THE COVENANT OF GRACE OR AN EXPOSITION UPON LUKE 1.73.74.75. By GEORGE DOWNAME Doctor of Divinity, and Bishop of Dery. GEN. 22.16.18. By myself have I sworn, saith the Lord, that in thy seed all the nations of the earth shallbe blessed. Imprinted at Dublin by the Society of Stationers, Printers to the King's most Excellent Majesty. Anno Dom. 1631. ILLUSTRISSIMIS DWM VIRIS PRO-REGIBVS SIVE SUMMIS SERENISSIMI REGIS CAROLI PRO REGIMINE TOTIUS HIBERNIAE JUSTITIARIIS D. ADAMO VICE COMITI LOFTUS DE ELY DIGNISSIMO EIUSDEM REGNI CANCELLARIO, ET HONORATISSIMO D. RICHARDO BOYL COMITI CORCAGIAE, DOMINIS SVIS COLENDISSIMIS, GEORGIUS DOWNAME EPISCOPUS DERENSIS DIATRIBAS HASCE DE FOEDERE GRATIAE DEQ PERSEVERANTIA SANCTORUM QVALES CUNQ TANQVAM LEVIDENSE MUNUS, IN PERPETWM SUMMAE OBSERVANTIAE TESTIMONIUM L.M.D.D. In this Treatise upon Luke 1.73.74.75. are handled, the Context or coherence, with a brief Analysis of the hymn of Zachary called benedictus. Cap. 1. Text, wherein we consider, the Parties between whom this covenant was made, viz. The God of Israel. Cap. 2 Abraham our father. Cap. 2 Tenor of the oath itself. cap. 3 containing a twofold gift. Cap. 4. viz. Redemption. Cap. 5. The fruit of our redemption, which is our new obedience. whereof are set down the Parts viz. Holiness. Cap. 6. Righteousness. Cap. 6. Properties Spiritual security. Cap. 7.8.9. uprightness. Cap. 10.11. Perseverance. Cap. 12. THE COVENANT OF GRACE: OR AN EXPOSITION UPON LUK. 1.73.74.75 The Text. Luk. 1.73.74.75. The Oath, which he swore to our Father Abraham, that he would given us; that we being delivered from the hand of our enemies, should worship him without fear, in holiness, and righteousness, before him all the days of our life. CHAPTER. I The context or coherence of the Text. THESE words are the sum and substance of the Covenant of grace, The coherence of the text, and a brief Analysis of the Psal. or hymn of Zachary. which the Lord made with Abraham the Father of the faithful, & the very abridgement of the Gospel (for God, when he made this Covenant with Abraham, Gal. 3. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he preached before hand the Gospel unto him) and therefore are most worthy both to be handled with much diligence, and to be heard with great attention and reverence. They are part of that heavenly hymn, which Zacharias the father of john Baptist pronounced at the circumcision of his Son, For such was both the goodness of God towards him, that he did not only restore unto him his speech and hearing, the use whereof for a time he had lost through his incredulity; but also bestowed upon him the spirit of Prophecy: And such also was his thankfulness to God, that no sooner had he recovered his speech, but he employed it to the glory of God. Now both these, I mean, the miraculous both loss and recovery of his speech happened a By singular dispensation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theophylact hath well observed: that it might win credit to the extraordinary ministry of john the Baptist, who was to be the forerunner of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ, that he being to bear witness of CHRIST, might be worthy of all credit. In this Psalm Zachary prophesieth, first, of the Son of God our Saviour CHRIST, to the end of the 75. verse, and after, of his own son, at the 76. verse to the end of the Psalm. His prophecy concerning CHRIST, is a prophetical thanksgiving, wherein he blesseth God for his unspeakable mercy to the Israel of God, in sending his own, and his only begotten Son to work our redemption and salvation. For although our Saviour was not as yet borne, and much less had paid the price of our redemption; yet he knew him to be incarnate, and conceived in the womb of the blessed Virgin; Wherhfore knowing, that now the work of redemption was already begun by the incarnation of CHRIST; he speaketh of our redemption, after the manner of other Prophets, as of a thing already done, and praiseth God therefore. His prophecy concerning his own son, is a prophetical gratulation, congratulating the great ●avour of God vouchsafed unto him; whom the Lord had ordained to be the Prophet of the most high, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forerunner of our blessed Saviour, and consequently to be more than a Prophet, than whom there had not risen a greater among the sons of women. Math. 11.11. But to return to the former prophecy (which I called a prophetical thanksgiving) out of which my Text is taken: the benefit or blessing for which Zachary blesseth God, is first propounded in these words vers. 68 Blessed be the Lord God of Israel, who hath visited his people; and afterwards twice expounded. First, more briefly in the end of v. 68 and the two verses following; and then more largely at the 71. v. to the end of my Text. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more brief exposition is in these words, hath visited, that is, hath redeemed his people, by raising up a horn of salvation for us, (that is a mighty Saviour, as Psalm. 18.3.) in the house and lineage of his servant David (whose son according to the flesh the Messiah was to be) as he spoke by the mouth of his holy Prophets, which have been of old. For God is said to visit men, when he doth to them, as he had foretold, whither in the better part, by way of promise; or in the worse, by way of threatening. And thus, in the better part, Moses teacheth us to expound this phrase Genes. 21.1. The Lord visited Sara, that is, he did to Sara as he had promised. Upon which words Tremelius and junius have this note: hence are we to take the explication of this usual phrase; for to visit is to put in execution the good promised or the evil denounced. So Gen. 50.24. God (saith c So Ex. 13.19. joseph) will surely visit you, that is, will bring you out of this land, unto the land of promise, as he swore to Abraham, Isaak and jacob. And accordingly when God did sand Moses and Aaron to deliver his people out of Egypt, as he had promised, he is said to have visited d Exod. 3.16.4.31. them. In like manner, when God sent his own Son to redeem us, as he had formerly promised: he is said to have visited, that is, to have redeemed his people, as he had spoken by his Prophets in former times. The latter and more large exposition, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginneth at vers. 71. for the man of God being ravished with the consideration of this unestimable benefit, doth as it were devil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, being not content to have propounded it, & once to have expounded the same, but again, by way of exultation, he amplifieth it in other words, after the manner of the godly in their songs of deliverance; as you may see in that song of Moses Exod. 15. which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory, which the Israelites had over Pharaoh and the Egyptians; as this is Zachary's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory, which the Israel of God hath over the spiritual Pharaoh, and all the enemies of our salvation. But I come to the words of the exposition. Salvation, where we may out of the words going before repeat the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had said, who I say, hath wrought or raised salvation, that is, saved us from our enemies, and from the hand, that is, the power of all that hate us. vers. 72. That he might work mercy with our forefathers, that is, that he might perform his merciful promises made to our fathers, and remember, that is, show himself mindful of his holy Covenant, then vers. 73. The oath, which is either to be read by apposition, if with Theophylact we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to with the oath, or to be referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might perform or remember the oath which he swore to our father Abraham. In this latter exposition as the words are multiplied, and the phrases varied, so the affection of the argument is also changed. For whereas in the former exposition it was said, he visited, that is, redeemed his people as he had graciously promised; here it is said, he visited, that is redeemed or saved us, that he might perform his promise. Where the keeping of his promise is made the end of his sending Christ to redeem us: to let us understand, that as God was most gracious in promising our redemption, so most faithful and just in the performance. So that the former part of this Psalm, from the beginning thereof to the end of my Text, is but one sentence or Axiom, wherein there is relation of consequence; the sum whereof is this: Because the Lord hath visited, that is, hath redeemed his people, according to his promise, & hath saved us, that he might keep his promise, and perform his oath, he is therefore to be blessed, that is, magnified and praised. This Analysis I have the rather propounded, because we repeating this Psalm daily in our Liturgy, might, as David e Psalm. 47. ●. exhorteth, sing with understanding: as also because my Text, being but a part of the sentence, is not complete in itself, but must be perfected by repetition of that which goeth before; after this manner: The Lord God of Israel is therefore to be blessed, because he hath visited, that is, hath sent his Son to redeem us, as he had promised; and to save us, that he might keep his promise, & perform his oath, which he swore to Abraham, The tenor whereof was this, that he would given us, &c. And this is the coherence of my text. Out of which we may gather these three observations. First, where it is said, that God did therefore sand his Son to redeem us, that he might keep his promise, and perform his oath; we observe the immutable truth and fidelity of God in performing his promises; For in Christ f 2. Corint. 1.20. all the promises of God are yea, and amen. If therefore the truth of God be such, that rather than he would go back from his word, he did sand his own Son to suffer death for our redemption: Yea, if his fidelity were such, as that therefore he sent his son that he might perform his promise, then can we not doubt of the performance of any other promise of God; this being the most difficult of all, either for God to grant, or for us to believed. When the world was to be made, the Lord did speaked the word, and it was created. But when it was to be redeemed; he gave his Son to be a price of ransom for us. And who would ever have thought (but that the Lord hath revealed this his unspeakable mercy in his word▪) that God, being of infinite Majesty and glory, and enjoying all selfe-contented happiness, would given his only begotten Son to die for his enemies. If therefore to make good this promise, he gave his son to die for us, how shall he g Rom. 8.32. not with him given us all other good things which he hath promised? Such is the truth of God, that every faithful man may say with the Apostle, h 2. Tim. 1.12. I know whom I have believed, and I am sure that what he hath promised shall in due time be performed. For as he is omnipotent, and therefore able, so he is the God a Psalm. 31.5. of truth, yea truth b Deut. 32.4. itself, and therefore willing; he is jehovah, c Exod. 6.3. one that giveth being to his word; who though he can do all things, yet he cannot lie, d Tit. 1. ●. nor deny e 2. Tim. 2.15. himself. Wherhfore, as the faithful; who lived before the incarnation of CHRIST, did faithfully and comfortably wait for the performance of that promise, as being the consolation f Luc. ●. 25. of Israel, though between the making of it, and the performance, there did intercede four thousand years: So whereas the Lord hath promised his second coming for our full redemption; though it may seem to be delayed, we are with comfort to wait for it, with earnestness to long for it, and with undoubted certainty to expect it. Secondly, whereas Zachary praiseth the Lord for performing his promise concerning our redemption by CHRIST, we learn, what is our duty; namely to praise and magnify the name of the Lord, as for all other his mercies, so especially for the work of our redemption; according to that. Psalm. 107. ●. Let them praise the Lord, whom he hath redeemed, and delivered from the hand of the enemy. But of this more hereafter. Thirdly, whereas Zachary giveth thanks to God for a benefit not as yet received; for as yet CHRIST was not borne, and much less had he as yet redeemed us; We learn, that we are to given thanks, not only for the benefits already received, but for such also as are promised. For this is a notable fruit of a lively faith, setting forth also most notably the truth of God in his promises; when a man in the assurance of faith, which is g Hebr. 11.1. the substance of things hoped for; giveth thanks for th●se benefits and blessings, which as yet he hath not, as though he had already received them. It is the commendation of the faithful, Heb. 11.13. Who having not received the promises, but having seen them a fare off (as Abraham h john. 8.56. seen the day of Christ) believed them, embraced them, and rejoiced in them. For if he, who praiseth God for benefits received, i Psalm. 5●. 23. doth glorify God: then much more doth he glorify him, and magnify his truth, who praiseth him for benefits, which he hath only promised: because this is a fruit of a greater faith. Thus David shown himself thankful to God for the favours which he had promised by Nathan, 2. Sam. 7. and thus aught we to be thankful for the promises of a better life. So much of the context. CHAP. II The text resolved into his parts, the first whereof are the parties between whom this Covenant was made. The Analysis of the Text. NOw I come to the Text itself: the contents whereof as you see, is an Oath wherein we are to consider both the parties between whom it was made, and also the tenor of the Oath itself. The parties, aswell him that sweareth, viz. the Lord GOD of Israel; as he, to whom the oath was made, viz. Abraham our Father. Concerning the tenor, we are to know, that whereas some oaths are assertory, wherein some truth is avouched; others promissory, wherein some promise is made: this is of the latter sort, containing the promise of a gift. For so he saith, that he would given us. This gift is twofold: viz. redemption, in those words that we should be delivered from the hand of our enemies; and the fruit and end of our redemption, which is the true worship of God; in those words, that we should worship him, &c. which worship of God is set forth, both by the parts and properties thereof. The parts are two, Holiness, and Righteousness; For by holiness, we are to understand the duties of the first Table, which we own unto God▪ & by Righteousness, the duties of the second Table, which we own unto man. The properties are three; The first, respecting our enemies, from whom we are delivered, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear of them; the second, respecting God, in the words before him, the third, respecting the continuance, all the days of our life. The first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or spiritual security; the second, is uprightness and sincerity: the third, is constancy or perseverance. Of these in order. Concerning the party which did swear, The party who did swear. we are to consider these three things. 1. By whom he swore. 2. How, or after what manner. 3. To what end. For the first; it is the manner of men in their oaths to swear by a greater. But the Lord, when he made this Covenant with Abraham, because he could not swear by a greater, he swore by himself, Heb. 6.13. By myself have I sworn, saith the Lord, &c. Genes. 22.16. Concerning the manner: we may gather by that, which the Lord requireth in our oaths, what he performed in his own, jerem. ●. 2. There are three properties required in an Oath, Truth, judgement, and Righteousness. Truth, opposed to falsehood or perjury: judgement, to rash and common swearing; Righteousness, to unjust and unlawful Oaths. For the first: that the Lord did swear in truth, it is most certain; because it is impossible, that the Lord in his promise, and in his oath should lie, Heb. 6.18. and therefore we may be assured of that, wherewith k Micah. 7.20 Micah concludeth his prophecy, that the Lord will undoubtedly perform his mercy, which by oath he promised to Abraham. From whence we may learn this most profitable instruction. That seeing the oath of the Lord, whereby he promiseth to given to all them that are delivered from the hand of their spiritual enemies (that is to all that are redeemed by CHRIST) grace to worship him in holiness & righteousness, is infallible, we should therefore be careful to bring forth these fruits of our redemption; otherwise, we can have no assurance, that we are the redeemed of the LORD. Yea, on the contrary, it may be verified of us; that if we do live in sin, and do not, at the lest, desire and endeavour to serve God in the duties of holiness and righteousness: it is as certain as the Oath of God is true, that as yet we have no part in the redemption wrought by CHRIST. And the reason hereof is evident, for to be a servant of sin, and to be redeemed from the bondage of sin; are things repugnant, and imply a contradiction. For whom Christ the Son of God maketh free they are free indeed. john. 8. 3●. But he, that is a servant of sin, is not freed indeed. Now every one that committeth sin, as habituated in sin, that is, in whom sin reigneth, he is the servant both of sin, joh. 8. ●4. and of Satan, 1. john. 3.8. Secondly, in judgement, a man is said to swear in judgement, when he sweareth advisedly, upon just and necessary occasion. For oaths are then only good, when they are necessary. This necessity of the Lord's oath ariseth from our weakness and infidelity, who will not believed the Lord without an oath. And therefore the Lord, in great mercy to relieve our infirmity, hath confirmed his promise, which in itself needeth no confirmation, as being truth itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 1●. more abundantly than otherwise needed, by an oath, which as it argueth our great corruption; So it aught to be a remedy for the same. It is great infidelity, not to believed the word and promise of God; but greater, not to believed his oath. In not believing his promise, thou makest him a liar. 1. john. ●. 