto his call, Psal 27.8 like David: When thou saidst Seek ye my face, mix heart answered unto thee, O Lord, I will seek thy face. Psal. 40.6.7 When God had pierced David's ear with the augur of his Spirit, he answered, Lo, I come. The primary cause, or the foundation of this vocation is the free grace of God. Gal. 1.15. ●relc. Instit. l. 2. For this Vocation is of gift, and not of merit: of Grace, and not of Nature, God calling whom he will, and again, whom he will, either not calling, or not calling them effectually. The Apostle saith, that he hath called us with an holy calling, not according to our works, b●t according to his own purpose & grace. 2. Tim. 1.9. The meritorious cause of this effectual Calling, is the merits of Christ. For Christ hath merited in our behalf that the Holy Ghost should be sent into us, to illuminate and adorn our hearts with his graces. The matter whereof this Vocation doth consist, is a special, powerful and inward work of the Spirit. The form, and (as it were) the life and soul thereof, is the illumination and information of the mind, and an efficacious bending, conforming and working of the heart & will, whereby it becomes obedient to the voice of God, and returns (as it were) an audible and lively Echo into his ear. The end is double: first, the glory of God, and the commendation of his mercy, to whom we must ascribe both grace and nature, and of whom we have received our souls and bodies, yea, and the very soul of our souls, which is his Spirit. The second end of this vocation is our deliverance and translation out of ignorance, infidelity, sensuality and rebellion, unto spiritual grace and glory. For we are called out of darkness into light, 2. Thes. 2.14 that we might walk in light, and no longer serve the Prince of darkness. We are called out of the world, unto God: to the end that we should relinquish the lusts of the world and serve God, that walking uprightly before him in this world, we may reign (like Princes) with him in the world to come. The effects and fruits of this Calling are; a reformed judgement, a fleshy heart, a yielding unto the Lord, a s●ight from the works of darkness, an attentive and hungry ear, a spiritual relishing and receiving of the solacious and sweet promises of the Gospel. When a skilful physician hath once strung, tuned, and struck his instrument, it sends out many pleasant and sweet sounds: so when the Lord hath once breathed his Spirit of life in at the nostrils of our souls: when he hath once tuned the strings of our sinful hearts, and hath touched them with the finger of his spirit, he makes them send forth many delectable and harmonious sounds, wherein he takes delight. When Christ had cried to Lazarus, being dead, and said, joh. 11.43, 44 Lazarus Come forth! He forthwith revived, and came forth of the grave. Acts 9.40 So when Peter had said to dead Tabytha; Tabytha arise! She opened her eyes immediately, and sat up. Even so, when he shall vouchsafe to call a man with his powerful voice, and shall effectually speak unto the heart and say, Arise thou that sleepest in thy sin, come forth of the grave of iniquity, stand up, and walk in the ways of righteousness. his call is so mighty, and his word so powerful and unvanquishable, that the man to whom he doth so speak, must needs awake, arise, come forth and walk. The voice of the Lord (saith David) is mighty: Psal. 29 the voice of the Lord breaketh the Cedars: it divideth the flames of fire: it maketh the Wilderness to tremble, and discovereth the Forests. These are the effects of that voice. Thunder. In like manner, the voice which God speaketh to the ear of the soul in his effectual Vocation, is so mighty and so glorious, as that it rendeth the heart and makes it tremble, it discovereth the soul and divides in twain, and pierceth into the most secret places of it. Josh. 6.20. And look as at the sound of the seven Trumpets the wall of jericho fell flat down: and as at that efficacious voice of Christ, job. 18.6. saying I am he, his enemies that came to apprehend him, went away backward and fell to the ground: even so when God's voice shall sound in a man's ear, and when Christ shall speak effectually unto the heart, the walls of hell shall reel and totter, the fortresses of iniquity shall be ruinated, the castles of sin shall be cast down, our spiritual enemies shall be driven backward, the strong man Satan shall be fettered, and his cursed works dissolved. These are the admirable effects of this glorious voice: these are the worthy works of Gods effectual Calling. We may therefore justly say; The voice of the Lord is mighty, The voice of the Lord is glorious and bringeth wonderful things to pass. The subjects of this effectual vocation, or the persons, that are effectually called, are not all of all sorts and fexes without exception of any, Rom. 8.30 but the Elect of God. And therefore Paul saith that God hath called those, whom he did foreknow and predestinate. ●s. 54.13 And Esay saith; all thy children shall be taught of the Lord: he saith not All without exception, but all the children of the church. Acts 13.48 As many (saith Luke) as were ordained unto eternal life believed, that is, were called unto the faith. M. Perk. on ●ude 1 Knowledge is not common to all. It is not given to All to understand the mysteries of the kingdom: Matth. 13.1. these things are hid from most of the wise of this world, Matth. 1●. ●. & revealed unto babes. Now if knowledge be given to some, & not to others, then consequently faith. For they which have not known cannot believe. And if all men do not believe, than all men are not called. ●olan. de ●raedest. ●olleck de voc. c ●●. For saving faith is an indissoluble companion of effectual vocation: and by faith we answer Gods heavenly Calling. Rom. 8.30 Gal. ●. 6 All that are effectually called, are also justified: but we are justified only by faith: therefore justifying faith may not be severed from those that are so called. ●. Thes 3.2 Rom. 8.30. Now All men have not faith therefore all men are not called. Furthermore, all that are called, shall be saved, and shall persevere unto the end in grace. Therefore Augustine saith, that to those that are predestinated to the kingdom of God (as all, that are effectually called, Decor. & gra●. c. 12 epist. 163 are) is given the gift of perseverance, and that the Church on earth looseth none, but those that are wicked, and admitteth none into heaven, but such as are good. Now all men do not persevere, therefore all are not effectually called: all are not glorified, therefore all are not partakers of this kind of calling. Finally, God vouchsafes not an outward calling unto all: all men have not heard of the Gospel, and therefore it may seem absurd, that God should vouchsafe an inward calling unto All, seeing he doth not vouchsafe an outward by the preaching of the Gospel. Yea▪ this were to make grace as large as nature, or (as Peter M●ryt● speaketh) to turn grace into nature, if we should say, ●oc. come. clas 3. c. 1 that God did effectually call all. We conclude therefore that the Elect are the only Subiect● of this vocation. For (as Ha●●o speaketh, In 1. Tim. cap. 2 the Lord hath not drawn nor doth draw all men to himself, but (omnia electa) all that are elect, both of all kinds and countries. Lib 1. in Isa. cap. 1 And forsaking those (as Beda writeth) whom he knoweth not for his own, he turns himself to visit and illustrate their hearts, whom he hath predestinated to eternal life. In like manner Cameracensis truly saith, that he gives some gifts of special grace to one, which he gives not to another; In lib. sent. 1, 4, 12. art. 2 as faith, and the grace that makes a man gracious, and such as are the effects of predestination: and such an one is effectual Calling. The subject, or place wherein this work of the spirit is performed, is the heart and mind. For the Holy Ghost by this work doth enlighten the mind to see, and incline, and mollify the heart to yield, and to make answer to his call. The Termini or things from which, and unto which we are called, are darkness and light, vice and virtue, profaneness and holiness. For as Paul saith; God hath not called us unto uncleanness, 1. Thes. 4.7 Col. 1.13. but unto holiness: and hath delivered us out of the power of darkness, and translated us into the kingdom of his dear Son. 1. Pet 2.9 And Peter likewise showeth, that this our calling is from darkness unto light. As by our outward calling we are taught to relinquish the works of darkness, Tit. 2.14 and to follow virtue and godliness (for this the Gospel teacheth) even so by our inward and operative calling, we are by God instructed, and caused to abandon sin, and to pull our necks out of the devils yoke, and to disclaim his ways, and on the contrary to listen and yield to God, and to subject ourselves unto his will. The things then from which God doth call us, are Sin, Satan, and the World. For these are enemies to his glory, these conjure against his kingdom, these are enemies to our peace and welfare, & labour the downesull and destruction of our souls. The state whereunto we are called, Rolloc. de voc. t. 1. is light, God himself, and that blessed condition of man in Christ. For this condition is most excellent and happy, replenished with much joy, many comforts, and peace unspeakable. We are called to holiness and grace, which are undoubted forerunners of happiness and glory. We are called to God, the father of lights, the fountain of felicity, jam. 1.17 the wellspring of life, the giver of all grace, Psal. 16.11. in whose presence is the fullness of joy: and at whose right hand there are pleasures for evermore. The time of this calling, is either general, or particular. The general time, is in this life before death. For after death there is no calling, neither outward nor inward. God offers and confers his grace in this life only: this is the time of mercy: after this life there is nothing but the expectation and possession either of happiness, or of misery without possibility of mutability. The particular time of any man's caling is not revealed, M. Perk. on jude. 1. Acts 1.7 but laid up in the secret counsel of God, in whose hands times and seasons are. Yet the extent of the time is large enough, though stinted, even the time of this life: some the sixth hour, some at the Ninth, and others at the Eleventh. David, john Baptist, and Timothy were called young; Onesimus, the Ethiopian Eunuch, and S. Augustine were men grown, and the Thief was called upon the Cross, ready to die. Here further we must understand, that when God did first begin this work of grace, we are no way Agents, Ephe. 2.1 being dead in sins, but mere Patients, God himself being the only Agent before he hath revived us by his spirit. Perk on Matth. 23 37 When a man is dead, chafe him and r●bbe him, put Aquavitae into him to warm him at the heart: when this is done, take him by the hand, pluck him up, and bid him walk: for all this be will not stir the least joint, neither can he. All chafing and rubbing, all speech and persuasion, and all helps in the world be in vain, unless the soul be restored to the body. Even so, no persuasions offered to the mind, nor good desires to the will are of any moment till the image of God standing in holiness, which is a conformity to the will of God, and the very soul of our souls, begin to be restored. First, God must illuminate the mind with a new light, and he must imprint in the will, a new quality or inclination, and in the heart new affections: and he must give to the will the act of welwilling: and so a man being revived, and the will being acted and moved by God, Phil. 2.13. who works the will and the deed, it also acteth and moveth by his grace. And thus the will is not merely passive, but passive and active also: first passive, and then active. And hereupon it is, that Prosper saith; Contra collat. 12 That which is repaired in us, is not repaired without us. For when God doth call and convert us, after that he hath quickened us by his Spirit, he doth make us answer his call and desire to come and turn unto him. So then by the way, let us remember to magnify the grace of God, In soliloq. c. 15. and to say as Austen saith; That I fell, it was of myself: but that I rose, l. 3. in 1. Reg. 7. it was of thee. Gregory saith, that our good desires themselves are ministered unto us through the grace of God. Anshelmus saith: De medit. Red. c. ●. A te habeo defi●erare: a te habeo impetrare: That I do desire, I have it of thee: and that I do obtain, De lib. arb. c. 16. it is of thee. He (saith Augustine) worketh both to will and to work, by ministering most effectual power unto the will. ●n. her. c. 23. He preventeth the unwilling, that he may be willing, and pursues him that is willing, that he will not in vain. And so much for the time of Vocation. The Properties thereof are four. First, it is most free. For God calleth whom he pleaseth. Contra gent. l. 1. c. 44. He vouchsafeth grace to whom he listeth. We may not (saith Aquinas) inquire why he should convert these, and not those: because this depends upon his bare pleasure. Therefore Augustine upon john saith; Lib. 3. c. 161. If thou wouldst not err, then do not desire to determine wherefore he should draw this man, and not that. And again he saith; Lib. de bono pers. cap. 8 Of two wicked persons that are of years, why the one is so called, as that he followeth the Caller, and the other either not called at all, or not so called, as that he followeth him that calls him, his judgements are unsearchable. He calleth effectally whom he will: & he hardens whom he will. And albeit he call many with an outward calling, to whom he vouchsafeth not his operative and inward calling, yet we must not acaccuse him of cruelty or injustice, but rather admire his judgements. It was well said of that holy man; Aug. de verb. Apost. Serm. 11. Wilt thou dispute with me? Wonder with me, and exclaim O the depth! Let us both consent in fear, lest we perish in error. God is our sovereign Lord, job. 37.23. & 36.26. and tied by no bond to any man. We cannot find him out: he is excellent in power and judgement, and abundant in justice: and we know him not. Secondly, this vocation is an irrevocable, constant and uncheangeable act of God's Spirit. Rom. 11.29 Those that are once effectually called by God, man continue so for ever. Rom. 11.26 For the gifts and Calling of God are without repentance. God is faithful (saith Paul) by whom y● are called, ●. Cor. 18 7. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord jesus. And to the Philippians he saith; I am persuaded that ●e, Phil. 1.6. that hath begun this good work in you, will perform it until the day of jesus Christ. Willet on jude. Lect. 1 Zach. 4.9. Like as Zerubabel did both lay the foundation of the Temple, and finish the work: so God will establish and make perfect the work begun in us at our vocation. Therefore Augustine boldly affirmeth that those are not in this Calling, Epist. 39 ad Paulin. which do not persevere unto the end. Now the reason why those that are thus called, do not fall away, Perk. on jude. 1. is fourfold. The first is God's election, which is unchangeable, and therefore also faith and other the fruits of election cannot be wholly lost and ruined. Rom. 1. in. 1. Tim. 1. This (saith Chrysostome) is the property of faith (nunquam penitus decidit, aut omnino turbatur) it never wholly perisheth, neither is it altogether troubled. The second is the promise of God in the covenant of grace▪ in which he promiseth that he will stand by us, ser. 32.42. and make us also to stick to him. The third is the intercession of Christ, who hath prayed effectually for our conservation in the world. And the fourth is because we are the members and subjects of Christ, john, 17.11.15. ●0. who is a puissant and gracious Prince, and a most perfect and blessed Head, and therefore we may be sure that he will protect and preserve his subjects, profligate and extirp their enemies, and convey spiritual sense and motion by his spirit into all his members. So that if they fall, yet they shall not fall away: if they sin, yet they sin not with full consent of will. Rome, 7, 29 For they hate & nill in part the evil, which they will: and they do not make a trade of sinning, but the spirit remaining in them, causeth them to return to God, and to recover themselves by true repentance. To conclude this property▪ God, when he calls a man he performs these four works of grace First he quickens him and gives him power to answer his call. Secondly, he gives an execution of this power, and makes him to answer. Thirdly, he gives continuance of that power: yea and adds a fourth, which is an execution of that continuance: and so it comes to pass that none of Gods Called do fall quite away▪ but though they fall▪ Psal. 37.24. yet shall they not be cast off, for God putteth under his hand. Thirdly this vocation is a very excellent work of God. For first, it is an undoubted token of election: Instit. lib. 3 cap. 24. l. 2 for God by his vocation doth (as Calvin teacheth) manifest his election, which otherwise he keepeth hidden in himself. And therefore effectual vocation may be properly called the Testification of God's election. Secondly, Vocation is the first act of grace upon the heart. Now the first light and liberty which a close prisoner se●s and enjoys, is most joyous and solacious. Ad Paul in epist. 