10. in denying credit to his Oath, dost thou make him any better than a perjured person? And yet this is the estate and condition of many professing the name of Christ, God hath sworn, and will not repent, that to those, whom he redeemeth, grace shall be given to worship him in holiness and righteousness. These men do not so much as desire, care or endeavour to worship God in holiness and righteousness; but live in sin, and go on in sin, without repentance: and yet for all this, they will needs persuade themselves, that they are the redeemed of the Lord, contrary to the express Oath of God. Thirdly, in Righteousness: Men are said to swear in righteousness, when that, which they promise' by Oath, is lawful and good. And this goodness is measured by the reference which it hath to the glory of God, and good of man. Neither doth the Lord● Oath want this property. For what could be either more glorious to himself, or more profitable unto us; then that which by this Oath is promised? For as touching the glory of God: among all the works, which God ever wrought, there is not any that setteth forth more the glory both of his mercy and of his justice, than the work of our redemption with the first-fruits thereof. For hereby appeareth his mercy to be such, as that rather than he would suffer us most miserable sinners to perish in our sins, he gave his own, and his only begotten Son to die for us. His justice such, that rather than he would suffer the sins of his own elect children to go unpunished, he hath punished them in the death and sufferings of his only begotten Son. And if you consider our profit, it is evident that (as hereafter you shall hear) in the things promised by this Oath, our happiness doth consist. Neither doubt I to affirm, that by the things promised in this oath, our estate becometh better, then that which we lost in Adam. Adam, though he were just, stood righteous before God, but in his own righteousness; but we being redeemed by CHRIST, stand righteous before God in the righteousness of CHRIST, which fare surpasseth the righteousness both of men and Angels. Adam was created good, but changeable, and therefore, being tempted, he fell; but we, being once redeemed by CHRIST and sanctified by his spirit, shall never fall away; but l 1. Pet. 1.5. by the power of God through ●aith we are kept safe unto salvation. The happiness, which Adam enjoyed, was in an earthly paradise but the happiness, which CHRIST hath purchased for us, is in Heaven. Thus much of the manner. Now are we to consider the end for which the Lord did swear: which is plainly and fully set down Hebr▪ 6.17.18 that he might more abundantly show unto the heirs of promise, the stableness of his counsel: that by two immutable things (that is his word, and his Oath) they might have strong consolation. For howsoever they might doubt of their perseverance unto salvation, in regard both of their own frailty, and also of the strength of their enemies: yet they know, that the foundation of God abideth sure, 2. Tim. 2.19. and that the word and oath of the Lord is immutable; and that, howsoever heaven and earth shall pass away; yet not one jot, or title of the oath of God shall fall to the ground. And therefore have just cause with David, Psalm 40.2. to profess their confidence, and with Paul Rom. 8.38.39. to rest assured, that nothing shalbe able to separate them from God's love in CHRIST JESUS our Lord. For the Lord hath sworn, and will not repent, that he will given us, being delivered from the hand of our enemies, to worship him without fear, in holiness, and righteousness, before him, all the days of our life. If therefore the oath of an honest man be, or aught to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversy, Hebr. 6.16. how much more aught the oath of the Lord to be an end ●nto us of doubting and distrust? The use, which we are to make of that, which hath been said, concerning the Lord his taking of an Oath; is that, whereunto we are so often exhorted in the Scriptures, Be you holy, as I am holy, saith the Lord▪ that is, in this particular duty of holiness (for sweeting is required in the first Table) we are to imitate the Lord, both in respect of the action itself, and also in regard of the object, the manner, and the end. As touching the action itself, where the Lord is said to have sworn, we are taught, that to swear, is in a self a thing lawful and good, though the Anabaptiss deny it in all Christians, and the Papists in them, who in their conceit, are perfect; and yet in the Scriptures we see it by the holy Angels, by the blessed Apostle in diverse places of his Epistles, in the penning whereof he was free, as from erring, so also from sinning, and lastly by God himself, in this, and many other places. Neither is it only commended as lawful, and good, as Psalm. 6●. 11. but also commanded as necessary, and as a thing which not only may be done, but also which must be done, Deut. 6.13.10.20. as being a duty both of holiness to God, and of righteousness and charity to man. For being rightly performed, it serveth greatly to set forth the glory of God, by ascribing unto him omniscience and omnipresence, the knowledge of secrets, justice, the patronage of truth, the punishing of falsehood. Of charity and righteousness to men, as being profitable and necessary for the manifestation of a necessary truth, for appeasing controversies among men, for the discharge of our dvety, & sometimes for clearing our own innocence. And therefore being a dvety so necessary in respect both of God and man; God himself hath sworn it should be practised in the new Testament, Es. 45.23. But I shall not need to prove the lawfulness of swearing in these times, when there are more that swear, l Eccles. 9 ●. then that do fear an Oath. Let us rather consider, how we are to imitate the Lord in swearing, in respect of the object, the manner, and the end. First therefore, as the Lord did swear by the true God only, that is, himself: so we are to swear by no other, for what we swear by, that we Deify; and therefore to swear by any other, is ●o forsake God jerem. 5.7. And as touching the manner, we are to swear in truth, in judgement, and in righteousness, jerem. 4.2. for not to swear in truth is perjury; which is forbidden, condemned, and punished as a detestable sin, and as an horrible profanation of the name of God. Leu. 19.12. jerem. 5.2. Zach. 5.4. wherein besides falsehood and lying, which destroy the soul, and exclude out of heaven, Apoc. 22.15. and besides deceit, (and that under the religion of an Oath,) whereof God is the avenger, 1. Thes. 4.6. Ps. 5.7. there do also concur two other abominations. The one an horrible indignity offered to the Majesty of God, whereby as if he were a patron of falsehood, they call upon him, as a witness, to second their untruth. The other in that they tempt God, and date him, as it were, to his face, to execute his vengeance upon them, if they avouch an untruth; when they themselves know, that they swear falsely. Secondly, in judgement: for to swear rashly and commonly in our ordinary talk, is to make common, that is, to pollute the holy name of GOD; and to turn the Sanctuary of verity, into a common house of vanity. As the Name of GOD is holy and and reverend, so aught it to be used holily, and reverendly; And as an Oath is not simply good, but upon necessity; so aught it not to be used, but when it is necessary. For bonum necessarium extra terminos necessitatis non est bonum. Our Saviour therefore forbiddeth us to swear at all in our ordinary talk, Mat. ●. 34.37. and S. james wisheth us above all things to take heed, that we swear not, jest we fall into condemnation, jam. 5.12. and wholesome to this purpose is the counsel of the Son of Sirach, Eccl. 23.9.10.11.12.13. Thirdly, in Righteousness: for by oath to promise' that, which is unlawful, besides that it argueth a full purpose, and resolution to do evil, which is to sin with a high hand: it doth also offer an horrible indignity unto God, when a man calleth upon him to be, as it were his surety for the doing of that evil, which he promiseth. There remaineth the end: for so we are to swear, that by testifying a necessary truth, which cannot by other means be manifested; God may be glorified (according to that form of adjuration, Given glory to God, jos. ●. 19.) ou● brethren satisfied, controversies ended, our duty discharged, our own innocence cleared. Vain are the Oaths, which are not referred to these, or such like ends; and by them also the holy name of GOD is taken in vein. So usually do they swear, that swear usually; having no respect, either to the glory of God, the good of their brethren, or discharge of their duty; but rap out Oaths, sometimes in choler, sometimes in pride and vainglory, sometimes in deceit, to colour their falsehood: sometimes in a vein conceit to win credit to their speeches wherein notwithstanding they are miserably deceived, for he that sweareth much, sometimes forsweareth: and he that maketh no conscience of polluting the holy and dreadful name of GOD by common swearing; will learn to make no conscience of swearing falsely. So much of the party that did swear. Now we are to speaked of the party to whom this Oath was made: who is here described by his name Abraham, and by his relation to us, Our Father. Abraham was so called by GOD himself, Genes. 17. because he made him Ab●hamon, the father of many nations, that is to say, of the faithful in all Nations. Now, whereas I shown before, that the Lord would not have taken an Oath, unless it had been necessary, in respect of our weakness and incredulity, who will not believed him without an Oath: It appeareth, that Abraham himself needed to have the promises of God confirmed to him by Oath: From whence we learn this profitable lesson, that the faith of the best of us hath its imperfections, and is mingled with unbelief. For if Abraham, the Father of the faithful, the most worthy pattern of a lively and a strong faith, had need to have his infirmities relieved, as it is plain that he had: not only (as in this place) by an Oath, but also Genes. 15. by a sign Genes. 17. by the Sacrament of Circumcision, which was unto him a seal of that righteousness which is by faith: and almost in every Chapter of his story, by the often repeating and renewing of the promises unto him: Rom. 4. 1●. What are we to think of ourselves, who are by many degrees inferior to Abraham? Surely we are to beware, both of the proud fantasy of those, who dream of perfection in this life; & also of the careless practice of others, who thinking they have proceeded fare enough, sit still, not seeking to go forward in the way of Christianity; and therefore are not likely to come to the end of their way, which is the salvation of their souls. But we, in the humble acknowledgement of our imperfections, must with the Apostles, Luk. 17.5. pray unto the Lord to increase our faith, and using all good means, to proceed from faith to faith, until we come to a perfect man in CHRIST, we must with the Apostle, as not having attained, Phil. 3.12.13. forget those things which are behinded, and reach forth to those things which are before, pressing forward towards the mark for the prize of the high calling of God in CHRIST, Phil. 3.14. and if the Apostle, and those who are perfect, that is, adulti, grown men in CHRIST, are to be of this mind, as the Apostle saith in the next verse: much more those, which are not so good proficients, aught to be so minded, remembering that religion is compared to a way, wherein we are still to go on, until we come to the end of our way, which will not be before the end of our life. And whereas Zachary calleth Abraham our father, this is not to be understood, either of all the jews, or of the jews alone, but of all the faithful, whither they be jews or Gentiles. For Abraham is the father of all the faithful, Rom. 4.11. and all, which are of the faith, are the children of Abraham, Galat. 3.7. In this sense, Zacheus the Publican receiving our Saviour by faith, become the son of Abraham, Luk. 19.9. As for those, who were of Abraham's seed, according to the flesh, and not according to his faith, they are not accounted the seed of Abraham. For as the Apostle saith, Rom. 9.6.7. All they are not Israel, which are of Israel, neither are they all children, because they are the seed of Abraham, but in Isaak shall thy seed be called, that is, saith the Apostle, vers. 8. they, which are the children of the flesh, are not the children of God, but the children of the promise are accounted for the seed. So our Saviour, joh. 8. although he grant, that the jews, to whom he spoke, were, according to the flesh, the seed of Abraham vers. 37. Yet he concludeth against them, that they were not Abraham's sons indeed, because they did not the works of Abraham vers. 39.40. This must teach those, who come of faithful parents, or are nobly descended from famous and worthy ancestors, not to rely too much upon their parentage, but to show themselves to be their children by imitating their faith, and their godly conversation. For otherwise, though their parents were the children of God, they may notwithstanding be the Children of the Devil, as our Saviour telleth the unbelieving jews, John. 8.44. And therefore john the Baptist warneth the jews, not to stand so much upon this, that they had Abraham to their father; but willeth them to bring forth first-fruits worthy of repentance, Matth. 3.9. If therefore we would be able, with Zachary, to call Abraham Our father, we must follow the faith of Abraham, Gal. 3.7. and imitate his works, joh. 8.39. Again, from hence we observe; that, what is spoken in this Oath concerning us that he would given us, that we being delivered, &c. is not to be understood of all men, but of us, who have Abraham to our Father, that is to say, of the faithful, who only are the sons of Abraham, the heirs of the promise. CHAP. III The Tenor of the Oath. NOw I come to the Tenor of the Oath itself, in these words: That he would given us, that we being delivered, &c. But here some man will say, there is no such Oath as this, recorded in the Scriptures of the old Testament, which God did swear to Abraham. Whereunto I answer; that it is not always the custom of the holy Ghost, in the New Testament, when he allegeth testimonies out of the old, to recite the very same words, & syllables; but sometimes, as being the best interpreter of himself, in stead of words, he setteth down the true sense, & meaning thereof: so in this place. For whereas Moses Gen. 22.16.18. recordeth this oath in these words, by myself have I sworn, saith the Lord, that in thy seed all the nations of the earth shall be blessed: Zachary m Vers. 67. here being filled with the holy Ghost, expoundeth what this blessedness is, which was promised in Christ the promised seed, viz. that the Lord, would given us, that we being delivered from the hand of our enemies, should worship him without fear, &c. That this is the oath, which Zachary meaneth, it is most certain▪ because he giveth thanks to God, for the performance of his oath, which he swore to Abraham, concerning the redemption of his people the Israel of God, by the Messiah or promised seed; which can be no other than that which I named, In thy seed all the nations; (that is the faithful in all nations) shallbe blessed. Peter Act. 3.25. speaketh of the same Covenant, which God made with our fathers, saying to Abraham, and in thy seed, shall all the kindreds of the earth be blessed. And surely great cause there was, that in the beginning of the promulgation of the Gospel, it should be explained, what this blessedness is, which was promised by the Messiah. 1. First, for confutation of the erroneous & pernicious conceit of the jews, who thinking that the Messiah should be a temporal Monarch, expected only temporal blessings from him: But if our hope in CHRIST were only in respect of this life, then were we of all men most miserable, 1. Cor. 15.19. Secondly, For prevention of a most dangerous scandal, which otherwise would have ensued upon that erroneous conceit. For it being a received opinion among the jews, from which the Disciples n Mat. 20.21. Act. 1.6. of Christ were not free, that the Messiah should be a temporal Monarch, who should restore the kingdom unto Israel & make his followers happy with external & temporal blessings: If this opinion had been nourished in them, it could not have been avoided, but that they would have taken offence at Christ's mean & poor estate, when in stead of honours, riches, greatness & glory in this world, which they expected from the Messiah, all things should hap contrary to their expectation. Our Saviour therefore pronounceth them blessed, who are not offended at him in respect of his mean condition, & poor estate, Mat. 11.6 Thirdly, For rectifying our judgement in that most weighty point concerning our happiness. For the very foundation of a Christian conversation, is the right belief concerning happiness. For all men desire happiness, as the supreme end. And such as is the end, or happiness which they propound unto themselves; such are the means which they use, such are their studies & endeavours. As for example, if men place their happiness in pleasure, their whole course of life is voluptuous; if in riches, covetous; if in honour, ambitions, &c. For these causes, as I said, it was necessary that it should be declared, what this blessedness is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth, that the happiness which by him they were to expect, did consist in spiritual grace, and eternal glory. o Mat. ●. 3. Blessed are the poor or beggars in spirit, for theirs is the kingdom of heaven, and so in the rest, in every whereof two degrees of happiness are noted: the one, set down, as the Schoolmen speaked, per modum meriti, which I called grace: the other, per modum praemij, which I called glory: the one being beatitudo viae, or our happiness in this life: the other, beatitudo patriae, or our happiness in the life to come. S. Paul likewise Ephes. 1.3. expoundeth the happiness, which we have by CHRIST, to be spiritual. p Ephes. 1.3. Blessed be God (saith he) who hath blessed us with all spiritual blessings in heavenly things in CHRIST. Thus S. Peter, speaking of this Covenant, which God made with Abraham, & applying it to the jews, expoundeth this blessedness to be their turning, & consequently their freedom from sin. Ye are (saith he) Act. 3.25.26. the children of the Covenant, which God made with our fathers, saying unto Abraham, and in thy seed shall all the families of the earth be blessed: unto you first, God having raised up his Son JESUS, sent him to bless you, in turning away every one of you from your iniquities. In like manner the Apostle Paul, Galat. 