106. Thirdly, God (as Augustine speaketh) by his election did adopt his people to be as sons: but yet we see that the● take not possession of so great a benefit, until they be called: on the contrary, we set that those which are called, do now enjoy a certain communication of their election. Vocation puts us into an actual possession of God's love. Fourthly, God by calling his elect, doth (as Calvin affirmeth) admit them into his family, Calvin. 16. and centoine himself unto them that they may be one. Fiftly, this inward vocation is an infallible pledge of salvation For God denies the special efficacy of his spirit to the reprobate for the illustration of his sovereignty and glory; Cal. eod. cap sect. 2. and appropriates it unto his Elect for the demonstration of his mercy. Sixtly, the excellency of the Agent doth oftentimes commend the act. But it is that great God, who swayeth the sceptre of the whole world, 1. Tim. 6.16 and dwelleth in the light that no man can attain unto, it is he that inhabiteth eternity, 2 Tim. 1.9. 2 Cor. 4.6. & spanneth the heavens with his fist, who calleth us with this calling. God, that commanded the light to shine out of darkness, is he, which hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ. He, and he only is our effectual Caller, and neither man nor Angel. Seventhly, this calling is an argument of admirable power in God, & of his infinite mercy to us. For as he showed his power in creation, in making things to be that before were not: even so he manifests his power in his effectual vocation, in calling men (that were dead in sin, and worse than nothing by their own deserts) to live the life of grace, and in breathing into them the breath of life, which was utterly expired by their fall in Adam. Yea the Lord may seem to exhibit more power when he calls men, then when he did create him: for at his creation there was none to hinder him: but at his vocation there were many hinderers & great impediments, (though all inferior unto GOD). There is the Devil and his suggestions: there is the World and her incantations, scandals and allurements: & there is our own flesh, the rebellious corruption of the heart. All these God must vanquish, and he must persuade and incline our wills, and of nillers make us willers, before he perfect and accomplish in us this his glorious and thrice-happy work of grace. Secondly this calling is a notable testimony of his grace and mercy to us▪ in that it pleased him to shine upon us with the light of his spirit, and to cast his gracious eyes upon us, who were by sin more loathsome than a carrion, and more stinking than any dunghill. What are we, that God should be mindful of us, and visit us with his grace? The Stars are unclean in hi● sight: how much more man a Worm, ●ob, 25, 5, 6 even the son of man, which is but a worm? As God declared his goodness in creation by communicating a being unto things, that had no being: even so the same God doth manifest his mercy in vocation by ministering life unto those, that before were miserable, and void of life. And indeed there is more goodness showed, more grace exhibited in restoring a man out of his grievous and inextricable misery, and in curing him of his cursed blindness, then in giving him a being, having none before, & in making him to see, having no sight. To raise a dead soul from the death of sin unto a supernatural life, is a greater work of mercy, then to raise a dead body from bodily death to live a natural life. Eightly, this effectual calling doth far surpass our natural propagation or procreation. For in this we are but taken (as it were) out of our father Adam: but in the other we are both taken out of the first Adam wholly corrupted, and set also into the second Adam Christ jesus, 1 Cor. 1.30 Who of God is made unto us wisdom, righteousness, sanctification and redemption. M. Perk. on Iu●e. 1. Lastly, this calling (that the excellency thereof may yet appear) ratifies all our covenants with God. Men in their Baptism enter covenant with God, but often start from it, and will not stand to it, so as the covenant is only made. But when as a man is effectually called, the covenant is not only made, but truly accomplished, and that on man's part, Haec clariss● Perk The fourth and last property of effectual vocation, 2. Pet. 1.10. is that it may be discerned by certain signs thereof. This estimation or discerning of it, is two fold, infallible, and conjectural. Conjectural discerning or determining of it, is especially when in our judgement of charity we deem of others, as of the called of God, by their outward profession and conversation in the world. Rom. 1.6.7. ● Cor. 1.2 And thus Paul calls the Romans & Corinthians Sancts by calling, whereas notwithstanding it is not unprobable, but that there were some hypocrites among them. For visible Churches are like a vet, where in is taken both good fish and bad: or a barn, wherein is cockle and good corn: or a garden, in which grow both stinking weeds and pleasant flowers, the nettle as well as the rose. The certain and infallible discerning and determination made of effectual vocation, is either when by a special and extraordinary revelation from God, one man discerns & determines infallibly of the calling of another: this (I say) is performed, when it is performed by a special work of God. For he alone understandeth the heart. Cor. 2. 1● For what man knoweth the things of a man, save the spirit of a man which is in him? All is not gold that glisters. ser. 17, 9 10. The heart is deceitful & wicked above all things, who can know it? I the Lord search the heart and try the reives. Or else secondly, this infallible determination and discerning is made, when a man determines of, and discerns his own vocation by certain works of God's spirit, which are infallible testimonies and tokens of it, and by which we may make our calling sure, 2. Pet. 1.10 as Poter would have us. The signs of effectual Calling are these. First, the Calling of God works in us another call, whereby we call upon him, and seriously seek unto him and desire his grace. Now to desire the help of grace is the beginning of grace. Aug. de cor. & great. c. 7. To call upon God constantly and sincerely for his grace, is a work of grace, and therefore an undoubted token of our calling unto grace. Secondly, D Willet on joh. 17.6. the attentive hearing of the word is a mark of our effectual vocation. For as a man is judged to be sick and diseased, when his stomach cannot brook nor digest wholesome meats: so the soul of that man cannot be sound, to whom the word of God hath no pleasant taste. But when a Man can say with the Prophet David; Thy word is sweeter to me, Psal. 19.10. & 119.14, 3 than the honey or honey comb: by this we may gather an assured trust that we are given unto Christ, if we do continue in having delight still. For otherwise a sick man may have some while a relish of his meat, when there is some intermission of the disease, but it holdeth not long; so is it with them that have for a while some taste of the word of God, and afterward fall away; Haec Clariss. Will. Thirdly, the Sheep of Christ are such, as are called home out of the vast wilderness of this world unto Christ their shepherd. Therefore by what notes these Sheep are discerned, by the same a man may know his calling. Christ saith, that his sheep know him, hear his voice, and follow him. john 10. If therefore we know, acknowledge and embrace Christ, if we hear and hearken unto his voice to do it, if we study to resemble, imitate and follow him in love, meekness patience, humility, justice, fidelity, truth, confidence and compassion, we may assure ourselves that we are his Sheep, effectually called home into his fold. Furthermore, the Romans are by Paul entitled the called of jesus Christ. Rom. 1.6. The Corinthians are said to be Saints by calling. 1. Cor 1.2. 2. Thes. 2.14. The Thessalonians (some of them at least) were effectually called. Now Paul saith of the called Romans, that they obeyed from the hear● unto the form of the doctrine, Rom. 6.17. whereunto they were delivered. Of the called Corinthians he saith, that in all things they were made rich in Christ, 1. Cor. 1.5, 7. and were not destitute of any gift: and that howsoever some of them were before their calling notorious sinners committing horrible and transcendent enormities ●et now since their calling they were rashed and sanctified and so become new men. 1. Cor. 6.9, 10, 11. And as concerning the Thessalonians he saith, that the Gospel was not to them in word only, but also in power, 1. Thes. 1.5, 6, 9 and much assurance, and that they became followers of him and of the Lord, and received the word in much affliction, with joy of the holy Ghost, 2. Thes 1.3, 4. and turned to God from Idols to serve the living and true God, and increased in faith and mutual love, and were patient & faithful in all their persecutions & afflictions. So than if with the Romans we perform hearty obedience to the word: if with those Corinth's, we be rich in spiritual graces, and have purged our hearts by true repentance from our former iniquities▪ if we be mortified and renewed: if like those good Thessalonians we receive and believe the Gospel, if we follow the Lord & his faithful ambassadors, if we entert●ine the word with joyfulness notwithstanding all afflictions, if we turn to God from all our own Gods, our own delights and vanities, to which we had wedded our hearts, if our faith increase, and our love abound, and if we have patience and faith (as they had) in all our crosses and afflictions, then may we assure ourselves that we are effectually called, as they were. Finally, 2. Pet. 1.10. Peter, exhorting us to give diligence to make calling sure, addeth that if we do these things we shall never fall. Verse 5.6.7. Now what these things are he showeth; to wit, that they would joint virtue with their faith, and with virtue knowledge, & with it temperance and with temperance patience, & with patience godliness, & with it brotherly kindness, and with brotherly kindness love. If therefore these graces shine within us, and be fast rooted in our hearts, and united in our lives, we may assure our souls of our effectual calling▪ if we do these things, we shall never fall: and if we shall never fall, then may we safely conclude that God hath effectually called us to light and glory. And thus much concerning effectu-vocation, which is the first mean whereby God executeth his eternal Election. CHAP. 5. What justification is. All the causes of it. Five effects of it. The subjects and time of it. Five properties thereof. Four tokens of it. THE second is justification. For those, Rom. 8.30. whom he calleth effectually in time▪ he also justifieth actually in time. To justify is to repute or account one just. Pro. 17.15. He which justifieth the wicked, that is▪ he which reputeth and judgeth him to be just, is an abomination to the Lord. Luke 16.15. You justify yourselves before men; that is, You would be esteemed just. To be justified is to be cleared, or to be reputed, judged, and pronounced just. To be justified then before God, is to be reputed and esteemed righteous in his sight. justification therefore (in his proper signification) is an Acceptance, Cal. inst. l. 3. c. 11. s. 2. whereby God esteemeth us as righteous being received into favour. Or Trelc. Instit. l. 2. justification is a judicial and gracious work of God, by which he judgeth the Elect (being in themselves obnoxious to the accusation and curse of the Law) to be just by faith for Christ through the imputation of his justice, and that unto the praise of his glorious grace, and to their own salvation. The principal efficient of justification is God the Father, in the Son, by the holy Spirit: Mark. 2.7. Rom. 8.33. Is. 43. ●5. Greg in Psal. poen.. For who can forgive sins but God alone? It is God that justifies. I (saith the Lord) even I, am he that putteth away thine iniquities. It 〈◊〉 meet that he should be our pardoner, who was our Creator, and that he should be the giver of grace, who was to all the author of nature. Trelc. Inst. l. 2. It is his office to absolve the guilty, by whose justice he was made guilty: It belongs to him to pronounce a man to be just, whose will is the rule of justice: it is his prerogative to give sentence of life and death, because he is by nature, right, and office the highest judge. The instrument, whereby the benefit of justification is offered and proclaimed, is the Gospel: Acts. 5.20. Act. 13.16. 2. Cor. 5. ●8. which therefore is called the word of life, the word of salvation, the word and ministery of Reconciliation. The outward instruments▪ whereby our justification is sealed and confirmed to us, are the two Sacraments, Rom. 4.11. and thereupon Circumcision is called the Seal of the righteousness of faith. The inward Sealer of our justification is the Holy Ghost, who testifieth and sealeth it to our consciences so as that we may persuade our hearts of it The Ministers, and lively instruments, for the proclaiming, testifying and pronouncing our justification to us are the Messengers and Prophets of the Lord, according to that of Christ▪ whose sins ye remit, Matth. 18.18. they shall be remitted to them: and whose ye retain they shall be retained. The only internal instrument, whereby we apprehend and receive the grace of justification offered unto us by God, Perk. on gall 2.20. is a true saving faith. justifying faith is a gift whereby we apprehend Christ and his benefits. Or, it is a work of God's Spirit in the heart, whereby we receive and lay hold on Christ's obedience, for the pardon of our sins with God, and his accepting of us as righteous in his ●ight. The author of faith is God. For unto us It is given to believe. Phil. 1.29. This is the work of God (saith Christ) that ye believe in him whom he hath sent. Faith both begun and finished is the gift of God, as Austen truly teacheth. joh. 6.29. De praed. c. 9 1. Cor. 13.13. 1. Tim 1.5. joh. 1.12. Gal. 3.14. The proper form and life of faith is not charity, which is a distinct gift of God, and a fruit of unfeigned Faith, but the Apprehension and Application of Christ, and his benefits unto ourselves particularly. The proper object of a saving faith is jesus Christ, God-man, 1. Tim. 2●. and Mediator betwixt God and man, Remigius saith; In 10. Psal. My whole faith is in Christ: by him alone I believe that I am justified and saved. Li. 2. in Mar. ●. cap. 8 And Beda saith; The scope of my faith is Christ: the end (or mark) of my faith (whereat it aimeth) is the Son of God. Now to be justified by faith, is to be justified of God for the righteousness of Christ apprehended by faith: Instit. l 3. c. 11 s. 2. or (as Calvin speaketh) he shall be justified by faith, who being excluded from the righteousness of works, apprehendeth the righteousness of Christ by faith, wherewith he being invested doth appear in the sight of God as righteous, and ●ot a sinner. So that faith doth justify in respect of her object only, and not as any meritorious or proper efficient of justification. ●ucan Loc. 31. quaest. 