3. expoundeth this blessedness of justification by faith, redemption from the curse of the law, and receiving the promise of the spirit Those which are of faith, saith he, vers. 7.8.9. are the sons of Abraham, and the Scripture (that is the holy Ghost who speaketh in the Scripture) foreseeing, that God would justify the Gentiles through faith, preached the Gospel before to Abraham, saying: in thee, that is, in thy seed shall all q So Gen. 12.2.3 chap. 13.15.17.15.18. nations be blessed. So then, they which be of faith, are blessed with faithful Abraham. Again vers. 13.14. CHRIST hath redeemed us from the curse of the law being made a curse for us, that the blessing of Abraham might come on the Gentiles through JESUS CHRIST, that we might receive the promise of the spirit. But most chief in this place, where the holy Ghost doth, as it were, ex professo expound, what this blessedness is, viz. that he would given us, that we being delivered from the hand of our enemies, should worship him without fear in holiness and righteousness before him all the days of our life. Now, that this is a most true and perfect exposition, I will prove by these two reasons. And first, for the truth of it. For whereas there are two degrees of our happiness; the one, begun in this life, which is called beatitudo viae: the other, complete in the life to come, which is beatitudo patriae: that is to be accounted our happiness in this life, whereby, as by degrees, we attain to eternal happiness in the world to come. Now the degrees of salvation, which the sons of Abraham, faithful, and therefore called, obtain in this life, are justification, & sanctification; justification, by which we are entitled to the kingdom of heaven, and with it concur redemption, reconciliation, and adoption, being all in substance the same, differing only in some relation or respect. For when God doth forgive our sins by imputation of CHRIST'S righteousness, he doth both redeem and reconcile, and justify, and adopt us: but with this distinction. First, that when forgiving our sins, by which we are bound over to death and damnation, and held captives of sin and Satan, he freeth us from this bondage, he is said to redeem us, Ephes. 1.7. Col. 1.14. Secondly, when forgiving our sins, whereby we are the children of wrath, and enemies against God, he receiveth us into his love, & favour in CHRIST, he is said to reconcile us, 2. Cor. 5.19. Thirdly, when forgiving our sins, which exclude us from heaven, & make us guilty of damnation, he doth absolve & acquitte us from the guilt, and doth accept of us in CHRIST as righteous, and as heirs of salvation, he is said to justify us, Rom. 3.24.25.4.6.7.8. Fourthly, when forgiving our sins, which made us the children of the Devil, he doth in CHRIST take us to be his children, he is said to adopt us. The second degree is sanctification, by which we are prepared and made fit for God's kingdom. Now these two are the two parts of the gift, which God by oath in this place promised to given to the faithful the sons of Abraham; viz. deliverance from the hand of our spiritual enemies, namely the law, sin, death, and the devil, which is our redemption or justification: and grace to worship God without fear in holiness and righteousness before him all the days of our life, which is our sanctification. 2 And that it is a full & perfect exposition, it is easily proved: because not only to the whole gift here promised, but to every part and parcel thereof happiness is ascribed in the word of God. As first, to redemption; for what is it to be redeemed by CHRIST, but to have remission of sins by him? Ephes. 1.7. Col. 1.14. By him we have redemption, even the remission of our sins. But to the remission of sins the holy Ghost ascribeth blessedness, Psal. 32. i 2. Rom. 4.6.7. Blessed is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity. 2 Secondly to a godly life: which is here termed the worship of God in holiness & righteousness, in which keeping of the law doth consist. For when a woman out of the crowd cried unto our Saviour, blessed is the womb that bore thee, and the paps that gave thee suck, Our Saviour returned this answer, Luk. 11.28. Yea rather blessed are they that hear the word of God and keep it. The same hath Solomon, Prou. 29.18. & who knoweth not that, which the Apostle teacheth 1. Tim. 4.8. Godliness hath the promise of the life that now is, and of that which is to come, and consequently of the happiness both of this life, and of the other life. 3 To the parts of God's worship; as namely to holiness. Apoc. 20.6. Blessed and holy is the man, who hath his part in the first resurrection. Which testimony yields unto us a double proof. First, because he useth the terms of Blessed & holy promiscuously; implying, that whosoever is blessed, is holy; and that whosoever is holy, is blessed. Secondly, because he saith, they are blessed, who have their part in the first resurrection, whereby the souls of the faithful do rise from the grave of sin to holiness of life. And not only to holiness in general, but to the several branches thereof is blessedness ascribed; as to saving knowledge. Pro. 3.13. joh. 17.3. to faith Luk. 1.45. joh. 20.29. to affiance, Psalm. 2.12.34.8.40.4.84.12. hope Psal. 146.5. Es. 30.18. jer. 17.7. to obedience Apoc. 22.14. to the fear of God, Psalm. 112.1.128.1.4. to humility Mat. 5.3. joh. ●3. 17. to patience, jam. 1.12.5.11. 4 To righteousness, Psal. 106.3. Es. 56.1.2. and not only to righteousness itself, but also to the true desire of it Matth. 5.6. Yea & to the several branches of it, as to mercifulness Matth. 5.7. Psalm. 40.1.2. Prou. 14.21. to meekness Matth. 5.4. to peacemaking Matth. 5.9. And not only to the parts of God's worship, but also to the properties. Fiftly therefore to the worship of God ●ithout fear of our enemies, that is in confidence Psal. 146.5. Wither you understand it without cause of fear, because there is no condemnation to them that are in CHRIST JESUS, Rom. 8.1. or without servile fear, in expectation of eternal happiness, Tit. 2.13. for this indeed is the top of our happiness in this life, to worship God, as without fear of damnation; so in a sound expectation of eternal life. And this seemeth to be employed in the Hebrew word Hithbaracu, which being of a reciprocal signification, signifieth, that in Abraham's seed all Nations should not only be blessed, but also should bless themselves, that is esteem and account themselves blessed. Sixtly, To uprightness and integrity, or to the worshipping of God in holiness & righteousness as before him. s Psalm. 119. ● . Blessed are the upright in the way, that is who walk uprightly; So Psal. 84.11. and not only the upright themselves, but their children also after them are pronounced blessed, Prou. 20.7. Seventhly, To perseverance or worshipping of God all the days of our life. For he that continueth to the end shall be saved, Matth. 10.22. Mark. 13.13. If therefore blessedness be ascribed, first of all to redemption or deliverance from our enemies; secondly, to the true worship of God in general, thirdly, to holiness, fourthly, to righteousness, fiftly, to the worship of God without fear, sixthly, to integrity, or to the worship of God as before him, seaventhly, to perseverance, or to the worship of God all the days of our life: Than seven times happy is that man, who being delivered from the hand of his enemies, hath grace given unto him to worship God without fear, in holiness and righteousness before him all the days of his life. By this conference of places we learn, what the happiness of a Christian is in this life; not to abound in wealth, not to attain to great honours, not to wallow in pleasures, wherein many repose their felicity, nor in any temporal or worldly thing whatsoever; but in our redemption and the fruit thereof, which is a godly life, or (to express the same in other terms) in our justification and sanctification, which must teach us in our judgements to esteem, in our affections to desire, in our endeavours to labour for these spiritual graces above all the things in this world (for what is our happiness, that is our chief good) esteeming all worldly things as dross and dung, yea as loss in comparison thereof, Phil. 3.8.9. For as without these spiritual graces all worldly things are vein and unprofitable yea, to them that set their hearts on them, hurtful and pernicious; So having sought and obtained these graces, all temporal blessings shall be added unto us: or if we seem to want any of them, our seeming want thereof shall not hinder our happiness. And therefore our Saviour pronounceth the faithful, though living in poverty, hunger, sorrow, and persecution, happy and blessed, Luk. ●. 20.21.22. CHAP. FOUR Of the gift promised by this Oath in general, and of the two parts thereof jointly. THus much of Zachary's exposition of God's Oath, now we come to the words thereof, that he would given us, &c. This thing then promised in this Oath is a gift: Of this gift we are to speaked; first in general, and then in particular. In general, we may observe, first, the main difference between the Covenant of works, made with all mankind: and the Covenant of Grace, made with Abraham and his seed, the heirs of promise. In the former, the Lord requireth perfect obedience to be performed by ourselves to our justification, and salvation; and denounceth his fearful curse against those, that do not continued in a total & perfect obedience. In the latter, the Lord, in stead of requiring perfect obedience to be performed of us to our justification & salvation; promiseth to those, which believed, redemption and justification without works; and being redeemed and justified by faith, he promiseth to given them grace to walk in new obedience, as being an unseparable fruit of our redemption and justification, & as the highway wherein we are to walk towards our glorification. Of this new Covenant the holy Ghost prophesieth by jeremy Chap. 31. vers. 31.32.33. Behold the days come saith the Lord that I will make a new Covenant with the house of Israel, and with the house of juda, not according to the covenant which I made with their fathers, when I brought them out of Egypt (which was the covenant of works:) but this shall be the Covenant that I will make with them, I will put my law in their inward parts, and writ it in their hearts, &c. Which is the covenant of grace recited by the Apostle, Hebr. 8. v. 8.9.10. of which, being a better covenant, CHRIST is the mediator, v. 6. according to that joh. 1.17. The law was given by Moses, but grace and truth come by JESUS CHRIST. The same Covenant repeated by Ezechiel Chap. 36.26.27. The Gospel therefore or Covenant of Grace is not a new law, nor CHRIST a new lawgiver (as the Papists absurdly teach, confounding the law and the Gospel; saving that they teach, that the Gospel requireth more perfect obedience to be performed by ourselves, than the law itself doth prescribe unto justification) but to them that are redeemed and justified by faith, it promiseth grace to walk in new obedience. How be it this is true, that men deprive themselves of what was promised in the Old Covenant by disobedience: So if men do live in sin without faith, and without repentance, not so much as desiring, caring, and endeavouring to worship God in holiness and righteousness: they can have no assurance that they are within the covenant of grace, made only with those that truly believed: God having promised to those, which are redeemed and justified by faith, to given them grace to worship him, in holiness and righteousness. Secondly we note, that our justification and sanctification are both the free gifts of God, for it is he that redeemeth and justifieth, & it is he also that sanctifieth, which point needeth no proof, seeing God doth swear they are both his gifts. The use whereof in a word is, that both they, which want these benefits, being neither freed from the guilt of their sins, nor purged from their corruptions, may know where to seek them: and also those that have them may be thankful to God the giver of them: which is the thing, whereunto the holy Ghost by Zachary exciteth us in this Psalm. Now this gift promised by Oath (that I may come to the parts thereof) is twofold; our redemption or justification (for to be redeemed is to have our sins remitted Ephes. 1.7. Col. 1.14. and to have our sins remitted is to be justified) and the fruit or end of our redemption, which is our sanctification, consisting in the faithful, sincere, and constant service of God in holiness and righteousness. Of these I am to speaked, First, jointly of both together; and then of either of them severally. In the joint consideration, we are to observe both the order, and conjunction of them. The order is plainly expressed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him, &c. For the meaning of the holy Ghost is, that God would given us, both that we should be redeemed and delivered from the hand of our enemies; & also that we should worship him; But to note the order, he hath expressed the former part, which is the benefit of redemption, by the Participle, that being delivered from the hand of our enemies we should worship him, &c. which teacheth us, that before we can worship God aright, we must be delivered from the bondage of our spiritual enemies, & that for two reasons. For first, naturally we are the servants of sin, and of Satan. Being servants of sin, we are in two respects utterly disabled from serving God, until we be delivered out of this bondage, for first, being servants of sin, we are free from righteousness, Rom. 6.20. in respect of that privative corruption, which is in us all derived from our first parents; being a privation of t Rom. 7.18. all spiritual goodness, not only in respect of the act, but also in respect of the habit & power (as blindness is of sight) being a mere impotency to that which is spiritually good, in so much that not only we do not think, nor will, nor do that which is good; but also we are not able thereunto, Of ourselves we cannot so much as think a good thought, 2. Corinth. 3, 5. The natural man doth not understand spiritual things, neither can he understand them, 1, Corin. 2.14. Fulgentius, u Do incarnate. & gratia. c. 13. saith well, that Adam by his sin wholly lost the faculty of thinking those things which appertain to God, Homo per peccatum facultatem bonae cogitationis perdidis & bonae voluntatis. & also of willing that which is good, and much more of doing that which is good; for will may be present when performance is wanting Rom. 7.18. But it is God that worketh in us both to will, and to do, Phil. 2.13. In somuch that the faithful themselves, if they think, or will, or do any thing that is good, may truly say every of them, w 1. Cor. 15.10. not I, but the grace of God which is with me. For the carnal mind, or the disposition of our corrupt nature is not subject to the law of God, neither can it be, Rom. 8.7. Augustine truly saith, that man by his fall lost bonum possibilitatis, and our Saviour professeth, that without him, or not being in him, we can do nothing, joh. 15.5. Doth not the holy Ghost elsewhere ●each the same, when he affirmeth that we are naturally dead in sin, Ephes. 2.1.5. and therefore, as a dead man cannot perform the actions of the natural life; no more can he, that is dead in sin, perform the actions of the life spiritual, likewise, when he calleth our recovery from sin, sometimes, the first resurrection, whereby the soul, which before was dead, is raised as it were from the grave of sin; sometimes, regeneration, whereby we being before dead, are quickened, and begotten a new unto God: Sometimes, new creation, by which we are made new creatures created unto good works. For as the first creation was a motion from nothing to those things which are; so the new x Chrysost. Eph ●● 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. &c. creation is a motion from our not being of grace, and spiritual goodness, to a being thereof, which serveth notably to confute the erroneous conceits of the patroness of freewill, the Pelagians, Papists; Arminians, and our new Anabaptists. Secondly, being servants of sin, sin reigneth in us, as a Tyrant, without resistance, imposing upon us a necessity of sinning. In respect whereof it may truly be said, that naturally we do nothing but sin, neither can we do otherwise, but sin. Our freewill by nature having (as Augustine saith) y Nihil vale● nisi ad peccandum. De spiritu & lit cap. 3. no hability but to sin. For as the same Augustine saith z Ad Bonifacium contr. 2. epist. Pelag. libr. 3. cap. 8. liberum arbitrium captivitatum non nisi ad peccandum valet: ad justitiam verò nisi divinitùs liberatum adjutum non valet. The frame of a man's thoughts and imaginations which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is evil, and only evil, and that continually, Genes. 6.5.8.21. and therefore of the same the Apostle a Rom. 8.7. affirmeth, that it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not an enemy only, but also enmity against God. And for the same cause, our Saviour when Peter gave him carnal counsel, called him Satan; and the reason, why he so called him, was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 is mind and affect, the things which are of men Matth. 16.23. And S. james affirmeth, that that wisdom which is earthly, and carnal, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devilish, jam. 3.15. As therefore it was well said of Augustine, De natura & gratia contra Pelag. that man by his fall did lose bonum possibilitatis; so as truly he did deny, that he retaineth possibilitatem non peccandi. And this is the estate of all men in their pure naturals, which the Philosophers do magnify as good, and the Papists qualify as not evil. In regard whereof notwithstanding we may truly be said, besides the guiltiness of Adam's heinous transgression, to have but 2. faults; the one, that there is in us no goodness spiritual, nor possibility of ourselves, but a mere impotency to that which is good. The other, that there is in us naturally an evil disposition, and proneness unto all manner of sin, which doth so domineer in us, that it imposeth a necessity of sinning, so that by nature, as we do no good, neither can we think, or will, or do that which is good; so do we nothing but sin, neither can we do any thing but sin. And as we are naturally the servants of sin; so by sin we are also the servants of the devil, who is the Prince, joh. 12.31. and God of this world, 2 Cor. 4.4. under whose subjection the whole world of the wicked lieth, 1 john 5.19. who is the powerful Prince of the air, working effectually in the children of disobedience, Eph. 2.2. carrying them away captive to do his william. 