35 Even as the hand that receiveth the treasure which is given, doth not make the receiver rich, but the treasure itself: so neither the work or action of faith doth justify us, but Christ himself, whom we do apprehend. And this faith, be it weak or strong, is yet able to receive the righteousness of Christ: even as a palsy or shaking hand, may receive a jewel of a king as truly, though not so firmly, as the hand that is whole and sound. And further, this saving faith is the only hand, whereby we do receive Christ and his merits. Gal. 2.16. No man is justified by the works of the Law, but by the faith of jesus Christ. Ser. de humil. Basil saith; This is to glory in the Lord, when a man doth not boast of his own righteousness, but doth acknowledge that he is destitute of true righteousness, & that he is justified by faith alone in Christ. Serm. de fide & luce 〈◊〉. Chrisostom saith; Without faith no man hath obtained life: but I am able to show that a faithful man both lived and obtained the kingdom of heaven without works. For the thief did only believe, and was justified. It was well said by Roffensis▪ Fides faeta bonis operibus, justificat ante partum: Faith being big with good works, Non precedent iustifi●andum sed sequuntu●●ustificatum. doth justify a man before it bring them forth. For as S. Augustine saith; Good works do not go before him, that is, to be justified, but follow him that i● already justified. And though good works must never be severed from faith in the person justified, yet they must be sundered in the act of justification. Though the eye be not alone, yet it sees alone: and though the head consult & invent alone, yet it is not alone, but joined to the body: so though faith be not alone in the faithful man, yet it alone doth justify. And thus we see how to esteem of faith, the Sacraments, and the Ministers of God, always remembering to ascribe our justification unto God, Father, Son, and Holy Ghost, Matth. 6.12 Eph. 4.32. 1. Cor. 6.11. In Rom. 4. & 5. as the proper and principal efficient thereof, as the Scriptures teach us▪ and confessing with Primasius, that God doth justify the wicked (per solam fidem) by faith alone, and not by works. The internal impulsive cause of justification (which moveth God to justify us) is his grace and mere benevolence and not our works past, present, or to come, how glorious so ever. Paul saith, we are justified freely by his grace, Rom. 3.24. In Psal 30 And Augustine saith, that it is the ineffable grace ●f God, that he which is guilty should be justified. Because all men are shut up under sin: the salvation of man (as Anselm saith) doth not now consist in the merits of men, Comment in Rom. c. 11 but in the mercy of God. Yea Bellarmine himself ingeniously confesseth that by reason of the uncertenty of our own righteousness, De inst. l. 5. c. 7. and the danger of vain glory (jutissimum est) it is the safest course to repose our (fiduciam) Whole confidence (in solu De● misericordia) in the Sole mercy and goodness, of God. Now than we must not imagine that this grace of God is procured by our works, but that it doth proceed freely from the lord No merit of man (saith Anselm) doth go before the grace of God. In 5. c. Rome Thou hast done no good (saith Augustine) and yet remission of sins is given thee. 〈◊〉 Psal. 31. Let thy works be marked, and they are found evil. If God should reward those works according to their due▪ he should condemn them. But God doth not give thee the punishment that is due, but gives thee grace, Do not & great. cont. Pel. cap. 4. which is not due. And again he saith; The grace, without which neither Infants, nor men of years can be saved, is not paid by deserts, but given without desert: and thereupon is called grace. The external impulsive cause▪ or meritorious efficient of our justification is not our own works, virtues or obedience. First because they be the Lords due, by virtue of many bonds. Luk. 17.10. When we have done all that is bidden us, we have done but our due, no more than we were bound to due. Now shall we think that the discharging of one duty can satisfy God's justice for the omission of many duties, and the commission of many faults? Secondly, all our righteousness is as a stained cloth▪ Gregory saith, Mor. 〈◊〉 6▪ ● 14. & l. 21. c. 15 & lib. 5. ●7. All m●ns righteousness i● found to be unrighteousness, ●f God strictly judge it. Our very justice being brought to the rule of God's justice, is injustice: & that stinketh in the severity of the judge, which shineth in the estimation of the Worker. And albeit our good works are perfect in respect of the Spirit, from whom thee first flow, yet are they polluted when they pass from us, because they run through our corrupted hearts and wills, as fair water which runs through a dirty channel: Shall we now say that our perfect righteousness can merit any thing of that righteous judge, before whose justice nothing polluted can stand uncondemned? Lib. 9 con●es. cap. 13 woe unto the laudable life of men (saith A●gustine) if God should examine it and lay aside his mercy. Thirdly, our best actions are not answerable to the benefits of justification. But in reason he which means to merit any thing, must bring that which is equal to that which he seeks to merit. fourthly he that will merit of another, must not think to merit of him, vn●esse he bring some thing of his own to merit with, and not that which is his, of whom he doth intend to merit. But all our virtues, our Faith and good works are Gods (so far as they be good) and not ours. For what have we, 1. Cor 4.7. joh. 15 5. which we have not received? Without me (saith Christ) Ye can d●e nothing. Of ourselves we are not able to think one good thought When we e●ther believe or work, Fulg. l 1. ad Mon. though that faith be ours, and albeit the works ●e ours, yet when we have them, we have them not of ourselves, Lib. ●. de bono pers. c. 7. but they are giu●n of God. Whatsoever (saith Augustine) Cornelius wrought well (Totum D●o dandam est) it must all be ascribed unto God, lest any man happily should exalt himself. Therefore it is absurd to think we merit any thing by good deeds Fiftly, good works in nature follow justification. Augustine saith; De spir. & lit. c 26. Expo. inclinat ep. ad R●m justification goes before the doers of the law. M●● being justified by believing, begin afterwards to live righteously. Rome 4.5. And Saint Paul saith that God doth justify the ungodly. By which then it is plain● that no man is justified for his works. Finally, we have the sentence of the Scriptures with us, and the judgement of the ancient Church. Gal. 2.16. We have believed in jesus Christ (saith Paul) that we might be justified by the faith of Christ, and not by the works of the lame: because that by the works of the law no flesh shall be justified. God both saved us, not according to the works of righteousness which we have done, 'tis 3.5. but according to his mercy. Epist. 71. Ambrose saith: Let no man glory in works, because no man is justified by his works. In Psal 67 Augustine faith: The ungodly is justified by faith without the merits of good works. In Rome 8 Primasius saith: It is God's purpose to justify the wicked by faith alone, without the works of the law, Serm. in C●●nt. 23. Sir 61 in Cant. or any other merits (of ours) whatsoever. H●mini● justitia, indulgentia De●. God's pardon (saith Bernard) is man's righteousness. My merit (saith he) is God's mercy. We conclude therefore▪ De Vita ●eata & la●. saying with Ambro●e; We are not justified by works▪ but by faith: because fleshly 〈◊〉 is an impediment to work: and with Primatius, In 4. c Rom. God doth justify the ungodly, but not by works, which ●e wanteth. For if he should justify him according to works, he must be punished, and not delivered. The external mo●●er then and meritorious efficient of our justification is Christ by his obedience. 2. Cor. 5.21 For God made him to be sin for us, who knew no sin, that ●e should be made the righteousness of God in him. Rom. 3.24 We are justified through the redemption, that is in Christ jesus, whom God hath set forth to be a reconciliation, through faith in his blood▪ Ad Ponif. ●. ●. c. 4. Augustine saith; Christ alone hath 〈…〉 the punishment for us without his 〈◊〉 demerits, that we might obtain grace by him without good merits. Christ (saith Basill) is true righteousness, 〈…〉 ●iuin● 〈◊〉. who is made unto us of God, righteousness, wisdom▪ sanctification and redemption. Pe●k. on Gal. 216.6. As the 〈◊〉 covered the dike and the Decalogue: so he covereth 〈◊〉 sin, and he hides our bodies and souls from the furious indignation and vengeance of God. Now the obedience of Christ, is twofold▪ active and passive. The former stands in his perfit fulfilling of the Law: the latter is contained in his passion both in life and death. By the passion of Christ our sins are remitted. Therefore Peter says: 1. Pet. 2.24 that he bore our sins upon the Cross. Reu. 1.5. And john likewise saith: that he washed v● from our sins in his blood. And long before them the Prophet Esay saith: Esa ●3. 5 that he was wounded for our transgressions, and by his stripes we are healed. ●om 3, in Marc. Remission of sins (saith Chrysostome) is on the blood of Christ. His death (saith Am●●ose) is the justification of sinners. ●n. 4, cap ad Galat. By it gods justice is fully satisfied, his wrath is appealed, and ●ll punishments temporal and eternal deserved by sin are quite removed. By his fulfilling of the Law we are reputed and esteemed righteous. Rom. 10 4 For Christ is the end of the Law for righteousness unto every one, ●. Cor. 1.3. that believeth. ●e was made unto us of God righteousness. Rom. 5, 1, Serm in Cant. 6.1. By the obedience of this one, many shall be made righteous. Lord (saith Bernard) I will remember thy righteousness only: for that is also mine. For thou art made unto me righteousness of God. Now this his righteousness is not ours, but his originally, & is made ours by God's tree imputation. It is imputed to us & by God accounted ours (Christ being our Surety, and standing in our stead) and so appropriated to us, as if we had performed it in our own persons. Serm. ad ●il Temp. Ep. 190. Bernard saith that the righteousness of Christ is imputed to us. And again; the justice of another is assigned unto man, because he wanted his own. The satisfaction of one is imputed unto all. And no man must think it strange that the obedience of Christ could satisfy for the disobedience of all the Elect, & make them to be reputed righteous with God. For in that it was the obedience of God, that is, of that holy man, Act. ●0. 28 who was true God, it was of endless merit, & of invaluable value with the Lord. The perfection and merit of this obedience comes from the dignity of his person, that did obey. And though justification be through Christ, yet God may be said to justify freely, because it comes freely to us, we do nothing for it: and because also it was his free love, john. 3.16, which moved him to send his son to suffer for our sins and to fulfil the Law fully for us. Neither must any man imagine that Christ did not fulfil the Law for us, but for himself only, and consequently that his active obedience is not imputed to us. Rom. 10.4. For Christ is not only our redemption, but he is also the perfection of the Law for us that believe in him. Whereupon it is that Ambrose saith; He hath the perfection of the Law, who believeth in Christ. ●ucan. Lo● 31. qu. 14. Moreover Whole Christ is given unto us with his benefits. Otherwise, if his Passive obedience were only imputed to us, it would follow that half Christ were only given us (Patientem, non Agentem) to wit, as he is a Patient, and not an Agent, or doer of those things, which are pleasing to his Father, and (auferentem peccat●) only as he takes away sin and death, and not (aff●rentem justitiam) bringing righteousness. 〈◊〉. 9▪ 6 But he was not borne for himself, but for us, and was given unto us, that he might both do for us the things that were to be done, and suffer the things, which were to be suffered. ●●k on Gal. 2.16. Again▪ Christ as man fulfilled the Law for▪ himself: that he might be in both natures an holy high Priest, & so continue. Nevertheless as Mediator, God and Man, he became subject to the Law, and in this regard he did not fulfil t●● Law for himself, neither was he bound so to do. Neither must this seem strange to any, that the Law should both exact obedience, and the penalty too. For howsoever in the state of innocency, the Law threatened the penalty, and only exacted obedience: yet since the fall, it doth both exact obedience, & the punishment. The threatening of the Law exacts the punishment: the precepts exact obedience. And albeit Christ hath kept the Law fully for us, yet none must from thence conclude, that therefore we are not bound to keep the Law. ●hat (saith one) which Christ did, M Perk. ibid. we are not bound to do for the same end, and in the same manner. Now he fulfilled the law in way of redemption and satisfaction for us: and so do not we fulfil the Law, but only in the way of thankfulness for our redemption. And though we be bound to obey the Law, yet we must not think that God will reject our obedience for the weakness of it, as he would have rejected Christ's, if his had been imperfect. For he was our Mediator, and therefore his obedience was of necessity to be most perfect, or else God's justice had not been satisfied, and so we had perished: and beside, all our imperfections and defects whatsoever are covered with his perfection as with a vail, and so our weak obedience is accepted, and not contemned. Finally for our comfort we must know, that if we respect the Truth of that righteousness, which is imputed to us, wear accounted as truly righteous before God, ●re●●. ● stit lib. 2. as Christ himself is: but if we regard the quantity and subject, Christ is more just, than we, Because he is originally and actually righteous, but we by imputation: he is subjectively just and by inherency, but we by application & relation in him and unto him. And yet we must not therefore think ourselves to be redeemers. For his obedience is imputed to us only for our own redemption, Perk ref. Cath. and not as it is the price of redemption for all the Elect. As for example, Christ's righteousness is imputed to Peter, not as it is the price of redemption for All, but as it is the price of redemption for Peter. And so much for the efficient causes of our justification. The matter of justification (according as are the parts thereof) is twofold; Remission of sins, and Gods accepting of us as righteous men. Remission of sins is a gracious act of God, whereby for the merit and satisfaction of Christ he doth perfectly forgive both the fault and punishment. Ephe. 1, 7 Therefore Paul saith that by him we have redemption through hi● blood, Rom. 8.1. Heb. 1.3. 2 Cor. 5, 1 even the forgiveness of sins according to his rich grace: and that there is no condemnation to them, that are in Christ jesus, who hath by himself purged our sins, and by whom the Father hath reconciled v● unto himself. Now it were absurd to think that the punishment is retained, when the sin is remitted: For if the proper cause be defaced, than the effect thereof must needs be also abolished. If the body be removed, the shadow thereof remains not. So if sin be pardoned, the punishment is remitted. As for the crosses, which the faithful suffer, they are to be reputed curses or penalties of vengeance inflicted of God as of an ireful & direful judge, but they are to be esteemed only as trials, or as punishment of castigation imposed of god, as a loving father desiring the welfare & well-doing of his children. Reu. 3.19. Heb. 12.6. ●. 11. As many as I love (saith the Lord) I rebuke & chasten: He scourgeth every son, which he receiveth. If therefore ye be without correction, whereof all are partakers, then are ye bastards, and not sons. Now no chastening for the present seemeth to be 〈◊〉, but grievous: yet afterward it bringeth the 〈◊〉 fruit of righteousness, unto them which are thereby exercised. The Lord tries us by afflictions, as gold is tried in the furnace with fire. He keeps us by the cross within our limits, as water is held in with banks. And with the thorny hedge of troubles & vexations he keeps us within our own walks and pastures, being by nature given to break out and stray. Therefore David saith, Before I was afflicted I went astray: Psa. 119. 