2. Tim. 2.26. This servitude to sin and Satan, the mystery of our redemption doth presuppose. For if we were not captives, we needed not to be redeemed. And he doth therefore redeem us, that we might serve him; and therefore before he doth actually redeem us, we cannot serve him in holiness and righteousness. Secondly, we are by nature the children of wrath, Eph. 2.3. and enemies, yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ, and justified by faith through the redemption wrought by Christ; we cannot do any thing which may be acceptable to God. for they that are in the flesh cannot please God Rom. 8 8. The person must be accepted, before his actions can be accepted; And without faith it is impossible to please God. Heb. 11.6. Now if this be so, that we cannot serve God, or do any thing that shall be accepted of him, unless we be first redeemed, justified, and reconciled to him: how doth it behoove every one, that hath not yet obtained these graces, to labour for them above all the things in this world? for until then, he doth nothing but sin, and by multiplying sins he doth hoard up wrath against the day of wrath. The means on God's part, is the preaching of the Gospel, which is therefore called the ministry of reconciliation, which God hath committed to the Preachers thereof, by whom, as his Ambassadors in Christ's steed, he intreateth you to be reconciled unto God. 2. Cor. 5.18.20. The means on our part, are faith prayer, and repentance. For if thou dost truly, and by a lively faith effectually believe, that JESUS CHRIST is the Son of God, & Saviour of all that believe in him; thou art bound to believe also (or else thou makest God a liar) that he is thy Saviour, & so believing thou art justified, & being justified by faith, thou shalt have peace with GOD. Secondly, if the Lord who is the party offended, & needeth not thy friendship, desireth thee to be reconciled unto him▪ will't not thou▪ who●● the offendor, who also without his favour, shalt perish eternally; wilt not thou (I say) by hearty and earnest prayer desire him to be reconciled unto thee? Now if thou dost by the prayer of faith desire God to be reconciled unto thee; what should hinder thy reconciliation, when thou desirest that of God, which God by his Ministers desireth of thee? 3. But unto these two we must add the dvety of repentance. For if we continued in sin without repentance, and please ourselves in displeasing God; how can we persuade ourselves, that we desire to be reconciled unto him? and if we do not desire to be reconciled, then are we the professed enemies of God, for whom remaineth the fearful b Heb. 10. 1● expectation of that judgement which shall destroy the adversaries of God. So much of the order. Now we are to speaked of the concurrence of these two graces. For when the Lord sweareth, that to those whom he redeemeth and justifieth, he will given grace to worship him in holiness and righteousness; from hence we do necessarily collect, that sanctification is an unseparable companion of justification; and that no man can have assurance, that he is justified, unless he be in some measure sanctified. Let no man therefore deceive c jam. 2.14 himself with a vein profession of an idle and dead faith, for unless thou dost, at the lest, desire and endeavour to worship God in holiness and righteousness; it is as certain. as the oath of the Lord is true, that as yet thou art not justified, nor actually made partaker of the redemption wrought by Christ. It is true, that our Saviour Christ in the days of his flesh, did redeem us meritoriously, paying a ransom sufficient for all that should believe in him: but noon are actually made partakers of this Redemption, but they to whom it is applied; and it is applied only to those that truly believe; and true faith purifieth d Acts 15.9 the heart, and worketh e Gal. ●. 6 by love, and is to be demonstrated f jam. ● 18 by good works. The same is elsewhere taught in the Scriptures, 2. Cor. 5.17. Whosoever is in Christ, as all they are, that truly believe in him, is a new creature, Gal. 5.24. Those that are Christ's, as all they are that are actually g 1 Cor. 15.19.20 redeemed by him, have crucified the flesh, with the passions and lusts thereof. Rome 8.1. They who are in Christ, walk not after the flesh, but after the spirit. The reason hereof is evident. For 1. they who are engrafted into CHRIST by faith, as all those are which truly believe in him, in them CHRIST dwelleth by his spirit (for h Rom. ●. 9 they are not his, who have not his spirit) applying unto them not only the merit of his death, to their redemption, & the benefit of his resurrection to i Rom. 4.25 their justification, but also the virtue k Phil. 3.8.9 & efficacy of his death to mortify their sins, & of his resurrection to raise them to newness of life; so that for whose sins CHRIST died, they die to their sin; and for whose justification he arose, they also rise to newness of life The Apostle▪ Rom. 6.3.4. affirmeth, that those who have been baptised into CHRIST, were baptised into his death, and resurrection; that as CHRIST did die and rise again; so they also die to sin, & rise to newness of life. 2. CHRIST was given unto us by his Father, not only to be our justification and redemption; but also our sanctification, 1. Cor. 1.30. Neither did he come with blood alone, or with water l 1 john 5: ● alone, but as Saint john in his Gospel carefully observeth, as a thing most remarkable. john 19.34.35. he come both with water and with blood; with the blood of redemption, to expiate the guilt of our sins, and with the water of ablution, or sanctification, to cleanse us from the corruption, 1. joh. 5.6. And in respect of both, his blood doth cleanse us from all our sins, 1. joh. 1.7 from the guilt, perfectly, in our justification, from the corruption, in part, and by degrees in our sanctification. See Hebr. 9.14. 3. Whosoever are the sons of God by adoption, as all those are m john. 1.12.13. that truly believe; they also are his by regeneration. 4. The same is employed in the benefit of Redemption, whereby CHRIST our blessed Saviour doth not only redeem us from the guilt of sin, which bindeth men over to damnation, but also from the bondage of sin, that howsoever sin doth remain in the faithful, yet it shall not reign n Rom. 6.14. in them, nor have dominion over them. For they that practise sin, are the servants of sin, joh. 8.34. & of Satan, 1. joh. 3.8, in them sin reigneth; and therefore they are not by CHRIST redeemed from the bondage of sin. For whom the son maketh free, they are free indeed, joh. 8.36. 5. The same is proved by the nature and properties of a true faith. For faith is a grace of regeneration, which the spirit of God, when he doth regenerate us, ingenerateth in us: whereby, as we are justified alone, because no other grace doth concur with it to the act of justification: So are we sanctified in part, together with other graces; and therefore is never severed from the grace of regeneration, or from other sanctifying & saving graces, & further it is the property of faith having justified us, inwardly to purify the heart▪ Act. 15.9 & outwardly to work by love, Galat. 5.6. Therefore, though to the act of justification, neither outward obedience, nor inward graces do concur with faith, as any cause thereof: Yet in the subject, that is, in the party justified, they must, and do concur, as necessary fruits of a true and lively faith, without which it is dead. o ●●m. 2.20 . And therefore a true, lively justifying faith, is also a sanctifying faith. Now, both from the order, and conjunction of these graces, we may infer a singular consolation to all the true Children of God. For if there be such a conjunction between these two graces of justification and sanctification, that whosoever hath the one, hath also the other, and who hath not both hath neither: then it follows necessarily, that, as he that is justified, is also sanctified; So he that is sanctified, is also justified, and if the order between them be such, that a man cannot serve God in the duties of sanctification, until he be justified, nor cannot worship God aright, until he be redeemed from his spiritual enemies: then it follows necessarily, that they who are in any true measure sanctified, are also justified; that they who sincerely desire, and endeavour to walk in the obedience of God's holy will, making conscience of their ways, are redeemed from the hand of their spiritual enemies. And not only may we from our sanctification come to the certain knowledge of our justification: but also we may thereby make our calling & our election sure. For dost thou, professing the true faith, endeavour to keep a good conscience and to walk uprightly before God; then it is certain, that thou art justified by a true faith; art thou justified? then it is certain, that thou art effectually called art thou called according to God's purpose? then without doubt thou are elected art thou elected? then undoubtedly thou shalt be saved. Seeing then such singular comfort ariseth from the leading of a godly and upright life, as that thereby we may make our calling and election sure, hereby we should all of us be excited to the study of godliness, and practise of piety: for the greatest comfort that we can have in this life, is to be assured of our election and salvation. But to the knowledge of our election, we cannot come à priori, by any thing going before, as the cause thereof, but à posteriori by the effects. The series or cha●ne of the degrees of salvation, may not unfitly be compared to jacobs' ladder, which reached from the earth to heaven, the lowest step whereof in this life is our sanctification, whereon, if we can set our foot, we may from thence arise to our justification, and from thence to our effectual calling, & from thence to our election. But if we will without ascending by these degrees, take upon us to conclude the certainty of our election, we shall be like him, that being to go up a ladder, would strive at the first, to set his foot on the highest step of the ladder, neglecting the lower degrees. CHAP. V. Of the parts of the gift severally, and first of Redemption. NOw we are to speaked of the parts severally; & first, of Redemption, in these words, that we being delivered out of the hand of our enemies, where we are to note 3. things. 1. The parties that are redeemed. 2. The party, by whom, & after what manner. 3. The parties from whom, our enemies. 1. The parties redeemed are We, who have Abraham to our father; that is to say, the faithful: not all men, but those only that believe. For so God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, joh. 3.16. thus he is said to have saved his people from their sins, Matth. 1.21. to lay down his life for his sheep, joh. 10.15. to have given himself for his Church, Ephes. 5.25 that he might redeem us from all iniquity, and might purify to himself a peculiar people, Tit. ●. 14. The Prophet Easie testifieth that Christ by his knowledge (that is by the acknowledgement of him, which is faith) shall justify many; p Easie 53.11, 12 for he shall bear their iniquities; and that he bore the sin of many, and our Saviour himself Matth. 26.18. that his blood was shed for many for remission of sins. It is true, that CHRIST his death is a sufficient price of ransom for the sins of the whole world: Yea of more worlds, if there were more than one, for his blood and his sufferings, whereby he redeemed us, were the blood q Act. 20.28, and sufferings of him that was and is God▪ but yet they are effectual only to those that do believe. For if CHRIST had redeemed all men, than all should be saved. For all that are redeemed are also justified, & all that are justified shall be glorified For, for whom CHRIST died, for them he hath satisfied the justice of his father, so that there is no condemnation to them, whom CHRIST hath redeemed. For whom CHRIST died, them by his death he reconciled to God, now they, who when they were enemies r Rom. 5.10. were reconciled to God by the death of his Son; much more being reconciled shall be saved by his life: Neither may we think, that CHRIST would die for them, for whom he would not pray. But for the world saith he, s john 17. ●. that is for the company of the wicked and reprobates I pray not▪ but for them whom thou hast given me out of the world. But if the Oath of an honest man, aught to be the end of controversy, much more aught the Oath of God in this place end this controversy concerning universal redemption. For God hath sworn, that to so many as he redeemeth, he will given them to worship him in holmes and righteousness. But the greater part of mankind have never the grace to worship God in holiness and righteousness, and therefore to them the benefit of redemption doth not belong. Now, when we do profess ourselves to be the redeemed of the Lord, we do withal confess, that in ourselves we are bondmen, and servants, whom CHRIST come to redeem out of this bondage. But howsoever all will challenge to themselves the benefit of Redemption, yet how few, in comparison, do acknowledge their bondage? But like the unbelieving jews, when our Saviour promised them liberty, profess, that they never were in servitude, joh. 8.33. and so bewray themselves not to be redeemed. But this humble conceit of ourselves before our justification is necessary for us, if either we would seek to CHRIST, or have him to respect us. For if by nature we be not in bondage, what need we a redeemer? If not lost, what need we a Saviour? t Mat. 9.12. The whole need not the Physician, but they that are sick, CHRIST come u Mat. 9.13 not to call the righteous but sinners to repentance, to preach w Luke 41 81 redemption to the Captives, and to save that which was lost. He was given unto us of his father, to be our wisdom, our ustification, our redemption, our sanctification, our life, our salvation. If therefore we would be made partakers of these benefits, we must acknowledge ourselves to be fools in spiritual things, that in him we may become wise▪ guilty of death, and damnation, that in and by him we may be absolved and justified: defiled and polluted with sin, that by him we may be sanctified: ●ead in sin, that in him we may be quickened and revived lost, that in h●m we may be saved: captives and bondmen, that by him we may be redeemed. 2. As touching the party by whom we are redeemed; the text saith; he would given us that we should be redeemed: which, in the beginning of this Psalm is more plainly expressed: Blessed be ●he Lord God of Israel, who hath visited, and redeemed his people, or as the words are hath wrought redemption to his people. how? by raising an borne of salvation, that is, a mighty saviour for us, who according to the flesh was the Son of David. The father therefore redeemeth us by giving his son for us: the son redeemeth us, by giving himself to be a price of redemption for us. 1. Tim. 2.6. The holy ghost also redeemeth us, when working in us the grace of faith, he applieth unto us the benefit of redemption. The father redeemeth, as the gracious author and Donor; the Son as the meritorious worker, the Holy Ghost, as the effectual applier. The goodwill and love of God the Father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause, the death and obedience of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause; the application of the Holy Ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause, by which we are made actually partakers of redemption, which is the grace wrought by Christ, proceeding from the love of the father, x 2. Cor. 13.14. applied unto us by the communion or the Holy Ghost. Now, here are diverse things to be observed, 1. The infinite and unspeakable love of God the father, in giving his only begotten Son, and of God the Son in giving himself for us; and of God the Holy Ghost the spirit of grace, in communicating unto us the mercy and love of God, and the merit and virtue of all that Christ did or suffered for us. For the first herein is love, saith the beloved Apostle, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1. john 4.10. So God loved the world, so infinitely, so unspeakably, so beyond all comparison; that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. john 3.16. And again, Rom. 8.32. that he spared not his own Son, but delivered him up for us all. But herein especially God commendeth his love towards us, that whilst we were sinners, and by sin enemies, Christ died for us. Rom. 5.8.10. If this love of God y Rom. 5.5. be shed abroad in our hearts by his holy spirit, that is, if by the Holy Ghost working in us faith, we are truly persuaded and assured of it, these effects will follow, 1. that we shall love God again, the beams of his love inflaming our hearts, and reflecting back some heat of love. For therefore do we love God, because he loved us first. 1. joh. 4.19. Magnes amoris amor: Love is the loadstane of love. The woman in the Gospel, who had many sins remitted, did therefore love much. Luk. 7.47. If it be demanded, why, and how we should love God, I answer with Bernard, z Lib. de dilig. Deum ini●●●. Causa diligendi Deum Deus est z Lib. de dilig. Deum ini●●●. modus, sine modo diligere. God is good without measure, and without measure he hath loved us, therefore without measure, if it were possible, we aught to love him with all our heart, with * 〈…〉. Mat. 22.37. all our soul, and with all our might. Or if we cannot do so by reason of the flesh, yet at the lest with an upright soul, and a sincere heart, to the uttermost of our power. And this our love we must express a Ioh 14.15. E●ed. 20.6, by keeping his commandments, and that willingly. For this, saith S. john, is the love of God, b ● joh. 5.3 that we keep his commandments, and his commandments are not grievous. 2. We shall love our neighbour for the Lord's sake, it is the use which S. john maketh in the place even now cited, 1. john 4.10.11 Herein is love, not that we loved God but that he loved us▪ and sent his son to be the propitiation for our sins. Beloved (saith he) if God so loved us, we aught also to love one another. 