6●71. but now I keep thy word▪ it is good for me, that I have been afflicted, that I may learn thy statutes. Blessed is the man, whom thou chastisest. For it is certain, God scoureth away the infirmities of his Saints by many afflictions. It is the Lord, which sendeth crosses to his children to save them, that they freeze not with the wicked world in their dregs. Lib, 4. Ep. 4. For this end (saith Cyprian) the Lord rebuketh, that he might amend us: to this end he mends, that he might save us. De p●n, et confe●. Augustine saith that sorrows before pardon of sins are the punishments of sinners: but after pardon, they are the trials and exercises of just men. And so for death itself, the sting and strength thereof, which is sin, is abolished by the death of Christ upon the cross, 1 Cor, 15 56. Rome, 4.25, & therefore is to be reputed but as a trial or chastisement, whereby the Lord doth teach us humility and the flight of sin, and doth exercise and prove our faith, fortitude and patience. And though in respect of sin it be the entrance of Hell, yet through the death of Christ, it is become the gate of heaven, and as Cyprian speaketh (janua vitae) the door of life. It doth (as it were) convey us out of the wilderness into Canaan, out of a troublesome Sea into a quiet haven, and out of earth into heaven, from woe to weal, and from men to God: yea it becomes the death of sin, that first gave life to it. De Christ. rel. par. 2. We conclude therefore this truth with Vrsinus, saying, God doth not hate us, neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied: in whom also we have remission of those, (sins of omission) and all other our sins, so that by his only merit we are reputed righteous before God. The second part of justification is Gods gracious acceptation, whereby he doth for the merit of Christ's active obedience by faith received of us, account us just and pure, and honours us with the crown of life. And in this respect we may truly be said to be just, perfect and holy men: because we stand clothed with the most perfect righteousness of Christ, which is reputed ours, in which, appearing before our heavenly father, we do receive a blessing, as jacob did of Isaac, Gen 27.15 27. having on his elder brother's garments. Neither must it seem strange unto us that we should be accepted righteous for the righteousness of an other. For albeit this righteousness be Christ's, primarily and by way of inherence, yet it is ours by God's donation and by the application of faith; Bucan Loc. 31. qu. 27. As the payment of our debt is another man's, so far forth as it is discharged by him: but it is our payment, as it is imputed to us. Aquinas saith well: The head and the member is as one mystical person, and therefore the satisfaction of Christ pertaineth to all the faithful, as to his members. The form or formal cause of justification is not faith, love, nor any other virtue, neither is it an infused quality, or habitual sanctity inherent in us. For this were to confound justification and sanctification, which are very different acts, Bucan. Loc. 31. qu. 22. Rom. 4, 2, Phil, 3, 9, as we shall hereafter show. But the righteousness of Christ imputed, considered as it is imputed of God, is the form of justification. Or, Trel●. Instit. lib. 2. the proper and only true form of justification is the free imputation of the righteousness of Christ, by which the merit and obedience of Christ are applied to us by virtue of that near communion, whereby he is in us and we in him. Now God is said to impute the righteousness of Christ unto a man, when he doth adjudge, decree and give it to him, and account and reckon it as his own, and for the merit and worthiness of it doth pardon & acquit him, and repute him righteous. Epist. ad Diog●. O sweet exchange (saith justin Martyr) O unsearchable workmanship, O benefits surpassing all expectation, that the iniquity of many should be covered in one just person, and that the justice of one should make many, that are unjust, to be reputed just. If one (saith Bernard) did die for all, than all died: Epist. 190. ad Innoc. to wit that the satisfaction of one might be imputed unto all, as that one bore the sins of all. Now Christ bore our sins and was made sin for us, 2 Cor. 5.21. not as if our sins had been infused into him, and had been inherent and inhabitants in him, but because they were imputed to him, and reputed his, as if they had been committed by him, he supplying our place, as our Surety and Mediator: even so his righteousness is made ours, not as though it were infused or translated into us as a thing inherent and inhabiting in us, but because it is reputed ours and imputed freely to us, as if we ourselves had wrought it in our own persons. And of this opinion was S. Augustine, Euchi. cap, 41. In explic. cat. a Pare● edit. 1589 page. 448. We are the righteousness of God in him, as he is sin in us, to wit, by imputation. With whom consenteth Vrsinus, the imputation of the righteousness of Christ is not the transfusion of righteousness or of qualities into us, but the absolution from sins in the judgement of God, for the righteousness of an other. For justification and remission of sins are the same. For to justify is for God not to impute sin unto us, but to accept us for righteous, & to absolve or pronounce us just for the righteousness of Christ imputed. The end of justification in respect of God, is the glory of God in an admirable composition of justice and mercy; of justice, because he would have his son to satisfy for our sins, rather than that they should escape unpunished; and of mercy, because it pleased him to impute and appropriate the satisfaction of his son unto us, rather than we wretches should be destroyed. Ob. But some will perhaps imagine that God showed neither justice, nor mercy: no justice, because he punished an innocent for the nocent, & set his teeth on edge, whereas they had eaten the sour grapes: and no mercy, because he forgave none without a satisfaction. Ans. It is true indeed that the innocent was punished: but yet it was done willingly, and not by constraint▪ and he was of the same nature with the nocent, and was also such a potent innocent, as that he did satisfy the justice of the judge to the utmost, and conquer all his punishments with facility. Neither must we deem the mercy of God to be withheld, or not exhibited because he did not forgive without a satisfaction For first, it was of his sole benignity and perfect mercy, without the prevision of any merit, that he came to satisfy, who made the satisfaction for us. 1 joh. 4.10 Herein (saith john) is that love, not that we loved God, but that he loved us, and sent his son to be a reconciliation for our sins. Secondly, it is his grace that he doth apply the satisfaction of his son unto us, who were disposed thereunto by no gift, or merit. Thirdly, we must consider that God's justice is so infinitely absolute, as that we could not be justified without a Mediator. Note. God could not forgive sin without a satisfaction. For otherwise what need was there that the soon of GOD should be brought (as he was) to such horrible misery and to such an accursed death? A kind father would try any way, rather than he would expose his own and only son to extreme terrors and misery. And lest any man should imagine that it is in God's power to remit or to retain sins like debts, we must know that there are two kinds of debts. For there is a debt, which eclipseth and hurteth the honour of the Creditor: and there is also a debt which doth not touch it. Reck. Syst, The, li, 3. c, 3 If the debt do not hurt his honour, it may with great increase of honour be rmitted without any recompense at all, as when a king forgiveth his servant the debt of some thousands of c●ownes. This debt, as it did not hurt the majesty of the king, so it might be forgiven without any hurt to his majesty. But if debts do hurt the honour and majesty of the Creditor, and do directly impugn his nature and glory, without doubt they cannot at his pleasure be remitted without satisfaction. And such debts are sins, at which infringe the rule of God's eternal will, & are enemies to it, so as that they cannot be purged and forgiven without a penalty, but God's justice and uprightness will be diminished. But yet though his mercy could not shoulder out his justice, or any whit eclipse it, yet his justice did not bereave him of his mercy. For of his own mere mercy he found out the way to redeem and save us, when we did not so much as think of any such thing, and therefore as we ought to admire the severity of his justice: so we should also magnify his endless grace and mercy. The ends of justification in respect of ourselves are▪ that we may be pleasing unto God, that we may have peace of conscience, and true tranquillity of mind, that being redeemed from misery we might be saved, and finally that we should strive against the stream of our own corruptions, and keep a constant course in piety: or (to use the words of Zacharie) That we being delivered out of the hands of our enemies, Luke 1.74.75. should serve him without fear all the days of our life, in holiness and righteousness before him. Tit. 14. For Christ gave himself for us, that we should be zealous of good works: and bore our sins on the cross, that we being dead to sin, 1. Pet. 2.2 4 should live is righteousness. Loc. 31. quast. 44. To this end (saith Bucanus) are we justified by faith for Christ, that the old man being abolished by the efficacy of Christ crucified, Christ may live in us, and we by the study of good works, may show ourselves thankful unto God for so great a benefit. Therefore Paul almost in all his Epistles, draws his doctrine of sanctification and good works, out of the doctrine of Faith or justification, as the effect out of the cause, or as an necessary consequent from the Antecedent: H●c, ille. In like manner Augustine saith: Tom. 4. lib. 1 ad simplic. Resp ad 2. quaest. Christ died for the wicked, but not that the wicked should remain dead, but that being justified, they should be converted from wickedness, believing in him which justifieth the ungodly. For God hateth impiety. And again: Grace doth justify (or he justifies by grace) that he which is justified might like justly▪ So than one main end of our justification is, that abandoning all iniquity we should lead our lives in sanctity▪ The effects and consequents of justification are divers. The immediate effect of justification is adoption, Reck Syst. Th. li. 3. c. 7 by which the Elect do now actually please God, as his sons and coheirs of Christ For so soon as the Electare absolved from their sins, they are forthwith adopted into the right ●nd privileges of the children of God. A second effect of justification, is peace of conscience: to wit, when we perceive ourselves to be delivered from our sins, before God's judgement seat, and the judgement of our own conscience. Rom. 8 1. Rom. 5.1. For there is no condemnation to them that are in Christ: and being justified by faith, we have peace with God, even that peace, Col. 4.7. which passeth all understanding: whereas there is no true peace to the wicked: but they are like the raging sea that cannot rest, Is 57.20. whose waters cast up mud and mire: or else they are structen with a spiritual Apoplexcy, which hath reaved them of all true sense, and are so benumbed in their conscience, that they can feel nothing till it be roused and awaked. Thirdly, our justification makes us have access to God by prayer, with confidence to be heard for Christ For sin was the makebate and wall of partition, betwixt God and us: now our sins are done away, when we are justified, and therefore with boldness we may approach unto the throne of Grace. Rome 8.15. We have now received the Spirit of adoption, ●eck. 16. by which we cr●e Abba Father: that is, by which we conceive very good hope in him, to whom we pray like suppliants, that he will in fatherly affection toward us, give us th●se things we stand in need of. Fourthly, justification begets patience in afflictions, and makes a man rejoice in the midst of tribulations. Being justified by Faith, we have peace to Godward▪ Rom. 5.1, 3 Neither that only, but also we rejoice in tribulations, knowing that tribulation produceth patience: to wit, through the persuasion of our reconciliation unto God, and our assurance that all things, Rome 8.28. how bitter and grievous soever, do work for the best unto them that love God, and are pleasing to him. Lastly, Glorification is an inseparable companion, and a notable effect of justification. Being freed from sin and made servants unto God, Rom. 6.22. ye have your fruit in holiness, and the end everlasting life. The obedience of Christ by grace imputed to us, and by Faith received of us, works in us a desire, care, and endeavour to obey God. His death for which our sins are remitted, works in us another death, whereby we die to sin▪ And his glorious righteousness, wherewith we are invested, and made to be reputed righteous, doth merit for us eternal life and glory. The subject of justification, or the persons, that are justified, or to whom justification doth belong, are the Elect of God, & the sheep of Christ: even all that are predestinated unto life. For therefore the Scriptures speak on this sort: Is 53.6. The Lord hath laid upon him the iniquity of us all. joh. 10.15 I lay down my life for my sheep. Whom he did predestinate, he hath also justified. Rome 8.30, 32. Who spared not his own Son, but gave him for us all: how shall he not with him give us all things also? But for what us? (saith Augustine) Even for them which are foreknowen, In Io●. ●ract. 45. In c. 5. ad Rom. predestinated, justified and glorfiied. Haimo saith: Christ hath taken away in the Elect, not only original sin, In Leuit. l. 17. c. 2. but all actual offences also, and hath moreover given the everlasting life Radnulphus also saith: that the blood of the Highpriest Christ was the expiation of all Believers. I add further, that the Elect are the only persons, to whom this worthy work of God belongs, and none but they. Is 53.11, 12 Matth. 26.28. Heb. 9.28. First, the Scripture is evident: By his knowledge shall my righteous servant justify Many. He bore the sin of many. His blood was shed for many for the remission of sins. He was once offered to take away the sins of many The Scripture saith, Many, and not All, Matth. 1.21. without the exception of any. Thou shall call his Name jesus: for he shall same his people from their sins. Now all are not his. For his people are his sheep: and his sheep are the devils Goaets: all are not his sheep. Ye believe not, joh. 10.26. (saith Christ) for ye are not of my sheep. Some men have never faith, therefore some are never justified. Secondly for whom Christ did not pray, Perk. de praed. for them he did not sacrifice: because to intercede and to sacrifice are conjoined. But Christ prayed only for the Elect and for Believers, and in praying, did offer himself to the Father. joh. 17.9, 19, 20. This is done by sacrificing himself, and making his sacrifice meritorious. I pray for them (saith Christ) I pray not for the world, but for them, which thou hast given me: for they are thine. And for their sakes I sanctify myself. I pray not for these alone, but for them also which believe in me. Origen saith accordingly (Hom. 9 in Leuit.) that Christ prayeth Only for those which are the lords portion. Augustine saith: There is a world of the damned: for this world Christ prayeth not. And there if a world of those that are to be saved: for this world Christ prayeth. And likewise Cyrill: In Io● lib 11 cap. 14. The Lord jesus putting a difference betwixt his and such as were not his: for those only (saith he) I pray, which keep my word and have taken my yoke. For to whom he is a Mediator and Highpriest, on them only he bestows the benefit of Meditation Therefore the Elect and faithful are only justified & redeemed by Christ. Perk. de praed. Thirdly, Christ gave himself, that he might sanctify to himself a peculiar people, that is, a people selected out of others as a precious treasure, and his own proper goods. Therefore it was not Christ's intention, to give himself to be a ransom for all, and every one alike. Lastly, regeneration and life eternal belong not to all. All men do not die to sin, and live to God: and the kingdom of God shall be given to them, Matth. 20 23. Reu. 22.15 Rom. 8.30. for whom it is preprared. Many shall be excluded. Therefore all are not justified. For they that are justified, shallbe also glorified. Isychius saith; In Leuit. l. 6. c. 23. that Christ who suffered for us, hath delivered us from sin and from the bondage of it. And Augustine more plainly: Serm. 44. de ver. 6. Apost. Every one that is generated, is damned: and no man is delivered, but he, that is regenerated. And again, God gave a great price, Serm 109. & bought those, whom he doth revive. It is manifest therefore that the Elect are only partakers of the merits of Christ, and justified in the sight of God. For whereas Christ is said to take away the sins of the world, D. Willet ●n joh. 17. ● joh. 1.29. here the world only: that is, the universal company of the Elect, which are taken from all degrees and callings in the world, is to he understood. For there is as it were a little world of the Elect. Hist. l. 4. c. 1● Eusebius saith; Christ hath suffered for the salvation of the world of those, that shall be saved. And S. Augustine having made a distinction of Worlds▪ saith; Tract. 