3. The persuasion of this love of God affordeth unto us singular comfort, in diverse respects. As first in afflictions. For therefore do we glory c Rom. 5, 3, 4.5 in afflictions, knowing that tribulation worketh patience, and patience experience, and experience hope, & hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us that is, because by faith wrought in us by the holy Ghost, we are persuaded of the love of God in Christ, which love God commendeth towards us, in that, when we were sinners, Christ died for us. The second comfort. If God did so love us, when we were his enemies; much more when by Christ we are become his friends. For if when we were enemies d Rom. 5.10. we were reconcilea unto God by the death of his Son, much more being reconciled we shall be sav●d by his life. The third comfort. If God so loved us, that he spared not his own Son, but delivered him up for us all, how shallbe not then with him also freely given us all things. Rom. 8.32. all things that be expedient for us. 2. The love also of God the Son exceedeth all knowledge. Eph. 3.19. who so loved the Church, that he gave himself for it, Eph. 5.25. who so loved us, that he washed us from our sins in his own blood. Apoc. 1.5. Greater l●ve hath no man then this, that a man lay down his life for his friends. joh. 15.13. But Christ our sweet saviour, being not only man, but God also; gave himself not for his friends, but for his enemies; and that, not to a common and ordinary death, but to the most painful, most shameful and most accursed death of the cross, and not only to suffer a corporal death, but also in his soul to undergo the wrath of God in our steed; the fear whereof, when he was in that grievous agony, caused him to sweated great drops of blood, Luk. 22.44. and the sense thereof on the cross, being in his own sense as a man forsaken of God, made him cry out, My God, my God, why hast thou forsaken me? Mat. 27.6. The acknowledgement of this wonderful love of CHRIST, aught first to work in us a love in some measure answerable to his; that as he gave himself for us an offering and sacrifice to God for a sweet smelling savour. Eph. 5.2. so we should present our bodies a living sacrifice, holy and acceptable unto him, which is our reasonable service, Rom. 12.1. And as he gave himself for us, so should we be willing and ready, if occasion serve, to lay down our lives for him, the rather because he hath promised, that whosoever shall lose his life for his sake; & the Gospels, shall save it, Marc. 8.35. We own ourselves unto CHRIST in a double or triple respect: first, for that in our creation he gave us to ourselves: secondly, because in our redemption, when we were lost, he restored us to ourselves: thirdly, when in restoring us, he gave himself for us. For ourselves given and restored, we may and aught to given and tender ourselves; but what retribution shall we make him for himself? For though we should given and tender ourselves to him, or for him a thousand times, yet what are we to him? as Bernard e Lib. de dilig. Deo. sweetly argueth. Secondly, we are to imitate our blessed Saviour, as the Apostle exhorteth us in respect of his love, showing itself in his wonderful humiliation and obedience for us. Phil. 2.5. Let the same mind be in you which was in Christ jesus, who being God coequal with his Father, for our sakes abased himself to become man: and being man, humbled himself, not only to all active obedience, performing all righteousness, as being made subject to the Law for us; but also to the passive obedience, being obedient to death, even the death of the Cross; & all this for us men, & for our salvation. Thus you have heard the love of the Father, in giving his Son, and the love of the Son, in giving himself for us; whereunto we may add the love both of the Father and the Son, in sending the holy Spirit, the spirit of love to accomplish our redemption, and also of the Holy Ghost, who furnisheth with his graces, and furnished, sendeth forth the Ambassadors and Ministers of God, committing unto them the means of our salvation; in and by which, he having united us to CHRIST, and made us partakers of him, he worketh effectually in the hearts of God's chosen, all those saving and sanctifying graces, whereby they are not only entitled unto God's Kingdom, but also fitted and prepared for the same. But as in the work of our Redemption we have observed the wonderful love of God: so in the second place we are to observe his infinite justice manifested in the same. For such is the justice of God, that rather than he would suffer the sins of his own elect children to go unpunished, he hath punished them in the death of his only begotten Son. The consideration whereof aught to strike a terror in them, that do not believe, nor repent. For if God punished the sins of the faithful in CHRIST, what shall become of them, who have no part in CHRIST? undoubtedly every sin, as it deserveth death, so is it punished with death; either with the death of CHRIST in the behalf of them that believe, or with the death of the parties themselves, who are not in CHRIST. And as it ministereth terror to the wicked; so it affordeth singular comfort to the faithful, who are in CHRIST. For they may from the consideration of this justice of God, safely conclude; that to them, being in CHRIST, there is not only no condemnation, but not so much as any punishments so properly called, which in order of justice is inflicted by way of vengeance to satisfy the justice of God. For CHRIST having fully satisfied the justice of his Father in the behalf of all them that believe; it cannot stand with the justice of God to punish the same sins in the party, which he hath already punished in CHRIST. The children of God are indeed subject to manifold afflictions, which are mala poena, but unto them the nature of them is changed, so that they be not punishments to them, but either fatherly chastisements, (for when f 1 Cor. 11.32 we are judged, that is, afflicted for our sins, we are chastised of the Lord, that we should not be condemned with the world) or else trials for their good. Thirdly, we observe how heinous, and how detestable our sins are in the sight of GOD: the guilt whereof could not be expiated, no● the justice of GOD satisfied, no● his wrath for them appeased, by any other means, but by the most precious blood of the eternal Son of GOD. That both in respect of our sins past we should be touched with remorse, when we consider that by our sins we nailed our Saviour to the cross, (to which end we are to pray, that the Lord would pour upon us g Zach: 12, 10 the spirit of grace and supplication, that when we lock upon him, whom we have pierced we might lament and mourn, as a father mourneth for his only son:) and also in respect of the time to come, we should not be animated to commit any sin, as being small; seeing there is noon so small, but the price of it was the precious blood of CHRIST: noon so light, but that if we be not eased from the burden of it by the merits of CHRIST, it is of sufficient weight to press us down to hell. The third thing to be considered in the doctrine of redemption, are the enemies from whom we are delivered; which are not carnal, as the jews imagine, dreaming that their Messiah should be a temporal Monarch, who having subdued their enemies, which held them in subjection, should restore the Kingdom to Israel, but spiritual. And these are the law, sin, death, & the devil; the law being the strength of sin, sinne the sting of death, and death the power of the devil, from the hand, that is, from the power of all which our Saviour CHRIST hath delivered us. If it be demanded, why among the enemies I do not reckon the world. I answer, if by World, be meant worldly desires, as 1. joh. 2.15.16. they are comprehended under the title of sin: if wicked worldlings, they are but the seed of the serpent, and the instruments of the Devil. And in both senses, not only our Saviour hath overcome the world for us, john 16.33. but the faithful also in and by him. 1. john 4.4.5.4.5. The law by reason of our transgression is an enemy unto us; whither we consider the yoke of the ceremonial law, or the bondage wherein the moral law did hold us. From the yoke of the ceremonial laws, h which neither we nor our fathers were able to bear; our Saviour CHRIST delivered us, blotting out or cancelling the hand-writing of ordinances that was against us, which was contrary to us, & took it out of the way, nailing it to his cross, Col 2.14 and abolishing in his 〈◊〉 the enmity, even the law of the commandments consisting in ordinances. Eph. 2.15. And as touching the moral law, our Saviour hath delivered us, first from the curse of the law, and consequently from all punishments of sin whither temporal or eternal, himself being made a curse for us. Gal. 3.13. and not only so, but hath also made us partakers of the blessedness promised in him to Abraham, and to his seed, that is, to all the ●a●●hfull, who are the heirs of promise. 2. From the rigour and exaction of the law, exacting of us perfect righteousness, inherent in us, & perfect obedience to be performed by us to our justification, by performing perfect righteousness in his own portion for us, by which righteousness being apprehended by faith; we are justified before GOD, without the works of the law, that is, without respect of any righteousness inherent in us, or obedience performed by us. Rom. 3.28. Now this twofold bondage was most miserable; to be subject to the fearful curse of God, if we did break the law, when we could do nothing else but break it: and to be excluded from justification and salvation, if we did not perfectly fulfil the law, which by reason of the flesh is impossible unto us▪ Rom. 8.3. 3. From the terror, and coaction of the law working servile fear in those, who are under the law, forcing them by fear of punishment, as bondslaves by the wh●p; to the outward, though unwilling performance of it. From this spirit of i 2 Tim. 1.7. fearfulness, which is also called the spirit k Rom. 8.15. of bondage, CHRIST hath freed us, that as a voluntary people Ps. 110.3. Zealous of good works Tit. 2.14. we may worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it follows in my text, without servile fear, with upright hearts and willing minds 1. Chron. 28.9. as not being under the law, but under grace. 4. From the irritation of the law, in regard whereof especially it is called the strength of sin. 1. Cor. 15.56. whereunto our own corruptions did make us subject, as unto l Rome 7.15. an husband, begetting soul issue by us tending to death. For such is the corruption of our untamed nature, until we be renewed by the spirit of GOD, that when the law, which is holy & good, forbiddeth sin, and seeketh to bridle our sinful affections; like an untamed colt it rebelleth so much the more; and that it might appear exceedingly sinful, taketh occasion by the law forbidding sin, to work in us all manner of concupiscence, Rom. 7.8.13. But when we being adopted in CHRIST are also regenerated by the spirit, and so made dead to 〈◊〉; we are mortified to the law, and the law to us, in respect of this irritation accidentally caused by our corruption, always prove to that which is forbidden: and consequently are delivered from the bondage of the law, Rom. 7.2. &c. as of a former husband being dead. Secondly we are by CHRIST freed from death, both from the first death, as it is a punishment, & from the second. For as of all other afflictions, so of death the nature is changed in respect of the faithful, to whom it is not a punishment or curse, the sting of it (which is sin) being taken away; but rather a blessing; no loss, but advantage, because to them it is the end of sin, & consequently of all misery, the beginning of happiness, a passage from the vale of tears to the kingdom of glory, the end of a mortal life, & the beginning of a life immortal Likewise from the second death, for he hath delivered us from the wrath that is to come. 1. Thess. 1.10. so that to them that are in Christ, there is no condemnation Rom. 8 1 this being the main promise of the Gospel, that whosoever believeth in him shall not perish, but have everlasting life. joh. 3.15.16.18. Thirdly from the power of the devil: that howsoever he may assault us, yet he shall not hurt ●s. Because he that is in us, being greater than he that is in the world. 1. joh. 5.18. hath overcome this strong man. Luk. 11.22. and hath bound him, as being stronger than he. For by his death he hath overthrown him that had the power of death, that is the devil, delivering them who through fear of death were all their life time subject to bondage. Heb. 2.14.15. and having spoiled principalities and powers (meaning the devil and his angels) he hath made a show of them openly, and triumphed over them on the cross. Col. 2.15. 4. But the most pernicious enemy is that which we carry in our own bosom; and that is sin, from which if we ●e freed, we are delivered from all the rest. For if we be delivered from sin, then are we freed from the curse of the law, from the evil of death having lost his sting, from the danger of damnation being absolved from the guilt of sin, from the malice of sathan, who, if we be freed from sin, hath nothing to object against us. For who shall lay any thing to the charge of God's elect? it is God that doth justify, who shall condemn? CHRIST having died and being risen again sitteth at the right hand of his father making intercession for us. Rom. 8.33.34. Therefore in the scriptures the whole benefit of our redemption is expressed sometimes by deliverance from sin as Eph. 1.7 Col. 1.14. By Christ we have redemption, viz. remission of sins. For therefore Christ gave himself for us, that he might redeem us from all iniquity. Tit. 2.14. 1. Pet. 1.18. Act. 3.25.26. Now, from sin he doth deliver us; first, in respect of the guilt thereof by justifying us, and reconciling us unto God, Act. 13.38.39. 2. Cor. 5.19. Secondly, in respect of the corruption of si●ne▪ (which he mortifieth in us by degrees,) he freeth us from the bondage and dominion of sin, that howsoever▪ it remaineth in the children of God, yet it shall no more reign in them Rom. 6.14. The use of this doctrine concerning our redemption is. First, sing CHRIST our saviour hath redeemed us from our enemies, that therefore we should not stand in fear of them, according to that Easie. 43.1. fear not, for I have redeemed thee, but as we are taught in the next words, we should all the days of our life worship him without fear & in the end of our days commend our souls into the hand of God, saying with David Lops 3●. ● Into thy hands I commend my spirit, for thou hast redeemed me Lord God of truth. 2. When we have sinned against God, the remembrance of our redemption should encourage us to return unto him by unfeigned repentance, as himself exhorteth. Es. 44.22 These things, saith St. john, I writ unto you, that you sinne not but if any man do sin, we have an advocate with the father, jesus Christ the righteous, & he is the propitiation for our sins. 1. joh. 2.1.2. 3. Seeing our saviour hath redeemed and bought us with ●o great a price, therefore we aught to acknowledge him to be our Lord in the right of redē●tiō & ourselves not to be our own men, but his servants. For therefore Christ died & rose again to life, that he might be the Lord both of the quick & of the dead. Rome 14.9. And if we acknowledge him to be our Lord, we must be careful to do his will, otherwise in vein do we call him so. Why do you call me Lord, and do not the things that I command you? Luk. 6.46. Not every one that saith, Lord Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Mat. 7.22. Again, being bought with a price, we are not our own men, but his that bought us: and therefore aught not to seek ourselves, or the satisfying of our own lusts; but to glorify God both in our bodies and in our spirit, which are not ours but Gods. 1. Cor. 6.19.20. That body is not thine to spend in sin, but is to be offered unto God, as an holy & acceptable sacrifice▪ That tongue is not thy own, as the wicked say of theirs. Ps. 12 4. to use or rather abuse at thy pleasure, but to be used to the glory of God. That heart is not thine to be addicted to worldly vanities, but to be given to God. In a word, Christ died for all, that they which live should not henceforth live to themselves, but unto him which died for them, and rose again. 2. Cor. 4 15. 4. Seeing CHRIST hath given himself for us to free us from our enemies, let us stand fast in that liberty which Christ at so dear a price purchased for us; and not suffer ourselves to be entangled again with the yoke of bondage. Gal. 5.1. For what can be, either more dishonourable to our Redeemer, then that we should revolt from him to serve sin and Satan, or more pernicious to ourselves; for then our latter end should be worse than our beginning. 2. Pet. 2.20. Remember the Israelites, who being redeemed out of Egypt, for desiring to return, perished in the wilderness. Remember m Luke 17. ●●. Lot's wife, who, being delivered out of Sodom, for looking back was turned into a ●illar of salt. The which I speaked not as though I thought, that a man who is once truly justified, and redeemed, can either totally or finally fall away from saving grace: but to admonish those, who think n 1 Cor. 10▪ 12. they stand, to take heed that they do not fall For if any professing himself to be redeemed, shall fall away, his example will not prove, that a man may fall from saving grace: but his falling away will evidently prove, that he was never in the state of grace. 1 joh. 2.19.3, 9 5. For asmuch as Christ our Passeover o 1 Cor. 5.8. is sacrificed for us, we should purge out the old leaven, and keep a perpetual feast of unleavened bread (signified by the 7 days of that feast,) not with the leaven of hypocrisy, ●or with the old leaven of naughtiness, but with the unleavensd graces of sincerity and truth: but especially when we celebrated the memory of our redemption on the Lord's day, or in any of our Lord's feasts, or at the celebrating of the holy Communion, which is the anti-type to the Passeover. 