87. in joh. that this world, which God doth reconcile unto himself in Christ, and which is saved by Christ, and to which every sin is remitted through Christ, is elected ou● of the maligning, damned; 1. Tim. 26. and defiled world. And though the Apostle say that he gave himself a ransom for all men: yet we must in no wise therefore conclude, that all are justified without exception. For the word All, Pol. t. l. 2. c. 2. (as Aristotle in his Politics hath observed) signifieth either every one in particular, and then it is taken distributively: or else Not each particular, and then it is taken collectively, & signifieth any, not each: many & not all without exception of any. Whereas then the Apostle saith▪ that Christ gave himself a ransom for All: he meaneth all believers, of what condition or country soever. Neither 〈◊〉 it any new thing that the word All should be taken in such a sense, Piscat. dis. 〈◊〉. de praed. quaest. 1. par. 49. seeing the like examples may be found: as in Luk. 11.42. Woe be to you, pharisees, for you, ●●the mint, & rue, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all herbs that is, Matth. 4.23 Matth. 3 5 in Epist. ad ●●m. c. 5. herbs of every kind. So Christ is said to heal Every disease, that is, all kinds of diseases. All judea is said to go out to john Baptist. Multi & Omnes in Paulo idem sunt. Many (saith Sedulius) and All are the same with Paul. It is true indeed (I grant) that the obedience of Christ (being the obedience of God) was in itself sufficient to have procured the justification of all without exception: but if we respect either God's decree, or Christ's intention, it is appropriated to the Elect, and belongs to none but them. Lib. 4 the Mist. missae. cap. 4. Innocentius saith: His blood was shed in regard of efficiency for those only which are predestinated: but for all men in respect of sufficiency. Su●●m. de v●●it. Matth. 26. v. 7. In like manner Aquinas: the merit of Christ was alike to all in regard of sufficiency, but not as concerning efficacy. Howsoever his blood and merits were in themselves sufficient for the justification and salvation of all men, yet they did not effectually procure them for all, but only for the Elect, to whom they were ordained and intended, and of whom alone they can be rightly received and embraced. Now those that are justified, must be considered in a double condition. One, according to nature, Trelc▪ inst. l. 2. the other according to supernatural grace. According to nature they are sinners (for he justifieth the ungodly, Rom. 4.5.) and therefore obnoxious to the accusation, and malediction of the Law (for cursed is every man that continueth not in all things, Gal 3.10. which are witten in the Law to do them.) But according to supernatural grace, they are believers: or engrafted into Christ by faith. For the righteousness of God, is made manifest by the faith of jesus Christ Unto all, and upon all that believe. And 〈◊〉 much for the persons, whom God doth justify. The time of justification is in this life, with some sooner, and with others later; but with none at all after this life is ended. Vrs●inus saith well, Remission of sins is given to all the Elect and to them alone. Yet all the Elect have not always remission of sins: but all Believers have it always, because they only have remission of sins, who believe that they have it. But this the Elect do and always believe: but than first, when they are converted, and endued with faith. Yet in respect of the fore-determined purpose of God, they have always remission of sins. And albeit, Rom. 3.22. sanctification do often by some fruits thereof appear before justification, yet this in nature is before the other We see the light usually before the Sun in the morning: and the brook doth often offer itself unto our eyes before the spring. The Properties of justification are five. First, it is most excellent: Rom. 4.5. Rom. 3 25 Ephe. 5.2. and that in respect of the justifier, which is God: 〈◊〉 respect also of the meritorious efficient thereof, which is Christ and in regard of those admirable effects which it doth pro●u●e, one amongst the rest is this, which I add unto the former, whereof we have already spoken: to wit, that it gives a man the right use of the good creatures of God which he hath created to be received with thanksgiving of them that believe▪ 1. Tim. 4. ● ●or unto the pure (which men are▪ when they be purged by faith in the blood of Christ) ●l things are pure: but unto the that are defiled (as every one is, Tit. 1.15. until God do justify him) and are unbelieving, is nothing pure, but even their minds and consciences are defiled. The Reprobates therefore and unbelievers abuse the gifts of God, De nat. h●m. l. ●. c. ●8. rather than use them. Therefore (as Danaeus speaketh) God doth fatten them in this world as H●gs for the slaughter. On the contrary, those that are now justified by faith in Christ, do use them lawfully. For they are fed of God, Dan ibid. as his household servants. They are not thieves and Usurpers of them as the wicked are, but they hold them as lawful heirs and owners of the world: 〈◊〉. Secondly, justification is a most free act▪ performed freely by God without coaction, or the least inducement by any dignity present, or foreseen to be in us hereafter. For being absolute Lord of all, he may show mercy on whom he lists. We are by nature all the children of wrath, Ephes. 2.3 and the victuals of the devil, destitute of all true grace and subject to the curse: and therefore it is a wonder that we are not all consumed. We must needs then confess, that the free grace of God in Christ hath made the difference. Orat. 4 〈◊〉. Rom. 3.24 Chrysostom according to the Scripture truly saith: that God of his grace alone doth justify our kind, and not through our good deeds, labours, nor recompense. In ep. Rome And Theodulus saith: Christ is the Author of righteousness, to them that believe in him, even unto them that had done nothing righteously. Here then by the way we may remember, that our juctification is free, in regard of us, that did not deserve it: and free also in respect of God, who did freely devise & dispose the means thereof and freely works faith within us, by which we do apply it to us. But it is not free, but justly performed in regard of Christ, who by his all-sufficient merits did deserve it, and by desert acquire it. Thirdly, justification is one absolute, entire, and individual act. Keck. Syst, ●he, li, 3. c, ● It is once only acted essentially and directly in this life, although it it be divers times renewed and applied a fresh: to wit, when the person justified doth fall into sin, and repent. Now though justification be a most perfect and plenary work of God, yet we come to the full persuasion of it but by degrees: and though God at once forgive a man his sins by an absolute act, which admits neither increase nor decrease▪ yet that man receives his pardon by such a faith, or such a persuasion of faith, as is not always one, but sometimes stronger, sometmies also weaker, ebbing and flowing like the salt waters, sometimes appearing, and some times hidden, like the sun, with a thick mist or dusky cloud. Fourthly, justification is an immutable, inviolable and irrevocable a●● of God. Peccata semel remissa nunquam redeunt: sins being once remitted, are never after called into question. And he that is once of God for Christ reputed righteous shall be reputed righteous forever. If it sho▪ d be otherwise, it were either long of God or of ourselves; but not of God, who is on changeling: I am the Lord, Mal. 3.6. I charge not: nor of ourselves: ●. Pet. 1.5. for we are kept by the power of God through faith unto salvation, and so governed by his spirit, ●. joh. 3.9 as that we neither do sin, nor can sin with full consent of will, and without the reluctation and conflict of the spirit. The Godly and ungodly do oftentimes commit the same offence if we respect the act, but it is not the same, Stur● de ●praed▪ Thes 12. if we consider their manner of acting it. The godly sin against their conscience: but not against their full conscience. But the ungodly sin against their 〈◊〉 ●●conscience, and that ●ully: And therefore albeit a man that is justified▪ fall into some grievous sin, as David did, yet grace is not utterly put out, neither hath he lost the benefit of his justification▪ though for a time he feel it not. Now this property of immutabili●ty is very rare and excellent by much to be preferred to all earthly things▪ For Riches remain not always▪ Pto. 27.24 nor the the crown from generation to generation. Pto. 31. 3●. Favour i● deceitful and beauty i● vanity. The fashion of this world passeth away. ● Cor 7.31 And what 〈◊〉 life? It is even a vapour that appeareth for a little 〈◊〉, 〈◊〉. 4. ●4. and afterwards vanisheth away. Is. 40.6. For all flesh is grass: and all the glory of man is as the flower of grass. The grass withereth▪ 1 Pet. 1.24 and the flower fa●leth away: but the justification of a sinner remaineth for ever▪ It is enacted and enroled in heaven it shall not be repealed and obliterated upon the earth. Fiftly, justification may be perceived & known, and that three ways. First by the suggestion of God's spirit. Secondly by faith▪ which is a certain assurance or persuasion of the love of God in Christ. Now a man may assure himself of faith, ●f the●● two things be in him. First if he love God for God himself, and his neighbour truly, as himself. For lo●e accompanies faith, as the light doth the sun. 1 Tim. 1.5. Indeed it proceeds f●om faith: and as Gr●gor●● saith▪ Quantum 〈◊〉, ta●tu●● 〈◊〉. As is our faith 〈…〉 our love. Secondly, a man may assure himself of justifying faith if he do strive against his doubtings, and with an honest heart do will to believe, and unfeignedly desire to be reconciled unto God, and do with a●l, constantly use the good means, that God hath ordained to beget and increase faith. M. Perk. ●● Galat. 2. ●6 For God accepts the will to believe for faith itself, and the will to repent, for repentance. The reason hereof i● plain. Every supernatural act presupposeth a supernatural power or gift: and therefore the will to believe and repent, presupposeth the power and gift of faith, and repentance in the heart. Thirdly a man may come to be assured of his justification by certain unfallible tokens and 〈◊〉 of it: some whereof I will here set down. M. Green ●am. The first is a joy most unspeakable and glorious, wherewith our hearts must needs be ravished, when we see ●ur selves by the righteousness of Christ of the free grace of God▪ redeemed from death, delivered from hell, and freed f●om the fearful condemnation of the wicked. The second is the peace of conscience. While sin and the guilt of sin remained, there was no peace nor quietness to be found, but fear within▪ terrors without, and troubles on every side. But when our sins are once nailed to the cross of Christ, and forgiven us, than the winds are laid, the waves are settled▪ the sea is calmed, the soul is quieted, and imparked within the pales of peace. Thirdly (that no man may think fleshly sottishness, and the stupour of the spirit to be found security & true tranquillity; being indeed but like a carme be●ore some violent, no outrageous temp●st) we may know that our peace is good, and that 〈…〉 f●●●●on is passed with God, ●f w● 〈◊〉 a promptitude and 〈…〉 to d●e that which is good. 〈…〉 a man doth find 〈…〉 for the forgiveness of sins, Greenham. 〈◊〉 love of God constraineth 〈◊〉, 〈◊〉 ●●y: which he conceiveth▪ 〈…〉 him, and putteth life into h●m for 〈◊〉 performance of those things, whic● are pleasing unto God. His understanding, is enlightened▪ his judgement is reform, his affections are b●●●r●d, his joys are in heaven, his desire are to Christ-ward▪ his walk is t● Canaan, his course to jerusalem, 〈◊〉 his anger is consumed upon his own● corruption. For we must know 〈◊〉 when God doth in p●te righteousness unto a man to prevent his damnation by sin, than he doth also infuse righteousness into him to ●inder the ●●●●nation of sin. Therefore Paul ioyne● both together, when he saith that Christ is made unto us righteousness 〈…〉 and redemption: 1 Cor. 1 30. 1 Cor. 6 ●● and when he t●ls his Corinth's, that they are v●●sh 〈…〉 and justified So then he that ci●cumciseth the fore skin of his heart by true repentance, he that wa●●eth against all his lusts, & truly st●●●h to serve the Lord in all his precepts▪ he may know for certain that God ha●h cut the cords of his sins, and hath cast them all behinds him But ●●●●e are many circumcised to 〈◊〉 not to the Lord: M Greenha. they are the cir●u●●●sion of the King and of the Queen they leave ma●y gross sins p●●●shable by imprisonment, but for others as great, but not p●nal, they pass over. These men must know what so long as they addict themselves to their known enormities without repentance, they are out of the kingdom of Christ & are not clothed with the robes of his righteousness, but co●●red with the rotten rags of their own wickedness For those, that are in Christ, walk not after the flesh, Rom. 8. ● Gal. 5.2 but after the Spirit. They, th●t a●e ●is, have crucified the flesh w●th the affections, & the lusts. But to live in sin, is to take sin down from the cross, and to put life and spirit into it. 1 john. 3. 1● Finally, as S. john teacheth, we know that we are translated from death to life (which is in our justification) because we love the Brethren. For it is impossible for him rightly to love a righteous man in Christ, who is not as yet himself made righteous by Christ. But when a man is once ●●s●ified by God, he will then begin to love a just man for God. Love lo●es his like. One just man will love another. Martin Luther faith that a man may try and know whether h● be incorporated into Christ, or not, by this, that as he feeleth his heart cheered and sweetened by the feeling of God's promises and favour written in his heart, so such a man (as no man is but he, that is justified) ha●h forthwith regard of his Neighbour, and helpeth him as his Brother, careth for him, dareth him, giveth him, comforteth & coun●elleth him; yea and briefly, he is grieved if there be none, towards whom he may be serviceable: he is patient, tractable, and truly friendeth all men: he doth not esteem the temporal pleasure and pride of this life, he judgeth no man, he defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter go well with his neighbour as that he fainteth in faith, waxeth cold in love, he prayeth for him, he reproveth him according to his calling: he is sorely grieved if any man commit any thing against God or his Neighbour. And all this proceedeth from the root and juice of God's grace, for that the bountifulness, love and goodness of Christ, hath sprinkled and replenished his heart with sweetness and love, that it is a pleasure and joy for him to do good to his Neighbour, and is grieved for his sins, as Samuel for Saul. By these and such like works of grace, a man may come to a certain knowledge of his justification. Which how well worthy it is of our knowledge, they can best tell, which feel. the comfort of it most. And let no man think it imp●ssible to be discerned by man, because it is performed by God without man. For though it be acted by God in heaven, yet it produceth many notable graces in man upon the earth, by which it may be perceived as a vine by her grapes, or as a lamp by her light. Neither let us be induced to think that justification is a changeable or revokable act of God, and that a justified man may fall from grace and perish, and that therefore there can be no certainty made of the continuance of it. For nothing can separate us from the love of God, Rom. 8.39. wherewith he loveth us in jesus Christ our Lord. Who hath redeemed us with his blood. Serm, 109 He (saith Aug.) who hath bought us for so great a price, will not that they should perish, whom he hath bought. ●ex. page 1248. Master Tyndall saith thus. Christ is thine, and all his deeds are thy deeds: Christ is in thee, and thou in him: neither canst thou be damned, except Christ be damned with thee. We conclude therefore according to the truth▪ that as justification is irrevocable, so it is discerneable. Let him doubt (saith M. Philpot) of his faith, that listeth: Fox. page. 1825. God give we always grace to believe that I am sure of true faith, and favour in Christ. And so much concerning justification, the second mean ordained for the execution and demonstration of ●●ds eternal Election. ●rga Dei bonitas veniam non dimidiabi●, Aut nihil, aut totum, to lachrymante dabis. CHAP. VI What sanctification is. All the causes of it are expressed. Four effects of it. The subjects, terms and time of it. Nine properties thereof. Ten tokens of it. THE third thing, wherein the Apostle placeth the execution of the decree of Election, is Glorification. Whom he hath foreknown, predestinated, effectually called and justified, them ●e hath also glorified. Glorification is the communication or free donation of true holiness and happiness to them, that are elected, called and justified. For glory comprehendeth in it both holiness & happiness. Holiness is one degree of happiness, and happiness is the highest degree of holiness. No man is holy, but the same is happy: and no man can be happy, but he must be holy Grace is the inchoation of glory, and glory is the consummation of grace He that sits in the throne of grace, is truly entitled to the crown of glory: and it is one point of glory to be a man of grace A gracious man may be rightly styled a glorious man. Glorification then comprehendeth in it two things, Sanctification in this world, Aquinas ait Deum nos du ●s●r●er glorificasse. 