6 Lastly, we are to be hearty thankful unto God, for this inestimable benefit, whereby we, being utterly lost by sin, and therefore in ourselves worse than nothing (for better were it not to be, then being lost, not to be redeemed) are restored to a better estate than we lost in Adam. And this our thankfulness we are to express, partly by thanksgiving, whereunto we are excited in this Psalm, according to that before cited, Ps. 107.2. Let them given thanks whom the Lord hath redeem●d, and delivered from the hand of the enemy. For therefore hath our Saviour redeemed us, that he might make us Priests, Apoc. 1.5.6. or as S. Peter speaketh; an holy Priesthood, to offer the spiritual sacrifice of praise and thanksgiving to God; and pattly, by seeking to glorify God, who hath been so gracious to us, by bringing forth the fruit, and performing the end of our ●edemption, which is the faithful and sincere worship of God in holiness and righteousness all the days of our life. Of which I am now to speaked. CHAP. VI The fruit and end of our redemption, viz. the true worship of God in holiness and righteousness. THe second part of the gift promised by oath, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship or serve him, &c. which is both the end and fruit of our redemption. The consideration of which end is of great importance. For if we know not to use aright any of the lest gifts or creatures of God, unless we know the true end thereof (for to the end the right use is referred:) it is more than probable, that he shall abuse this great benefit of redemption, if we have not respect to the end thereof; which is our sanctification. For else what can be the cause of such dissolute living, as is every where to be seen among those who profess themselves redeemed by CHRIST, but a foolish opinion, that CHRIST having freed them from their sins, they may sinne the more freely▪ and that he having died for their sins, they need not to die to them, & so abuse the grace p juda 4. of God unto wantonness. For if our sanctification be the end of our redemption then do we abuse this great benefit of GOD, if we do not refer it to this end. yea rather, we deceive and abuse ourselves with a vein opinion of our redemption. For if this be the end of our redemption, than those that live in sin as the servants of sin, either are not redeemed (for whom Christ the son maketh free, they are free indeed) or else they are redeemed in vein, for that is in vein which is frustrate of the end. Now that sanctification is the end of our redemption, it may be proved by the testimonies of holy scripture, and also by sounded reasons drawn from thence. Tit. 2.14. Christ hath given himself for us, that he might redeem us from all iniquity, and that he might purifyings or sanctify to himself a peculiar people, zealous of good works. Eph. 5.25.26.27. Christ loved his church & gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Col. 1.21.22. You that were enemies Christ hath reconciled in the body of his flesh through death to present you holy & unblameable in his sight. 1. Pet. 2. ●4 Christ himself bore our sins in his own body, on the tree, that we, being dead to sin should live unto righteousness. The reason is evident. For that which is the end of all God's blessings in this life, both spiritual and temporal, must needs be the end of our Redemption. But our sanctification is the end of all God's blessings in this life. 1. Thess. 4.3. This is the will of God even your sanctification; this is that which God willeth, and intendeth in bestowing his benefits upon us. He hath elected us, that we might be holy. Eph. 1.4. he created us after his own image, that we might worship him in holiness and righteousness, Eph. 4.24. he hath called us to holiness 1. Thess 4.7 and we are called to be Saints, or Saints by calling, Rom. 1.7. 1. Cor. 1.2. he doth regenerate us to the same end. For we are the workmanship of God created in jesus Christ unto good works, which God hath before ordained that we should walk in them. Eph. 2.10. To the same end he hath planted us in his Church▪ that we might be called trees of righteousness, bringing forth fruit to his glory, Es 61.3. and finally to the same end he bestoweth his temporal benefits upon us. The Psalmist having in the 105 Psalm recounted the manifold blessings of God bestowed upon the Israelites, in the last verse he concludeth this to be the end of all, that they might observe his statutes and keep his laws. And as it is the end, so also the fruit of our redemption; as it is plainly delivered in this text, that he would given us, that we being delivered from the hand of our enemies, should worship him without fear in holiness and righteousness. Moore plainly, Rom. 6.22. Being made free from sin, and become servants to God, we have our fruit unto holiness, and the end everlasting life. And to these, we may add Heb. 9▪ 13. ●4. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge our consciences from dead works to serve the living God. And Tit. 2.11.12. The saving grace of God hath appeared to all (namely both by deed & by word: ●n deed by sending CHRIST to redeem us. 2. Tim. 1.9.10. 1. I●hn ●. 9 10. by word in publishing this benefit of redemption by the preaching of the Gospel,) the fruit whereof is this, teaching us, that we renouncing all ungodliness, & worldly lusts, should live soberly and justly, and holily in this present world, expecting the happy hope, that is, the happiness hoped for &c. Seeing then that holiness of life is both the end and fruit of our redemption, and of all other the gifts of God, let us labour to attain to this end, and to bring forth this fruit so shall we show ourselves thankful unto God for this and all other his benefits, and shall also make, not only out justification and redemption, but also our calling and election sure 2. Pet. 1.10. But on the contrary, if professing ourselves redeemed by CHRIST, we live in sin, as the servants of sin, then are we most unthankful unto God, this being the end of our redemption, and the only fruit, which he expecteth in lieu of this and all other his benefits: and most injurious to ourselves, not only depriving ourselves of all assurance of our salvation, but also drawing upon ourselves most deserved damnation. And let us know, that the foundation of GOD which is sure, hath this seal●: let every one that nameth the name of CHRIST, departed from iniquity. 2. Tim. 2.19. But let us come to the words: whereof there may be some doubt, how they are to be translated; whither that we might, or that we should worship him? Both are included: the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he would given us to worship him: including both to can and to will, and also to do. But we must remember that our new obedience, which is the fruit of our redemption, standeth in the study of piety, that is, in the truth of our desires, uprightness of our will, and purpose, sincerity of our care and endeavours, rather than in the perfect performance, the Lord in his children accepting the will for the deed By which desire, will, and endeavour, though we do not perfectly fulfil the law, yet we may be truly said to keep it. And if we have this unfeigned desire, sincere purpose, and upright endeavour to please God in the duties of piety and charity; we shall be accepted of God, according to the covenant of grace, as true worshippers of God in holiness & righteousness. This caution is carefully to be remembered; otherwise, the greatest part of true Christians might seem to be excluded out of the covenant of grace, and out of the number of them that are redeemed by CHRIST. CHAP. VI The worship of God in holiness and righteousness. NOw this worship of God, which is the fruit and end of our redemption, is here notably described, by the parts and properties thereof. The parts are holiness and righteousness. For by holiness, you are to understand the dveties of the first Table, viz. of piety and religion towards God by righteousness, the duties of the second table, which we own unto men, And of these we are to speaked, first, jointly, of them both together, and then of either of them severally. Holiness and righteousness, as they are here joined together by the holy Ghost, so in practice they may not be severed. Those that are in Christ are new a 2 Cor. 5.17 creatures, renewed according to the image of God in b Eph. 4.24. true holiness and righteousness. And in this place the Lord hath promised to given to those that are redeemed, to worship him, not in holiness alone, nor in righteousness alone but in holiness and righteousness. And therefore those things, which God hath conjoined, let no man sever. for these two are so conjoined by God, that whosoever hath the one▪ hath the other: and whosoever hath not both, hath neither of them in deed and in truth. He that loveth God, loveth his neighbour also. 1. joh. 4.21 neither can a man love God in truth, that loveth not his brother also, as St. john argueth. If any man say I love God, & hateth his brother, he is a liar, for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? 1. john. 4.20. for true is the old saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of seeing comes loving. Neither can a man love his neighbour as he aught, but he will love God much more, For our brother is to be loved in the Lord; and for the Lord. And it was well said of Bernard licet aliquid diligere preter Deum, modo id diligamus propter Deum. Now it is a rule in Philosophy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what any thing is, that is much more. Therefore if we love our brother for God's sake, then do we love God much more. Here therefore two sorts of men are to be reproved. The former is of those, who would seem to be forward professors of religion and piety towards God, that are very backward in the dveties of cha●ity and righteousness to their brethren▪ such were the Phatisies, whom our saviour calleth hypocrites, bidding us to beware of the leaven of the Pharisees, which is hypocrisy for sayeth he unless your righteousness exceed the righteousness of the scribes and Pharisees, you shall not enter into the kingdom of heaven. Mat. 5.20. These men are wont to discover their hypocrisy, partly by their words, and partly by their works. By their words, being evil speakers detractors, and depravers of their brethren: who with the same tongue bless God, & curse man, who is made after the similitude of God jam. 3.9. But the said St. james changed. 1.26. hath given his censure of these men. For saith he, if any man among you seem to be religious and bridleth not his tongue, but deceiveth his own heart, this man's religion is vein: By their works: cloaking under the show of religion hard dealing and deceit; having jacobs' voice, and Esau's hands; scandalising the profession of religion by their hypocrisy. The holy Ghost therefore to discover such hypocrites, when he would set down the marks and notes of men truly religious, describeth them commonly by the dveties which they perform to their brethren: making them the touchstone, as it were, of their piety and religion towards GOD. Psalm. 15. and 24. jam. 1.27. The other sort is of those, who professing themselves to be christians are but civil honest men, voided of piety, and religion towards GOD. I speaked not against civil honesty, which is very commendable and necessary; in so much as they who want it are worse than some of the hearthen that know not God. For many of the heathen were of a civil and honest conversation, yea some of them excelled in moral virtues But I would not have a Christian to rest, in a fare outward civil conversation among men, as though no more were required of him. For if a man, professing himself a Christian, shall have no more in him then the Pagans who knew not GOD: can such a one be esteemed a sound Christian? Our love of men must proceed from the love of God; the streams of our justice and charity towards men, must be detived from the fountain of piety towards God. without c Heb. 11 6. faith it is impossible to please God. without faith, without piety, without the fear of God, without repentance, the best actions of civil honest men, are but splendida peccata. The chiefest care of a Christian must be to worship God, first in the duties of piety and religion; and secundarily in the duties of righteousness and charity towards men. But the mere civil honest man neither worshippeth, God in the dveties of piety, nor yet in the dveties of righteousness; which he performeth as a mere natural man, without any respect or relation had unto God▪ and therefore cannot be said in doing those duties to serve God in righteousness, as not performing them in obedience to God, or for God's sake. Now if they which want either of these are not to be deemed sound Christians, what shall we say of those which have neither; yea that not so much as seem to have either? profane and wicked men, who professing themselves Christians, that is to say men redeemed by CHRIST, turn d jud. 4. the grace of GOD into wantonness being in name Christians, in deed Atheists. professing themselves to know GOD, but e Tit. 1.16. in deed denying him, being abominable and disobedient and to every good work reprobate. Now we are to speaked of either of them severally; but briefly, and in a word. For if I should treat of them at large; under the title of holiness, I should discourse of all the duties required in the first table of the decalogue; in all which we must think ourselves bound to worship God, if we will worship him in holiness. And under the name of righteousness I should treat of all the dveties of the second table, all which we must endeavour to perform to our neighbour in obedience to God, if we would be thought to worship or to serve him in righteousness. But first, we are to speak of holiness; because that is the first and the great commandment. Mat. 22.38. That holiness is a fruit of our redemption, the holy Ghost doth plainly testify Rom. 6.22. Being freed from sin and made servants to God, you have your fruit unto holiness, and the end everlasting life. And that it is also the end of our redemption, St. Paul witnesseth Eph. 5.27. Col. 1.22. And as it is the fruit and end of our redemption and justification in part▪ so is it also a necessary forerunner of glorification. And therefore if we shall truly worship the Lord in holiness, we may be assured, that the Lord hath redeemed us▪ and consequently, as we have the fruit of our redemption in holiness; so shall we have the end thereof, which is the salvation of our souls. Rom. 6.22. Apoc. 20.6. But contrary wise, if our conversation be unholy and unpure, as we want the fruit of our redemption, so shall we never attain to the end thereof, which is everlasting life. For as the holy Ghost witnesseth Heb. 12.14. without holiness no man shall see God. Righteousness also, as hath been said, is in part the fruit and end of our redemption▪ for being freed from sin we become the servants of righteousness, Rom. 6.18. and therefore did our saviour in his own body on the tree bear our sins, that we dying ●● sinne might live unto righteousness. 1. Pet. 2.24. But here some may object; if righteousness contain the duties which we own to man, wither our brethren or ourselves; how is it here f●nd, that we are to worship or serve God in righteousness? Answ. This teacheth us, that the dveties which we own to man, are to be performed in obedience to God, and for his sake, seeking and intending his glory therein. And being so done, he esteemeth them as done to himself, and accordingly doth he reward them. vis mereri Deum saith one f Hugo de 5. victore tom. 3. de sacram. l. ●. par●. 13. c. 11. wouldst thou in thy dveties to man endear thy service to God, fac quod facis propter Deum. Do what thou dost for GOD'S sake. Now if our dveties to man be done in obedience to God, then in performing them we serve God. If we do them for his sake, then in serving our brethren by love, we serve him much more. If seeking & intending his glory therein as the supreme end, we do thereby glorify him, and 'cause him to be glorified by others; If he esteem them as done to himself, then in the dveties of love whereby we serve one an other (Gal. 5.13) we do service to God and such a service, as is more acceptable to him, than the outward du●t●e o● his own worship or service. For when the Prophet Micah was demanded this question: wherewith shall I come before the Lord, and bow myself before the high GOD? shall I come before him with br●●●t offerings, with calves of a year old? will the Lord be pleased rings with calves of a year old? will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? shall I given my firstborn for my transgression, the fruit of my body for the sin of my soul? The Prophet maketh answer, he hath showed thee OH man what is good; and what doth the Lord require of thee, but to do justly, and to 〈◊〉 mercy, and to humble thyself to walk with thy God? Mic. 6.6.7.8. The fast which God accepteth, is to fast from the sins of unrighteousness and oppression, and to perform the duties of charity and justice. Es. 58.6.7. Their Religion also God doth approve as pure and undefiled, who exercise the works of mercy and charity to those that are in misery, I am. 1.27. and such will he pronounce blessed at the last day, who have approved their faith and piety by doing the works of g Mat. 25.34.40. mercy and charity to the poor members of CHRIST, which he esteemeth as done to himself. And let me add this for the comfort of true Christians, who walk uprightly in a lawful calling, though it be never so mean, that by doing the works of their calling justly in obedience to God, seeking God's glory in the good of their brethren, they worship God in righteousness. And let them assure themselves, that their lawful & honest calling is that station, wherein the Lord hath placed them to serve him in righteousness. But they must remember withal, that they who so serve him in righteousness, must also, and that principally, be careful to worship him in holiness. And this is to be understood of civil callings. But as touching the Ministers of God's word, this may further be added for their comfort, that so many of them as with good conscience take pains in their function, whither in their private studies, or in their public ministry, seeking to glorify God in the edification of the Church, or the members thereof: they do worship God both in holiness and in righteousness. By this which hath been said it plainly appeareth, that howsoever we are freed from the curse the rigour, the terror, and irritation of the law; yet we are not freed from the obedience of the law moral. For freedom from obedience, and righteousness, is the servitude of sin. But we are freed from the bondage of sin, that we may be enabled with upright hearts and willing minds to worship the Lord in holiness and in righteousness. And therefore, howsoever carnal gospelers and libertines, abuse the liberty which CHRIST hath purchased as an occasion to the flesh, turning the grace of God into wantonness, to their own perdition: Yet devilish is the slander of the Papists, who calumniate the doctrine of the Gospel, as if we taught thereby, that h Bellarm. de justif. lib. 4. c. 5. men are freed from obedience to all laws whatsoever of God, & man, yea from the decalogue itself. But this needeth no answer, it being evident to all the world, that we do urge the obedience of the law moral as well as they do, and by better arguments & reasons, than they do. For their chief reasons are taken from the falsely supposed benefits of good works, that they satisfy for sin, justify before GOD, and merit eternal life. but by these reasons they teach men to mar good works, and not to do them. for a good work done with the the opinion, of satisfaction, justification, or merit, is so fare from being a good work, that it is odious & abominable in the sight of GOD; as being derogatory to the most perfect satisfaction, and all-sufficient merit of CHRIST our saviour. But we among other arguments, take some from this text: Because our new obedience or practice of good works is the fruit and end of our redemption. 