1. per. ●rofectum virtutis & gratia. 2 per exaltationem gloriae. and the collation of eternal happiness in the world to come. Of both these we will entreat in order. Sanctification or Regeneration is a benefit of God, whereby our corrupt nature is renewed to the image of god by the Holy Ghost, Polan. Part. The lib. 1. Or sanctification is an inward change of a man justified whereby the image of God is restored in him. Hypocrates saith of Physic that it is an adjection, and a subraction; Lib, de flatibus. & Adjection of things wanting, and a Subtraction of things redounding in the bodies of men. Even so sanctification is a removing of the corrupt humours of our souls, and an adjection or infusion of spiritual graces, which are wanting. It was excellently said by one. M. Greeneham. The wise men (saith he) which were expert in nature, could say that in every generation there is a corruption. And we see that the seed sown is much changed before it grow up, and bear fruit. Then needful it is that in regeneration there be a corruption of sin, so that as the seed in the ground, so sin in our mortal bodies may decay, that the new man may be raised up, the Spirit of God taking possession of our souls. Now this transformation of a man is very requisite to salvation. Heb. 12.14. For without holiness no man shall see God. If we will not live to God by grace upon the earth, we shall not live in glory with him in the heavens. If we will not die to sin in this world, Ezek. 18.31 Rom. 6.23. we shall not escape death, the wages of sin, in the world to come. If we do not live to God in holiness in this life, we shall not live in happiness with God in the life to come. It is not only necessary in him that is to be saved, that sin be abolished by remission, but that it be likewise mortified by regeneration. Neither is it only requisite that a man stand righteous by the imputation of righteousness, but that a man also be righteous by the infusion of righteousness. Sanctification is not derived to us from our parents. For parents must be considered two ways. First as they are Man, the children of Adam. Secondly as they are holy men, sons of the second Adam: and thus they do not beget their children, though their holiness be a means to make them to be reputed holy with men, 1 Cor. 7.14 and accounted the children of the Church. But they produce their children as they are men, and corrupted in their father Adam, and so convey nature corrupted in Adam to them, although they be regenerated. Take wheat, M. Perk. on jude. 1. make it as clean as you can, sow it and it will come up, not as it was sown, but in stalk, blade and ear, and it brings up as much chaff, as ever it did, though none were sown with it. Even so parents though sanctified by grace, do bring forth children, that are unholy. But the fountain and proper Efficient of our sanctification and holiness is almighty God, Ephe. 2, 10 whose workmanship we are, created in Christ jesus unto good works, Col. 1.13. and who (in mercy) hath translated us out of the kingdom of darkness into the kingdom of his beloved son, Eph. 2.4.5 in whom he hath quickened us through his love, and hath lifted him up with his right hand to give repentance unto Israel. Act. 5.31. And albeit our Sanctification be the work of the whole Trinity, yet it is immediately performed by the holy ghost: therefore by a peculiar epithet he is called Holy, and we are said to be borne of the Spirit, 1 john, 3, 5 1 john, 3, 9 Matt, ●, 1, Bucan Loc. 3. q, 27, who is also compared unto seed, and unto fire and water. Unto seed, because of his virtue, as it were of seed, the faithful are renewed, and created new men, that being dead to sin they might live unto God. Unto fire, first because he doth eat out the dross of sin, and consume our lusts, and so refine us: secondly because he doth enlighten our minds, and shine like a lamp, & show us the way, wherein we ought to walk: and lastly because he doth set us on heat, Greenham. and inflame us with a zeal of God's glory, with a care of our duty, and with a love of all mankind. And unto Water, Bucan, ibid.. because he doth refresh us, & extinguish our spiritual thirst, and because he doth water us being destitute of all the juice of life, and make us fertile, and (finally) because he doth wash away the filth of our hearts, joel. 2, 28 Is, 44, 3 and is powered out like water upon Believers. In like manner also he is compared to the Northern and Southern winds, Cant. 4, 16, to the Northern, because he doth pinch & dry the luxurious humours of our hearts, and cool the unnatural heat and swelling pride of our souls, and kill those worms of wickedness, which lie (as it were) at the very root of our hearts. And to the Southern, because he doth comfort us with his warm blasts, and moisten us with his sweet showers, and dissolve our frost bitten affections, & make us to sprout up and look fresh like flowers. The meritorious cause of sanctification is jesus Christ, who by his death and obedience hath merited for us, th●t the holy Ghost should be given us to refine and purge us. And therefore he is said to be made of God unto us Sanctification. 1 Cor, 1, 30 As by Adam our nature is corrupted: even so by Christ it is restored. The Ministers of the word are gods lively Organs, Act, 26, 17, which he useth to draw men out of the territories and regiment of the Diue● into the kingdom o● his son▪ Paul is said to be sent to convert the Gentiles from darkness unto light: 1 Cor, 4, 15 & to the Corinth's he saith, In Christ jesus I have begotten you by the Gospel. The instruments, which he useth to this purpose are the word and sacraments. God's word is compared to fire and to an hammer. jer. 23.29. For through his blessing it doth break our marble hearts, and burn up our sin like stubble, and kindles in us a zeal of his glory, 1 Cor. 1.21 & a true love of righteousness. And by the foolishness of preaching it is his pleasure to save them, that believe. And as concerning the sacraments, they represent and seal unto us our insition into Christ, our new birth, and our progress and spiritual nutrition unto eternal life. The matter of Sanctification, are the parts whereof it doth consist. The parts or acts of sanctification are two; the Remotion of evil, or Mortification, and the Substitution of good, or Vi●ification. Mortification is a part of Sanctification, whereby the power, M. Perk. o● jude. ●. strength, and tyranny of original sin is weakened, and also by little and little abolished. The ground whereof is the power of Christ's Godhead, or the efficacy of his death, which being by faith applied, is as a Corafine to consume the corruption of our nature. Polan. part. Theol. l. 1. Vivification is the second part of our Regeneration, when as we are raised up to a new spiritual life, that we might live unto righteousness. Or it is a work of the spirit, by which true Christian habits, virtues, and dispositions are infused & increased in us. And this substitution of good, or Quickening is, Perk. ib. Where Christ dwells and reigns in our hearts by his spirit: so as we can say, we henceforth live not, but Christ in us. The ground of this, is the virtue of Christ's resurrection, or the power of his Godhead raising up his Man head, & releasing him of the punishment and tyranny of our sins: which virtue and power is as a Restorative to restore and quicken us, that we might live unto God in holiness and newness of life. Mortification then is of the Old● man, which is the vitiosity and distemper of our nature derived from Adam the first. Vivification is of the New man, which is the nature of man refined and restored to the image of God: and this is derived from Adam the second, Col. 2.3. in whom are hid all the tre●sures of wis●●●▪ knowledge and holiness. The form of Sanctification is the very translation and alteration of the heart and life: or a spiritual reduction and conversion of a man by God from the uncleanness of sin, to true purity and Christian sanctity. The ends of our Sanctification are the glory of God, the salvation of our souls, the edification of our Brethren, the beautifying of our honourable procession and calling, the silencing of Atheists and profane Mockgods, the alluring of others unto God & godliness, & that we might be something like God our father▪ and Christ our elder brother, and gather assurance to our souls that we● are in the state of life. The effects of Sanctification are first the true love of God, ourselves, and our neighbours. Secondly, a serious desire to do all good duties, and to avoid all the courses of sin and wickedness. Thirdly it makes him, that is sanctified, to covet and labour for the renovation and conversion of others. Finally, it is the root of all those good fruits we bring forth and bear. For if the fountain be altogether corrupt and foul, the waters must needs be also nought and fithy. For who can bring a clean thing out of filthiness? There is not one. But when a man is once truly sanctified, though not fully, the good works he doth, are then truly holy, though not fully. The Subjects of Sanctification, or or the persons sanctified, are such as are elected, called and justified: and therefore the Apostle saith, Rom. 8.30. that whom God predestinated, called and justified, he did also glorify. These and none but these are truly sanctified. For God sanctifies those only, whom he maketh to be Temples of his spirit: but all men are not such: yea, there are a number in the world, that sit in perpetual darkness, and worship the very devil. Indeed a Reprobate may seem holy, but he is not holy, but is like a fair apple rotten in the heart: or to a wound that hath a skin drawn over it, but yet festers inwardly. And they may live amongst God's holy one (as Frogs and fishes in one pond) but they are not of them, but indeed pertain to another state. 1. Cor. 1 30 And finally, Christ is sanctification to those only, to whom he is wisdom, righteousness, and redemption: which he is not unto all, but unto his own people only. Now why Christ doth not communicate holiness unto all, as Adam did corruption, Danaeus de n●t. l. 2. c. 16 the reason is, because the manner, by which Adam doth communicate his evils unto all and every one, is natural, to wit, generation, and human nature: but the manner by which Christ doth communicate his benefits, is supernatural: to wit, faith, and the grace of God, whereof all men are not partakers: for it dependeth on God's Election. Therefore whosoever have human nature, the same are sinners. But they only are renewed, who are possessed of faith. Furthermore, those which are sanctified, must be considered in a twofold estate: first, as they are in themselves till God do work upon them, and that is, loathsome and ugly, dead in sins and trespasses. Ephe. 2.5. Even when we were dead in sins, hath he quickened us together in Christ. Secondly, as they are made by grace, & that is a royal priesthood, 1. Pet. 2. 9 1. Cor. 3.16, 17 an holy nation, and the Temples of God, and of his Spirit. Finally, these things are worthy to be known concerning the regenerate. First, their Country, Dan. ib. e● Grynaeo. which is heaven: Secondly, their Parents, to wit, the holy Ghost and the Church: Thirdly, their Essential parts, these are an intelligent soul and an organical body: Fourthly their food, which is the word of God: Fiftly, their disposition or condition, & that in the mind is a divine light, and reformation in heart: Sixtly their warfare or endeavours, which is the flight of the pleasures of the flesh, and of fleshly vanities: seventhly their Religion, and that is true godliness, and faith in Christ: Lastly their consummation, which is eternal life. The objects, or two terms of Sanctification, are corruption and sin to be diminished and extirped: and Christian holiness to be planted, inpired and augmented. The subject in which this sanctification is wrought, ●. Thes. 5.23. is the whole man according to both soul and body, yea, and life also. Yet here by this way we must observe that sanctification doth not alter the ve●y substance of a man, but only his corrupt and sinful qualities. M. Perk. on ●ude. 1. It rectifieth, but abolisheth not affections. It corrects and moderates mirth, and sorrow, and such human passions, but takes them not quit away, It tunes the jarring strings of a man's heart, but it breaks them not in pieces. Even as the fall of man did not abolish a man's essence, but corrupt his faculties, even so the raising up, and the renovation of a man doth not a●ter his very substance, but doth only change his corrupted qualities and powers. Now the Sanctification of the soul consist first in the alteration of the mind, whereby ignorance is by little and little abolished, and the mind enlightened to know the true God and his mercy in Christ, and to know a man's self and to see his secret corruptions against the ●aw, and to know how to behave himself unto God and man: a● also to approve the things of God, and to mind and meditate on things spiritual and celestial. Perk. ib. Secondly it consists in the renovation of the will. Which is when God gives grace truly to will good: as to believe, fear, and obey God. But yet this will is weak and not without resistance and contention made by the flesh, Perk. ib. Thirdly, it consists in the sanctification of the memory, which is an openness by grace to keep good things, specially the doctrine of salvation. Fourthly, it stands in the regeneration of the conscience, as when it is fitted to give true testimony to a man's heart of the remission of his sins, and of his care to serve God. Fiftly, it consists in a spiritual transformation of the affections, as love, joy, sadness, anger, fear and such like, whereby a man that is justified, doth so temper them by his reason refined, and by the light of the Law, with the help of God's Spirit, that they do not break out (as in the wicked, that give the reigns to their lusts) but may be held in some good order; howbeit in this life, this is done with much strife & reluctation, and is rather affected then effected. Sixtly, it consists in the sanctification of the appetite or desires, Keck. Syst. Tho. 3.6.9 by which a man justified obtaineth conformity with good reason and God's law in the desiring of meat, and in other things which appertain to the appetite: Perk. ib. Or the sanctification of the appetite stands in the holy ordering of our desires in meat, drink, apparel, riches, &. And in the practice of three main virtues: sobriety, chastity and contentation: by which the appetite must be governed. Polan. part. theol. l. 2. Sobriety, is a continence from superfluous meat and drink▪ and from a wilful macerating and afflicting of the body. Polan. ib. Chastity is a continency from wandering lusts, and from all impurity, both in wedlock, and out of it. Contentation is when a man is contented with his present estate▪ whether rich or poor, noble or inglorious. Col. 4.11.12. Paul saith, I have learned in whatsoever state I am, therewith to be content. I can be abashed, and I can abound: every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. Lastly, the sactification of the soul consists in a Christian resolution, and constant endeavour with all our forces to please God, and to testify our love unto him in the serving of our neighbour▪ and seeking our own salvation: and withal flatly denying of ourselves: Perk. ib. Which is, first, when we hold God to be wiser than we are, that so we should be both directed, and disposed of by him. Secondly, when we account him more careful for us, than we ourselves can be, and so rest well satisfied with what condition of life soever he sets us in. The Sanctification of the body is that, whereby the members thereof are made fit instruments for the soul regenerated to work the works of God with; it being become obedient to the mind illumined and the heart reform, through the work of the Spirit, who now hath made it the Temple of his holiness, whereas before it was a slave to the flesh, 1. Cor. 6.19 and a shop of iniquity and uncleanness. The Sanctification of the life is a visible reformation of it, when as it is dedicated to God and good duties, those sins being abandoned, which reigned in it in former times. And so much for the Subjects of Sanctification● where remember that this work of the Spirit is wrought in the whole man: and that it belongs only to the faithful and Elect of God. Civil moralities, outward formalities, and such graces, as do only bridle and repress sin, may befall the reprobate: but Christian virtues, and such graces, as do supplant and suppress sin in our souls, such works of the Spirit▪ as do revive and restore God's image, are appropriated to believers. The time wherein Sanctification is wrought, is in this life; in some sooner, in others later, but in none after this life, if we respect the beginning of it, and not the finishing. For it is begun ever before death, and never after. He that would be saved in the life to come, must be sanctified in this life. None live like victorious Princes in the Church triumphant, but such as have been courageous soldiers in the Church militant. The properties of Sanctification are many. First, it is a most gracious and free work of the Lord, without all obligation or merit of ours. For the Spirit of God bloweth with his blasts of grace both when, Ephe. 2.4.8 how and where he listeth. And the Apostle teacheth us that our quickening and salvation, is through the great love and grace of God. Lib. 2. de praedest. san. cap. 15. It is not given us (saith Augustine) for any merit (to wit of ours) that we are borne again of water and of the Spirit: but it is freely given: and if faith have brought us to the laver of regeneration, we must not therefore think that we gave something before, that saving regeneration might be given as in the way of recompense. Secondly, this new birth is so needful, as that without it we cannot be saved. The kingdom of grace is the suburbs of the kingdom of glory: he therefore, that walks not through the suburbs, shall never enter into the City: a man must be in the kingdom of grace, or else he shall never be admitted into the kingdom of glory: no grace, no glory: no holiness, no happiness, no heaven, no heavenly honour. joh. 3.3. Except a man be borne again, Lib. 1. add Simplic. q. 2. he cannot see the kingdom of God, neither in this world nor in the world to come. There are (saith Augustine) certain beginnings of faith, like unto conceptions: but yet, that a man may come to eternal life, it is not only needful that he be conceived, but that he be also borne. Thirdly, Sanctification is an unresistible act of the Spirit. For when the holy Ghost doth seriously intend to sanctify a man, he doth so work upon him, that he shall willingly yield, how unwillingly so ever his will be by nature. Aug. 16. On whom God showeth mercy (saith that learned Father) he doth so call him, as he knoweth convenient for him, that he may not reject him, which calleth to him. The same may be said concerning sanctification. Fourthly, our Regeneration is but once begun, howsoever our holiness sometimes increaseth, and sometimes decreaseth. The Scripture speaketh but of one new birth. Tract. in joh. 11. c. 12. As there is (saith Austen) one fleshly generation, neither can there be made a return into the womb: so is there one spiritual regeneration. Semel enim nascimur, semel quoque renascimur, We are once borne, and we are once born anew. We are but once brought forth by our natural mother, once begotten by our natural father: so we are but once begotten of our heavenvly father, and but once brought forth and borne of our spiritual mother, which is the Church. Fiftly, Sanctification is an infallible argument of eternal salvation. Grace is the testification of glory: and glory is the promised compensation of grace. 1. Tim 4.8. Godliness hath the promise of this life, and of that which is to come. Greenhan. When we have received mortification and sanctification is hansels of God's mercies, them may we hope for heaven: for they that have received grace, shall also receive glory. And as we have behaved ourselves in the kingdom of grace in this world, so it shallbe done unto us in the kingdom of glory in the world to come. Holiness is a sign of honour: and the more we have of holiness, the more we shall have of honour. Sixtly, sanctification is a very excellent & commodious work of God. First because it is wrought by his own finger, & by his own hand engraven upon the tables of our hearts. Perk. on Gal. 5.3. Secondly that it is a Reformation and change according to the whole law of God, and contains in it the seeds of all good duties. Thirdly, because without it our life is most vile and despicable, wholly corrupt and sinful. For (as Augustine saith) how can he live justly, Lib, 1. ad Simp. q 2. that is not justified? How can he live holily, who is not sanctified? Or how can he live at all, who is not raised up to life? Seavently, Sanctification is in this life imperfect. Sin is not all at once consumed: but the scum thereof is almost continually boiling and walloping in us, foaming out much filthy froth and stinking savours. If we say (saith john) that we have no sin, 1. joh. 1.8. we deceive ourselves, and truth is not in us. Li. 3. in ●. Reg. 6. There is none so holy (saith Gregory) which hath not in him some corruption which he may lament. Li. 6: cont. gent. c. 13. No man (saith Lactantius) can be without sin so long as he is burdened with the garment of his flesh. Death must end the conflict betwixt the flesh and the spirit. So long as we live sin will not die. I●ie will live, till the Oak be hewn down. Before there be an universal cleansing, Greenh. there must be a dissolution of nature. The body must first rot before grace shall reign without disturbance. It is true indeed, that the corruption of our nature is abolished in Baptism in respect of guilt and condemnation, but not in regard of existence. Concupiscence (saith Ambrose) is taken away in Baptism (Non ut non sit, sed ne obsit) Not as touching the being of it, but in that it shall be no impediment of salvation to them, that are baptized with water and the holy Ghost. For it is to such no Prince, but a Rebel only: it neither shall damn them, nor domineer within them. M. Greenh. But as a Serpent cut in diverse pieces hath but certain relics of poison, and remnants of fierceness in the maimed members & mangled parts thereof, and is not able to exercise the like violence to a man, as when it was whole and perfectly membered: so howsoever s●me relics of sins remain in our old, but in our martyred Adam, yet it hath no such force or fierceness to prevail against us, at when it was in perfect age, being then like to a mighty Monarch, rather than to a poor prisoner. And although those that are regenerated may be termed just and perfect, yet it is only in comparison of the wicked, who are in bondage under sin, & respect of Imputative righteousness: and for that they are perfect because (like Infants) they have all the parts of a Christian▪ and not the perfection of those parts. All the seeds of saving graces are sown in their hearts, but they have not the ●ull groat of them in this life. No man is so washed, Remeg. in ps.. 24. In 6 c. Ro. but he may have dusty feet, traveling after his washing. And as Ans●lme speaketh, The body of sin is destroyed, not that in bred concupiscence should be on the sudden consumed and quite extirped i● the very flesh, that liveth: but that it may be no let to him, that is dead, in whom it was, when he was alive. It is destroyed not from having a being while we are alive, but that we should not be compelled to serve it. Sin shall be, but it shall not be to reign, but rather that the regenerate man may vex and afflict it like a most odious enemy, and cut off (as it were) the hands and the feet thereof, judge. 1.6. (as Adonibezeks were by the Israelites) till at length it be clean defaced. The truth of that which hath been spoken, will evidently be seen by this comparison. Take a vessel full of water: M. Perk on Jude 1. let a portion be taken out, and an equal portion of hot water be put in, it becomes lukewarm all of it, partly hot, and partly cold: even so every man is a vessel of water filled with corruption to the bri●●: if a part of his corruption be taken away, and a proportional part of holiness put instead of it, the whole man becomes partly holy, partly unholy. And albeit holiness and sin be contrary, yet may they be both in one subject as light and darkness in the air at the twilight, being there remissly & neither of them predominant or absolute victor, but remaining in continual combat. Now the reasons, why the Lord doth not finish man's sanctification in this life, may be these. First, that we might seek after perfection more earnestly, and covet it more ardently. Secondly that despising this world, we might the more affect our heavenly life, as knowing that our perfect sanctification shall not be wrought till we come into heaven. Vrsine. Thirdly that we might be humbled and exercised in faith, patience, prayers, and skirmishing with the flesh, & might not wax proud with a conceit of perfection, but daily pray, Enter not into judgement with thy servant, Psal. 143. ● O Lord, Forgive us our trespasses. Calvin saith, Mat. 6.12. that our reparation is not finished all at once, but that God doth abolish the corruption of the flesh by degrees i● his elect, That they may exercise themselves in repentance all their life, and know that of this warfare there is no end, but i● death. Fourthly the Lord thus doth tha● we might exercise and take notice o● our spiritual wisdom and Christian fortitude and magnanimity, in defeating the wiles of sin and the plots of the Devil, Revel. 1.6. and in contending (like courageous Kings) against all our spiritual adversaries, and finally in disdaining to give place to the flesh, that abominable and filthy wretch. Fifthly, the Lord doth hereby demonstrate his liberty and absolute authority over us, that he is not bound unto us by any bond of duty to perfect his graces in us in this life. For than it should be injustice in him not to do it. Psal. 145.17. But God is righteous in all his ways, and holy in all his works, and can not offer the least injustice. Sixthly God thus doth to manifest his mercy to us, & to teach us thankfulness to him, who pardoneth our weak obedience, and accepteth of our poor holiness & imperfect perfection. There are with God two courts of justice. M. Greenh. Ius censorium▪ ●us pratori●. The first is the King's bench, where there is strict justice: the other is the Chancery, where there is a mitigation of that strict course of justice. In the first Court there is none found just: in the second court of acceptation some are accepted for just men. In this Court God accepteth our unperfit holiness, our poor endeavours, our weak resolutions, our imperfect desires, motions and meditations, if they be faithful, and entire, and directed to the right ends; and for his Christ doth pardon all their defects. Which argueth mercy on his part, & claimeth gratitude on ours. Lastly the Lord thus doth to demonstrate his providence and power in protecting and conserving us against so many puislant & pernicious enemies, as we are begirt with; notwithstanding our great unworthiness, weaknesses and imperfections. And so much for the seventh property of Sanctification. Eightly, this work of the Spirit is never clean extinguished. The gifts of God are without repentance. Rom. 11.29 The graces of God are not in his children as morning mists, Greenh. but as well builded towers to continue all assaults. Phil. 1.6. As he hath begun the work of sanctification, so he will make an end of it. For what should hinder? His good will is constant, & his might is over all. Sin, Satan and all the enemies of our souls whatsoever are with him as chaff before a whirlwind▪ or as flax before a flame of fire. His eye is waking and allseing, his wisdom is infinite, his essence every where, and his mercy endureth for ever. What then can, what shall hinder his work? He hath joined us to Christ, Hos. 2.19. who shall disjoin us? He hath wedded us unto himself, what can divorce us? He is with us, who can be against us? Christ is our King, and we are his subjects, we need not therefore doubt of his favour and protection. He is our Architect, he hath built us upon a rock, Mat. 16.18 and hath said that hell gates shall not prevail against us. 1. Cor. 6.1 9 We are the Temples of God's spirit, who is no idle, nor regard less Inhabitant. Our holiness (I confess) may suffer an eclipse and be diminished, but it shall never be fully wasted and abolished. ●. Cor●. 8. De cor. & gra●. cap. ●2. For God will confirm us by his grace. He (saith Augustine) who makes men good, doth make men to persevere in good. And therefore out state by Christ is surer than our condition was in Adam. For though he was made perfectly good, yet he had not the grace of perseverance in that good. But to us it is given to persevere. M. Pe●r●o● Gal. 3. Believers are of the bone & flesh of Christ: now there is no part of the bone and flesh of Christ that dieth. They that are sanctified, are reserved unto Christ, Jude 1. and therefore they shall not fall away from Christ. They believe in Christ: but faith (as Chrisostome saith) is petra fixa & infracta) a rock fixed and inviolable. Hom. 1. in 2. Tim. 1. It will shine (like a star) in the night of adversity, and savours most (like Camomile) when it is trodden upon. Hope is the anchor of the soul▪ it will endure both winds and waves. Heb 6.19. And love is strong as death. Charity (saith Austen) which may be left, Cant. 8.6. Decr. de pae. ●it. d. 2. c. 2. 1. Ich. 3 9 was never true. Whosoever is borne of GOD sinneth not, neither can he sin, because he is borne of God. If a sanctified man cannot sin with a full swinge of the will, and if he cannot live long in sin without repentance, then assured he cannot fall from grace and perish. Luk. 12.32. It is our Father's good pleasure to give us the kingdom of heaven, and therefore we shall not miss it. It remaineth them as an undoubted truth that the work of sanctification shall never be demolished, ●o●. pag. 1655. and that a sanctified man shall never perish. Master Bradford saith well, Our blindness and corrupt affections do often shadow the sight of God's seed in God's children, as though they were plain Reprobates: Whereof it cometh that they praying according to their sense, but not according to the truth, desire of God to give them again his Spirit, as though they had lost it, and he had taken it away: which thing God never doth indeed, although he make us to think so for a time. And so much for this eight property. Ninthly, sanctification may be discerned. 