2. because it is an unseparable companion of our redemption and justification. 3. because God hath sworn, that he will given them that are redeemed grace to worship him in holiness and righteousness, and therefore that works in them that are redeemed or justified, do follow necessarily by necessity of infallibility. And therefore it is impossible, the oath of the Lord being true (which cannot possibly be untrue) that a man should be actually redeemed or justified, and yet have no care to practise good works, that is to say, to perform the dveties of holiness and righteousness. But in other respects also, we do urge the necessity of good works, which we prove to be necessary also necessitate praecepti, & so by necessity of Duty, which we own 1. unto God, to show ourselves obedient & thankful unto him & studious of his glory 2. to our neighbour, & 3. to ourselves, likewise necessitate signi, not only as they are the testimonies & tokens whereby we are to make our calling & election sure: but also, as they are the evidence according to which our saviour will judge us at the last day. & lastly necessitate medij: for although we are not justified by them, nor saved for them, yet they are the way wherein we are to walk toward our heavenly country; as Bernard well said, that they be via regni the way to the kingdom, though not causa regnandi, the cause of obtaining the kingdom. For as the Apostle saith, i Eph. 2.10. we are the workmanship of God created in Christ jesus unto good works, which God hath before ordained that we should walk in them, as in the way which leadeth to eternal life. This is the way, let us walk in it. Es. 30.21. CHAP. VIII. The properties of God's worship, and first of the worshipping of God without fear. THus much of the parts of God's worship: now follow the properties. For it is not sufficient to do that which is good, but we must be careful of the manner also, that it be well done. It is not sufficient to worship God in the parts of his worship; unless they be performed in that manner, which God hath prescribed. Our new obedience hath three properties: for therein we are to worship & serve God without fear. before him. all the days of our life The first respecting our enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear of them. The second respecting God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before him. The third respecting the time. all the days of our life. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security, noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear. For without doubt this adverbe is to be adjoined in construction to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For neither was the deliverer without fear, Heb. 5.7. Mark. 14.33. Luk. 22.43.44. nor the delivered. Heb. 2.15. The second, uprightness or integrity noted in the words before him. The third, constancy or perseverance, noted in these words, all the days of our life. As touching the 1. we must in the 1. place endeavour to explain the true sense & meaning of the words. For at the first sight it may seem not well to agreed with other places of the scripture, wherein fear is highly commended. For 1. the fear of God is the beginning k Ps. 111.10▪ Pro 9.10. job. 28.28. or chief point of wisdom, that is of true piety; By it, as a bridle, men are restrained from evil, (for the fear of God is to departed from evil Pro. 8.13.) which bridle being cast off, men run headlong into sin; see Gen. 20.11. how then can this be promised as an especial blessing to worship God without fear? 2. St. Peter. 1. Epist. 1.17.18. saith, We are therefore to pass the time of our pilgrimage in fear, because we know that we are redeemed by the blood of Christ. Here the Lord promiseth, that he will given us, that we being redeemed by the blood of CHRIST shall worship him without fear; so Es. 43.1. Fear not, for I have redeemed thee. 3. Solomon Pro. 28.14. pronounceth him blessed who feareth always: here Zachary expounding the blessedness, which was promised in Abraham's seed, saith, it is to worship God without fear. 4. St. Paul exhorteth us, because we have such promises, that to us being redeemed by Christ, God will be our father &c. to perfect our sanctification in the fear of God 2. Cor. 7.1. and elsewhere he admonisheth the redeemed, whose salvation was already begun, to work out their salvation with fear and trembling. Phil. 2.12. here the Lord promiseth the redeemed, that they shall worship him without fear. 5. Ps. 2.11. & 5.7. God is to be worshipped with fear. 6. Carnal security, which is the want of fear, is as it were the cradle of the devil, wherein he rocketh men asleep to their perdition; and it is a brand or mark of the wicked, not to have the fear of God before their eyes. Rom. 3.18. how then can the want of fear be promised as a blessing? For answer to this objection, we are to distinguish, both of fear, and of the want of fear or security. Fear is to be distinguished, both in respect of the object, and of the subject: The object, that is the party or the thing feared: the subject, that is, the person who feareth. 1. First in respect of the party feared. For there is a fear of God, and there is a fear of our enemies. God hath delivered us from the hand of our enemies. that we should worship him without fear, not of him, but of them. For as he hath redeemed us from the service of our enemies, that we might serve him, so he hath freed us from the fear of them, that we may fear him alone and hereunto pertaineth that place of Easie. c. 43.1. fear not (to with thy enemies) for I have redeemed thee. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies, which is a doubtful fear, may be understood, either metonymically, without cause of fear, or properly without fear itself. And so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear; the former, implying the certainty of the object: the latter, of the subject; the former pertaining to all true believers, though but incipients, whose salvation is certain and sure (which I call the certainty of the object) though they perhaps be not as yet, nor at all times certain, nor sure of it. The other, belonging to proficients, or grown Christians. Of the former, you may with Theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear, as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger or cause of fear. so are they said to be secure or without fear, who are in safety and out of danger, as all the faithful are, being kept safe by the power of God through faith unto salvation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.5 Of the latter Beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance. Eph. 3.12. or as the Apostle speaketh Tit. 2.13. in assured expectation of salvation. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fearlesnes, is a consequent of the former, that being the foundation of this, when we know ourselves to believe For if we believe that we are out of danger, we will also be without fear, and according to the measure of this belief, is the measure of this security, or want of fear▪ and this degree seemeth to be employed in the hebrew verb hithbaracu, l Gen. 12.18. as I noted before. And this I called the certainty of the subject. This place therefore is to be understood of the fear of our enemies, that we are to worship God without fear of them; and not of the true fear God. of which all those places, which were objected as commanding fear, did speak of which true fear of God this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies is a fruit and effect. For he that feareth God truly needeth not to fear any thing else, according to that. Pro. 14.26. in the fear of the Lord is strong confidence 2. In respect of the thing feared, fear is either of the evil of punishment, or of the evil of sin. But this distinction is the same in effect, with that distinction of fear in respect of the subject, whereof I am now to speaked. 3. in respect of the subject, that is, the persons fearing. Fear is either of Bondservants who are under the law, which is a servile or slavish fear. Sons, who are not under the law, but undergrace, which is a son-like or filial fear. The former is properly called metus, whose effect is metuere ab aliquo, to be afraid of the object, that is feared. The other is timor (of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whose effect is to fear or to reverence the object feared. The former is a fearful expectation of some evil from the party feared: the other is an awful reverence of the party feared, not to offend him by doing evil▪ so that the formal object of the former is malum poenae, the evil of punishment, in regard whereof they are afraid of God: of the other, malum culpae, the evil of sin, in regard whereof they fear to offend or displease God. The former is rather metus poenae, then timor Dei, fear of punishment, rather than of God. For if there were no punishment, they that have but this fear, would not fear to offend God. OH derunt peccare mali formidine poenae. The other out of the love of God and of goodness, though there were no punishment to be feared, feareth to offend. OH derunt peccare boni virtutis amore. The former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage Run 8.15 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of fearfulness. 2. Tim. 1.7. is a fruit & effect of the law forcing & compelling those that are under it to yield some outward obedience for fear of punishment. The other is a fruit of the Gospel, & of faith; when a man being persuaded of God's mercy & goodness towards him in Christ, feareth to offend so gracious a God, & merciful father, according to that Ps. 130.4. There is mercy with thee that thou mayst be feared. Of this son like fear, there is no question, but that we are to worship God therewith. Ps. 2.11.5.7. Nay, we cannot worship God aright without it. Deut. 6.13. Thou shalt fear the Lord thy God, & serve him: this being one of the chiefest things required in his service, Deut. 10.12. Eccl. 12.13. & is therefore called caput sapientia, the very chief point of wisdom, that is of true piety and godnnes Ps. 111.10. Pro. 9 10. Of the other, there may be a question; whither God hath promised to those that are redeemed, that they shall worship him without all servile fear, seeing that it is profitable, that men should be restrained from sin by fear of punishment. And to that end, doth the Lord threaten judgements & punishments to terrify & to deter men from sin. To this I answer, as I delivered before in the doctrine of redemption, that our saviour in delivering us from the terror & coaction of the law, doth free us also from servile fear, But we are to consider quatenus, how fare forth. For such as is our redemption (I speaked of it passively, as it is in the redeemed) such is our freedom from servile fear; to wit, inchoated or begun in this life, and increasing by degrees; complete, and perfect in the life to come, which is called our full redemption▪ which being not total in this life, doth not free us totally from this servile fear. Full and perfect charity in deed casteth out this fear, and he that thus feareth, is not perfected in charity, 1 john. 4.18. But whiles the relics of sin, or rather the body of sin remaineth in us, whiles we are in part flesh, as well as spirit, we have not perfect charity. And therefore so fare forth, as we are flesh, we are subject to servile fear: yea so fare as we are carnal, we are servants, Rom. 7.14.23. but so fare forth as we are spirit, we are freed from that fear▪ as not being under the law, but under grace. yet because concupiscence and the corruptions of the flesh, still abide in us; it was expedient for the subduing and mortifying of the flesh, that we should in some part be obnoxious to this fear. To which end the rest also of our spiritual enemies, though they be overcome, and we delivered out of their power, are still left to encounter us: that we standing upon our guard, and exercising and maintaining a spiritual warfare against them, may at length triumph over them, and receive the crown promised to those that overcome. In the mean time we are freed from this servile fear by degrees from the time of our justification to our glorification, as our faith hope and charity do increase by increase whereof we are more and more enabled to worship God, as without fear, so also with willing & cheerful minds. And therefore we are to be stirred up to labour for the increase or these graces in us, that our fear may be diminished and our assurance increased; wherein our happiness in this life doth consist. Security likewise is twofold. Carnal. Spiritual. The carnal security is, when a man being voided of grace and of the true fear of God, and destitute of faith hope, & charity, goeth on carelessly in his sins without repentance, presuming of GOD'S favour, and his own salvation. The spiritual security, as I distinguished before, is either of the object, signifying the spiritual safety of the faithful, because there is no condemnation to them that be in CHRIST. In regard whereof they worship GOD securely or without fear, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger or cause of fear. The spiritual security, in respect of the subject is, when a man being justified before God by faith, and assured in some measure of his favour, as knowing himself to have received grace to believe, and having peace of conscience worshippeth God in assured expectation of everlasting life. And of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security the holy Ghost speaketh in this place. The sum of that which hath been said by the way of exposition, is this: that GOD hath promised to given the faithful being redeemed by CHRIST, to worship him without fear, not without the true fear of GOD (for that is a chief part of his worship) but without fear of their spiritual enemies; and namely without fear of damnation: and that in two degrees, so that they may worship him without fear, that is without cause of fear, securely and safely without danger, because their salvation is certain and sure, there being no condemnation to them that are in Christ jesus. Secondly without fear itself, namely of their enemies, from whose power they believe themselves to be redeemed, and consequently from the servile fear of God, performing a worship unto him, not of bondslaves (who are under the dominion of the law) forced and extorted from them by servile fear, but the service of sons yielding voluntary obedience. Not that we are delivered from servile fear altogether, and at once in this life, but by degrees, according to the measure of our faith, hope, and charity, wherewith we being endued in some good measure, shall worship the Lord securely, or in security, not carnal, but spiritual and consequently not in fear of damnation, but in expectation of everlasting happiness. Now this being the principal point in this whole text, and the chief thing wherein the happiness promised in CHRIST the promised seed doth consist in this life; viz. to worship the Lord without fear: therefore as I have stood the longer in explaining the words; so I will endeavour to set down the doctrines and uses, which are to be made of this point. CHAP. VIII. The first doctrine concerning the certain●y of salvation. THe first doctrine: that there is a twofold certainty of salvation of all those that truly believe in CHRIST. The former is called the certainty of the object, in regard whereof the salvation of all that truly believe is sure & certain, though they perhaps be not assured thereof. For this is the main promise of the Gospel, that whosoever doth truly believe in Christ shall not perish, but have life everlasting. john. 3.16. To my sheep (saith our saviour) that is, to all the faithful, I will given eternal life, and they shall never perish, neither shall any be able to pluck them out of my hands. john. 10.28. St. Peter testifieth. 1. Epist. 1.5. that the faithful are kept safe by the power of God through faith unto salvation. And the Apostle Paul, Rom. 8.1. that there is no condemnation to them that are in Christ jesus. And in this place the Lord by oath assureth them, that they shall worship him without fear, that is, without cause of ●ea●e at the lest, all the days of their life▪ yea, such is the certainty of their salvation, who truly believe, that the holy Ghost doubteth not to affirm, that they have eternal life. john. 6.47.54. 1. john. 5.11.12. and that they are passed from death to life. john. 5.24. and that whom the Lord hath justified, he hath also glorified. Rom. 8.30. The latter is the certainty of the subject, when a faithful man, sowndly applying the promises of the Gospel to himself, is persuaded and in some measure assured of his salvation, for he that knoweth himself to believe, may apply the promise to himself, and by application be assured of that which is promised. This certainty of persuasion, or assurance some call special faith. special I say, first, in respect of the object, which is Christ, and is therefore called sometimes the faith of jesus Christ. Rom. 3.22.26. Gal. 2.16.20.3.22. Phil. 3 9 sometimes faith in Christ. Acts 20.21.24.24.26.18. Gal. 3.26. faith in his blood. Rom. 3.25. For although by that faith, which doth justify, we do believe all the articles of faith, & the whole word of God and every part and parcel thereof containing threatenings as well as promises; yet the object of it, quatenus justificat, is CHRIST. For it justifieth, as it is the instrument to receive CHRIST, who is our righteousness. Secondly, and more especially it is called special, in regard of the effect, which is, specially to apply CHRIST unto ourselves. And this special Faith is a degree of that assurance, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some more, in some less, which some Divines, both Protestant's & Papists, not curious * See Chanier. Paustrat ●. 