1. Cor. 3.16. The child of God may be sure of his new birth. The Apostle saith, know ye not that ye are the Temple of God, 1. Cor. 6.19. and that the Spirit of God dwelleth in you? know ye not that your body is the Temple of the Holy Ghost that is in you? know ye not your own selves, 2. Cor. 13. how that jesus Christ is in you, except ye be reprobates? It is possible then that these may be known. Fox. pag. 1640. Know for a certain (saith Master Bradford) that as the Devil goeth about nothing so much as to bring you in doubt whether you be God's child: so whatsoever sh●ll move you to admit that dubitation, be assured the same to come of the Devil. This assurance of our Sanctification may be obtained▪ not only by the inward suggestion of the holy Ghost assuring our spirits of the same, but also by certain undoubted testimonies and tokens of it: some whereof: will here annex. ● joh. 3.8 7. First, He that committeth sin is of the Devil: but whosoever is borne of God sinneth not. Wherefore if we do not commit sin with full consent of will: if when we do sin, we do not continue in it, but recover ourselves by true repentance, as Peter did, Mark. 14. ●● then may we know that we are not the devils slave but God's child. Secondly, 1. joh. 5.1. whosoever believeth that jesus is that Christ, is borne of God. It is then a certain token of a man's regeneration to believe distinctly that jesus the son of Marie is that anointe● king, priest and prophet, which God hath raised up for the salvation of hi● soul, and of the rest of Gods Elect. 1. joh. 5.1. Thirdly, Every one which ●ouet● him which did beget, loveth him also which is begotten of him. 1. joh. 4.7. Whosoever therefore doth truly love the child of God for his father's sake doth love God himself: And every one that loveth, is borne of God, and knoweth God. Fourthly, All that is borne of God, overcometh this world, 1. joh. ●4. that is, saith M. Beza, whatsoever striveth against the commandments of God. Wherefore if a man vanquish the vanities, the vain allurements, and allur●ing enchantments and wicked obstacles of the world, and keep a constant course in pity, he is undoubtedly the true child of God, and a very Saint. Fiftly, He that is begotten of GOD, 1. joh. 5.18. keepeth himself, and that wicked one toucheth him not. When a man then doth keep continual watch and ward over his heart, and is circumspect in his walking, Eph. 6.12. & begi●ds himself with the armour of God, and is fearful to offend him, he doth give an undoubted testimony of saving grace within him. Sixtly, when a man will rather forsake the world, than God, he doth plainly show that he is not of the world, but belongs to God, and to his kingdom. Seventhly, to grieve for sin because it offends God, and hurts his own soul, is a notable sign of a mortified heart. Eightly, a sanctified man doth manifest the grace of his heart by sanctifying the name of God, and by conversing with sanctified men, as also by seeking the sanctification of others. For (bonum est sui diffusiwm) a good man doth love to communicate his goodness, and not to keep it locked up in his own breast. Ninthly, it is an infallible sign of holiness, when a man doth more and more contend against his own unholiness, and labours continually to draw nearer and nearer unto God by holiness. Lastly, to feel our inward corruptions, a desi●e to be●●b●● 〈◊〉 ●hem, an avoiding of the occasions o● sin, and an anger against ourselves for our sinning do evidently show that the Spirit of God hath taken possession of our hearts, and hath begun to work a most happy change within us. Where these graces are, there i● also the God of grace, the Spirit of grace, a man of grace, a true dying unto sin, and a living unto God, sin is dismounted, the sinner is renewed: for God's image is restored. CHAP. 7. Three things wherein justification and Sanctification agree. Seven points in which they dissagree. BY this which hath been said we may easily see wherein justification & sanctification concord and differ. They agree, first, ●ucan. Loc. 31. q. 31. in their efficient cause: for God is the author of them both through the merit of Christ. Secondly they have one instrumental cause, which is faiths of the former, by receiving it: and of the latter by effecting it. Thirdly they agree in their scope and end. For they both 〈◊〉 tend to one end: 〈◊〉 justification, as the cause: and sanctification, as the way. Now as they do accord in some things, so they discord again in other: & their difference may appear in these things ensuing. First, M. Perk. on. jude. 1. in that justification is out of a man; sanctification is within him. Secondly, justification absolveth a sinner, and makes him stand righteous at the bar of God's judgement; sanctification cannot do this. Thirdly justification brings peace of conscience; so doth not sanctification, but followeth that peace. Hac ille. Fourthly, justification consists in the imputation of righteousness; sanctification in the infusion of righteousness. Fiftly justification is acted at once, sanctification is done by degrees: holiness is not made up at once like a pellet in a mould, but successively, & at leisure. We are neither perfect men, nor perfect new men in our full dimensions, so soon as we are borne. Our perfection in this life consisteth rather in the pardon of sin, then in the perfection of sanctity. But justification in this life is perfect. Sixtly they differ in respect of the manner in which they are wrought. For justification is wrought by the right of donation: Trele▪ Instit. lib. 2. but sanctification is by the way of alteration. Lastly they differ in regard of durance. For justification shall have an end with this life; but sanctification shall continue for ever. And thus much for Sanctification, Trele. ibid. the first part of our Glorification. CHAP. VIII. What Eternal life is. The causes of it. Three effects of it. Who shall live this life, where and when. Seven properties of it. Two signs thereof are expressed, and the tractate is concluded. THE second part o● degree of Glorification actively taken, is the collation of eternal happiness in the world to come. This happiness is that glorious estate of God's saints, which is prepared for them in the heavens: and it is called Eternal life. Eternal life (as Vrsinus doth describe it) is the eternal being of a Regenerate and glorified man: which being is to have the image of God restored, according to which, man was at the first created, that is, to be endued with perfect righteousness, wisdom, and felicity, or with the true knowledge and love of God ●●●ed with eternal joy. Or more ●●●fly▪ It is a perfect conformity of man with God, consisting in ●●e true and perfect knowledge and love of God, and in the glory of both soul and body. The primary efficient cause of this glorious condition is God of hi● ●●●re favour, Luk. 12.32. without any merit of ours▪ For as Christ teacheth it is our Father's good pleasure to give us the kingdom. Ephes. 2.8. We are saved (saith P●●●●,) by grace▪ not according to the works of righteousness which we had done, Tit. 3.5 but according to his mercy he saved us. The meritorious▪ Efficient of our life and happiness is Christ alone, without any personal desert of ours. joh. 14. 1●. Therefore he is called the Life. And the Apostle doth express it notably, Rom. 6.23 when he saith that the Wages of sin is death, but everlasting life is the gracious gift (Charisma) of God through jesus Christ our Lord. Bernard saith: Serm 10. de An●●nt. No man can deserve eternal life by his merits. Eternal life (saith Haymo) is paid to none of debt, Super evang septuag. but is given of free mercy. Rom. 6. When a● (saith Anselm) the Apostle might have said, everlasting life is the wages, he chose to say, but everlasting life is the gift of God, that we might hereby perceive that God doth bring us to eternal life, not for our merits, but for his own mercy. We must therefore ascribe all to the mercy of God, and to the merit of our Saviour. In Ezech 〈◊〉. 7. Let us not (saith Gregory) trust in our weep, nor in our works, but in the allegation (or intercession and pleading) of our Advocate. ●n Psal 1. Peni●. And again, Not relying upon my merits, I do beseech thee to save me, but presuming upon thy sole mercy I hope to obtain that, which I do not by my merits. And albeit eternal life be called a Reward, yet it is not of merit, but of mercy, not causally as procured by them, but consequently, following them as a recompense of our labours. ●●st. l. 3. c. 18 s. 2. Let this (saith Calvin) be grounded in our heart, that the kingdom of heaven is not a stipend of servants, but an inheritance of sons: which they only shall obtain which are adopted of God to be sons, Rom. 1.16. ●7. & for no other cause then for this adoption, which depends only of the mercy of God in Christ. The instrumental cause offering and proclaiming salvation is the Gospel. The instrument receiving and applying it is faith. ●ph. ●. 8. The cause sealing it inwardly to our souls is the spirit of God. The external and instrumental seals thereof are the two sacraments. Thus we see the Efficients of our eternal life, and are taught to say with Ber. that good works are the way to the kingdom, but not the cause of reigning. The matter whereof this life consisteth, are those admirable good things, which God hath prepared, and which Christ hath purchased for the Elect, Which for any wit of man to conceive, for any tongue to relate, or for any pen to set down is altogether impossible. Greg. in evang. What tongue can tell (saith Gregory) and what understanding can comprehend how great the joys may be of that celestial city? It is not in man to understand (saith S. Basil): In Psal. 45. For there shall be things, which eye hath not scene, nor care heard of, neither hath it entered into the heart of man, what things God ha●h prepared for them that love him.) Nevertheless we will set down some of them, as we find them revealed and delivered to us. In that life the●e shall be no earthly or sinful misery. Reu. 27. ● Reu. 22 3 There shall be no sin at all, no sickness, no sorrows, no disease nor malady, on cross, no curse, no vexation, nor calamity, no defect nor deformity, no tumults, nor troubles, no pain▪ nor penury. All tears shall be done away, Reu. 21.4. all evils removed, all sin abolished, all wants supplied. And again in this life there shall be a perfect plenary and perpetual possession of all good things, even of GOD himself, Reu 21 3 who is goodness itself, and who will be all in all unto all his Elect There shall be perfection of knowledge, 1 Cor. 13.12. no de●ect in love, 1 joh. 3.2 1 Cor. 13.10. Phil. 3.21. 1 Cor. 15.12. Reu. 22 4 happy in mortality, certain security▪ constant amity and secure tranquillity. The soul shall have perfection of virtues, the body shall be full of beauty▪ strength and agility: the whole man shall enjoy fellowship with God, fellowship with the lamb fellowship with the Angels, a happy society, a sweet communion. 1 Thes. 4.17. All holiness all happiness, all joys shall be enjoyed. To conclude: Dan. 12.3. Psa. 16.1▪ ●. we shall reign like kings with the king of kings for ever with fullness of grace in our hearts and a diadem of glory on our heads, Reu 22.5 celebrating an everlasting Sabbath, Is. 66.23 and singing an hallelujah to the Lord for ever. The form● of this life is that unspeakable splendour, and that most excellent order, and well ordered excellency of that happy condition. The end● of this life are, first: that God might manifest and (ipso f●ct●) fully ratify his exceeding love unto us. Secondly, that we might enjoy the full fruit of Christ's death & passion Thirdly, that we may receive the ●eward of our labours, and know that it is not i●vaine to serve God. And lastly, that we might acknowledge the wonderful mercy of God unto us, and celebrate his name for ever. The effects of this life are these, first by reason of it we are made like unto the Angels. Mat. 22.30 Secondly, we are by it become to be actually partakers of the dignity of Christ. Thirdly, it can not but produce wonderful gratitude in those which do enjoy it. The Subjects or the persons that shall live this life, Revel. 21.7. Math. 25.45 Is. 66.24. are the Elect and obedient children of God. For the reprobate shall be tormented in endless, easlesse, and remediless tortures. The place in which this life shall be led is the Paradise of God, the highest heavens. 2. Cor. 5.1. The time is after this life, for the soul immediately▪ Revel. 14.13. and for both soul and body after the day of judgement. The properties of this life are many. M. Perk. on Gal. 1.15. First, the salvation of them that believe is more sure, thou the whole frame of heaven and earth: because it is founded in the vocation of God, Rom. 17. 2●. which is without repentance, in the counsel of separation and in the pleasure of God. Secondly, it is a most holy life. For in it we shall be complete and without spot and wrinkle. Thirdly, it is a most delectable and sweet life. For (as Bernard truly speaketh) Whatsoever is amiable, it shall be there, and nothing shall be away, which shall be desired. Fourthly, it is an all-sufficient life. For it shall stand in need neither of meat, drink, clothing, sun, moon, nor any other help of this life. reve. 21 2● Reu. 22.5. We shall be satisfied with God, and he shall content us fully. Fiftly, this life i● unconceivable: it cannot be thoroughly discovered or described by any. Who (saith Bernard) can comprehend in this life, how great the glory of the Saints of God shall be in the life everlasting? Sixtly, this life is an everliving life: Math. 25. 4● it shall continue world without end. As the terrors, and the most terrible and horrid torments of the wicked shall continue always: 2. Thes. 1.9. so shall this solatious and sweet life of the godly. Rom. 2.7. Their death shall never see life: Dan. 12.2. and the life of these shall never see a death. The death of those and the life of these are everliving, and never-dying. Lastly this life may be discerned in this life of him, ●. Cor. 5.1. that shall live in it in the life to come We know (saith Paul) that if our earthly house of this tabernacle be destroyed, we have a building given of God, in house not made with hands but eternal in the heavens. These things (saith john) I have written unto you that ye may know, joh. 5.13 that ye have eternal life. ●ob. 19.25 26▪ 27. I am sure (saith job) that my redeemer li●●th, and he shall stand the last on the earth: and though after my skin, worms destroy this body, y●t shall I see God is my fl●sh: whom I myself shall see, and 〈…〉 shall behold. When I awake (saith David) I shall be satisfied with th●●e image, Psa. 17.15. that is when I rise from the dead, ●oc. ●9. quaest. ●3. as ●●ca●● doth interpret it. By th●s it appears that a man may know his future happiness. The S●●●● of eternal life are two job. 3.16. Mar. 16.16 The first is true faith in Christ. For whosoever believeth, shall not perish, but shall be saved. The second are good works performed with an upright heart, in conscience of God's commandment, and to an honest end. Psal. 15.1. The Psalmist ask who shall rest on God's holy mountain, receiveth answer as by oracle from heaven, that he shall there rest, that walketh uprightly, and worketh righteousness, and speaketh the truth from his heart. Thus saith the Lord, ask for the old way, jer. 6.16. which is the good way, and ye shall find rest ●●r your souls. Pro. 12.26. Life (saith Solomon) is in ●he way of righteous●●●, and in that pathway there is n● death. Math. 25. And our Saviour showeth that those are the Blessed of his Father, and shall inherit eternal happiness, who manifest their love to his afflicted members by their works of mercy, and he that receiveth a Prophet in the name of a Prophet, Mat. 10. 4● shall receive a Prophet's reward: and he that receiveth a righteous man in the name of a righteous man shall receive the reward of a righteous man. Thus now we see in part what our eternal glory shall be in the world to come, wherewith we shall be all replenished, though not all alike: even as we see vessels different in bigness may be all of them filled full to the top, though one of them hold mor● then another. As we have excelled one another upon the earth in grace, so we shall excel one another in heaven in respect of glory. If we have gone before others in discharging of our duty in this world, we shall also surpass them in dignity in th● world to come. They that be wise shall shine indeed As the brightness of the Firmament: Dan. 12.3. but they that turn many to righteousness, shal● shine as the stars for ever and ever. Now the GOD of peace, that brought again from the dead our Lord jesus, the great Shepherd of the sheep through the blood of the everlasting covenant, make us meet to do his will in all good works, that having served him in this life in the kingdom of grace, we may also reign with him in the life to come in the kingdom of glory, Amen. Trin. uni Deo Gloria.