3. l. 13. c. 11. n. 4. to speak so distinctly & properly as they might, have called fiduciam, or assensum fiducialem: affirming this special Faith to be affiance: when in deed fiducia is not Faith, but a necessary and unseparable fruit thereof. So unseparable, that sometimes it seemeth to be employed in the phrase of believing in Christ. For to believe in Christ implieth 3 things: first, to believe that Christ is the Saviour of all that believe in him; 2 lie, to believe that he is my Saviour, which is the special faith; & from this follows the third, as a necessary fruit & effect; that because I believe he is my Saviour, therefore I put my trust & affiance in him for my salvation. But though it be an unseparable fruit of faith, yet it is not to be confounded with it. For faith is the cause, affiance the effect. For by faith we have affiance Eph. 3.12. upon which place Beza noteth, that they are deceived, who confownd faith and affiance. Faith, is a persuasion or assurance of the mind, though working upon the heart: affiance, is an affection of the heart, though proceeding from the assurance of the mind. The seat therefore of faith is the mind, or intellectual part; of affiance, the heart, which is the seat of the affections. And as in subject they differ, so also in the object; the object of faith, being verum: of affiance, bonum▪ there being little difference betwixt it and hope in respect of the time to come, which are often in the Scriptures confounded, the same word Batach being translated sometimes to trust, and sometimes to hope. Notwithstanding in the behalf of some of our Divines it may be said, that when they call this special faith fiduciam or fiducial assent▪ they mean nothing else but a certain persuasion or assurance of that which is believed. This special Faith the Papists abhor, and scorn; and yet cannot deny, but that true Christians aught to labour for assurance, namely the assurance, not of faith but of hope. They must have a kind of hope, that their sins be remitted, and that they shallbe saved, but they may not believe the remission of their sins, or eternal life, as belonging to themselves. Howbeit all their assurance is merely conjectural and uncertain: Neither can they have any sound assurance of hope, unless first they had assurance of Faith. for Faith is the foundation of hope, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, n Hebr. 11.1. the substance of things hoped for. But howsoever the Papists do scorn the special Faith; yet it is a certain truth, that there is not any grace, either more profitable to the faithful, or more necessary. For as all other saving graces in the faithful proceed from Faith, first apprehending, and after applying CHRIST unto themselves, in so much, that without it there is no other saving grace; so according to the measure of it, such is the measure of all other saving graces. That special Faith, which the Holy Ghost worketh in us, by o Rom. 5.5. Faith produceth other graces. shedding abroad the love of God in our hearts, (that is by persuading our souls of the love of GOD towards us in CHRIST) produceth the love of GOD, (for therefore do we love p 1. john. 4.19. God, because we are by Faith persuaded that God loveth us first) and consequently, the love of our brother for God's sake. Charity, which is the end of the q 1 Tim. 1.5: commandment, proceeding from faith unfeigned. It worketh in us affiance. For when we believe that CHRIST is our Saviour, we rest upon him for salvation. It worketh in us hope; for when we believe, that the promises belong unto us, we expect the performance. Faith having begotten affiance & hope, and working by love, begetteth zeal, peace of conscience, Rom. 5.1. rejoicing in God, and joy in the Holy Ghost, thankfulness, voluntary & cheerful obedience, patience, Not other saving grace without faith. and comfort in afflictions, &c. And in deed how can a man love his neighbour for God's sake, who loveth not God much more? how can a man love God as he aught, who is not persuaded of God's love towards him in CHRIST? which persuasion is this special Faith. And if he cannot love God without Faith, much less can he have the zeal of God: for zeal is the fervency of love. How can a man have affiance in CHRIST, and rest upon him for salvation, who is not by Faith persuaded, and in some measure assured, that he is his Saviour? How can he hope and wait for the performance of the promises, that doth not believe that they belong unto him? Faith being the substance of things hoped for. How can a man have true peace of conscience, who is not persuaded, that God is reconciled to him? How can a man rejoice in God, who is not assured of God's favour towards him? How can a man trust in God, that is not persuaded of God's goodness towards him? How can a man be thankful unto God, who is not persuaded of God's love and bownty towards him? How shall they fear God as sons, that is, fearing to offend so merciful a Father, who are not persuaded that he is their Father in CHRIST? or when they have sinned, how shall they be encouraged to return unto him, if they be not persuaded of his fatherly respect to them? how shall they perform voluntary and cheerful obedience, who are not persuaded that their endeavours are accepted of him? How shall they pray, who do not believe they shall be heard? Or as the Apostle speaketh, how shall they call upon him in whom they have not believed? Rom. 10.14. How shall they patiently and comfortably bear afflictions, who are not persuaded they be fatherly chastisements or trials proceeding from God's love, and tending to their good? Finally, with what heart can men worship God, who are not persuaded, that their service is accepted of him? And as it worketh all other graces 〈◊〉 us; so according to the measure of our Faith, such (as I said) is the measure of all other graces. According to the measure of faith, is the measure of all other graces , For the more a man is persuaded of God's love and favour towards him in CHRIST, (that is, by how much the greater is a man's special Faith) so much the more he loveth God, and his neighbour for God's sake; so much the more is he inflamed with the zeal of God: so much the more confidently doth he rest upon CHRIST for salvation: so much the more he hopeth for, and expecteth the good things promised: so much the more he rejoiceth, and glorieth in God: so much the more he is thankful to God for his goodness: so much the more he trusteth in GOD, so much the more he feareth to offend so gracious a GOD, and so merciful a Father: or having offended, he will so much the sooner return unto GOD: so much the more patiently and comfortably he beareth afflictions, saying with r job 1●. 13. job: though he kill me, yet will I put my trust in him: so much the more willingly and cheerfully will he obey and serve the Lord. Wherefore it is evident, that they which renounce this Faith, as the Papists do, discover themselves to be void of all saving graces, & to have no truth nor power of religion in them. But whatsoever they think or speak of special Faith, let us know and acknowledge these three things. First, that it is the dvety of every true Christian, that doth truly assent to the doctrine of the Gospel, to apply also by special Faith the promises of the Gospel unto himself. For this is most profitable, most comfortable, most necessary. Profitable, because from this application of Faith, all other graces do proceed, as hath been said. Comfortable, because by this application, we grow to assurance, as shall be showed. Necessary; first, because that belief or assent is not lively and effectual (as you shall hear) which is not joined with a desire to apply CHRIST to thyself, and with a resolution to acknowledge him to be thy Saviour, and to rest upon him for salvation, For although he, which at the first believeth only by assent, doth not yet actually apply the promises of the Gospel to himself; yet that assent, if it be lively and effectual, worketh both an earnest desire, and settled resolution of application. 2. he that knoweth himself to believe by a true assen●, and refuseth to apply the promises to himself, he maketh GOD a liar, as shallbe showed. 3. where this application is not at lest in desire, resolution, and endeavour, there is no other saving grace, as I have proved. The second thing, which we are to take notice of, is, that it is the chiefest comfort, and in deed happiness of a Christian in this life, by special faith to be assured of the eternal love and favour of GOD in CHRIST. For so Zachary in this place expoundeth our blessedness to be this, being redeemed by Christ to worship God without fear. &c. The third, that sing it is a thing so profitable, so necessary, and so comfortable that our happiness is to be reposed therein: it is therefore our dvety to do our best endeavour, to attain unto the assurance of salvation, & to this special faith: or as the Apostle Peter exhorteth in other words to given diligence to make our calling and election sure. 2. Peter. 1.10. or as the Apostle Paul speaketh, 1. Tim. 6.19. to lay up in store, a good foundation against the time to come, that we may lay hold upon eternal life. For though the Apostle in that place doth by this argument exhort them that be rich to works of charity: yet his meaning is not, that those works are the fowndation; but that we by doing of them, may gather assurance to ourselves of our justifycation and salvation, as by testimonies and evidences of our faith. which assurance of special faith is so sure a fowndation against the day of trial, as they who have built thereon, cannot by any temptation be removed, but like mount Zion stand fast for ever, or like to three-square or triangular bodies, which, howsoever they be tossed and turned, keep always their positure, which is undique sursum. Now you must not think, that full assurance is obtained at the first, or at once; but we must attain unto it by diverse degrees. The first Step is humility. And first we are to know, that the ordinary way to exaltation by sounded comfort and assurance, is humiliation▪ according to that general rule given by our Saviour, after he had reported the notable humiliation of the penitent Publican (which rule is also delivered in diverse other places of scripture) that, whosoever exalteth himself shalbe abased: but he that humbleth himself, shallbe exalted Luk. 18.14. s Matth 23.12 . St. Peter therefore having signified, that the Lord resisteth the proud, but giveth grace to the humble, inferreth this exhortation: humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 1. Pet 5.5.6. This work of humiliation, the Holy Ghost ordinarily worketh in God's children by the ministry of the law, whereby he revealeth unto us our miserable estate in ourselves, in respect both of our sins, (for t Rom. 3.29. by the law comes the knowledge of sin) and also of the punishment, denouncing the fearful plagues of God for sin, both in this life and in the world to come. Thus when Peter had declared to the jews their heinous sin in crucifying Christ; they were pricked in their hearts, and said to the Apostles, men and brethren what shall we do? Act. 2.23.36.37. When the Prophet Nathan had by a Parable, which he applied to David the King, aggravated his sin, saying, thou art the man: David both privately testified his humiliation to the Prophet, saying, u 1. Sam. 12.7.13. I have sinned against the Lord; and also publicly professed the same, Psalm. 51. But of humiliation for sin▪ the Publican is propounded as a notable pattern w Luk 18.13. for imitation. And as for humiliation wrought by denunciation of judgements, consider the example of josias, 2. King's 22.11.13.19. Of the Ninivites, jon. 3.5.6. In like manner aught we to be humbled before GOD, when we consider that our sins are so heinous and detestable in the sight of GOD, that nothing could satisfy the justice of GOD, or appease his wrath for them, or expiate the guilt of them, but the death and sufferings of the Eternal and only begotten Son of GOD. Of which death of CHRIST the blame is to be laid upon our sins, as the meritorious cause, rather than upon those, who were but the instruments of his death. For by our sins we nailed CHRIST upon the Cross; by our sins we pierced the precious body of JESUS CHRIST: we are the men that crucified our blessed Saviour. Let us therefore pray to GOD, that he would pour upon us the spirit of grace and supplication, x Zach. 12. 1●. that looking upon him whom we have pierced, we may mourn for him (being put to death for our sins) as a man mourneth for his only son. And if the denunciation of GOD'S temporal judgements aught ●o humble us before GOD: how much more aught we to be humbled at the consideration, both of the temporal plagues denounced in this world, and also of eternal torments in hell? But when these ordinary means of humiliation, by the ministry of the Law will not prevail; it pleaseth God sometimes by means extraordinary, or at the lest, not so ordinary, to draw men unto him, as it were, by a strong hand, adding to the ministry of the word, sometimes afflictions and crosses, and, sometimes terrors and anguish of conscience. By afflictions josephs' brethren were brought to acknowledge their sin. Gen. 42.21. Manasses when he was in affliction, greatly humbled himself before God, 2. Chro. 33.12. so did the prodigal son, Luke 15.18. according to that, Es. 26.16. Host 5.15 By terrors also sometimes men are humbled, as Peter, Luke 5.8.9. being affrighted, when by the miraculous draught of fishes he was brought to acknowledge the divinity of our Saviour CHRIST: much more the jailor, Act. 16.27.29. And most of all S. Paul, Act. 9.6.9. But here we must beware of an erroneous and dangerous conceit of some, who run into contrary extremes. For as they imagine noon to believe, who have not full assurance; so they think noon to be humbled as they aught, or effectually called, who are not drawn, either by grievous afflictions, or by the terrors of their conscience to the brink of despair, as though there were no hope of salvation for them. In deed it is good for a man to be much humbled in himself, and as y job 42.6. job speaketh, to abhor himself repenting in dust and ashes, and to acknowledge that in himself, or by his own means, there is no hope of salvation. But it is either great ignorance or forgetfulness of CHRIST, to acknowledge no means whereby to be saved; or if a man acknowledge CHRIST, it is great infidelity to think that his sins, which are but finite (though many and great,) are more and greater than the mercies of God, and merits of CHRIST, which are infinite. Therefore so to be humbled is a fearful sin, and perhaps a greater sin, than any for which he is humbled. Notwithstanding this may be said for the comfort and profit of those whom God doth draw by a strong hand, that is, by grievous afflictions, either outward, or inward, (which are in deed the most grievous; for a wounded z Pro. 19.14. The spirit of a man will sustain his infirmity but a wounded spirit who can bear? conscience who shall bear) I say, first, for their comfort, that the Lord doth sometimes so cast down those whom he purposeth most of all to exalt; and that they sometimes do prove the most zealous Professors of Religion, and the worthiest instruments of God's glory: as you see in the example of Paul For their profit: they are to be advised, that when they are afflicted either outwardly, or inwardly, they would first acknowledge the hand of God, by what means soever the affliction doth happen unto them, and not to seek to remove the hand of God afflicting them; if outwardly, by indirect or unlawful means; if inwardly, by worldly and carnal delights; but to labour, that the end which God propoundeth in afflicting them, may be achieved. 2. that they would humble themselves under the mighty hand of God, whom they have provoked to anger against them; labouring to call to mind their sins, whereby they have offended God; to confess them particularly, to bewail them, and to be sorry for them, because by them they have displeased God, and pierced our Saviour: earnestly and hearty to pray to God for the remission of their sins, for CHRIST his sake, to promise', purpose, and vow amendment for the time to come. Thus confessing their sins, and forsaking them, they shall be sure to found mercy; a 〈◊〉, 28.13. and humbling themselves, they shallbe exalted. But, as I said, ordinarily the Lord worketh humiliation by the ministry of the law. Now, that we may be humbled thereby, we are not only to believe the sentence of the law, denouncing the terrible curse of God against b Gal. ●. 10. every one that doth not continued in all the things which are written in the look of the law to do them, to be true, but also to apply it to ourselves; after this manner; seeing this is most true, as being the undoubted word of God, that every man in himself is subject to the fearful curse of God both in this life, & in the world to come, who doth not perform the three degrees of obedience contained in this sentence; that is, to Do the things commanded, to do them all, and to continued in doing all; therefore it cannot be denied, but that in myself I am most accursed; who to the not performing of these three degrees of obedience, have added the three contrary degrees of disobedience. For I have not only not done the things commanded, but also I haved done the things forbidden: I have not only not kept all God's commandments, but also I have broken them all: I have not only not continued in perpetual obedience, but I have also continued in a perpetual course of disobedience. OH therefore wretched man that I am, and in myself thrice accursed! OH that I were delivered from the fearful curse! OH that I were freed from this woeful state of damnation! Thus by applying the sentence of the law of themselves, men come to see and acknowledge their own damnable estate in themselves; whereby they are forced to seek for salvation out of themselves in CHRIST; especially, if to the application of the sentence of the law, they adjoine a serious consideration of the day of judgement (which the Apostle calleth c ● Cor. 5.10.11. the terror of the Lord▪) at which time all of us shall appear before the judgement seat of God, to receive according to those things which we have done in the flesh. But without this application, men not seeing not feeling their own misery, neglect the promises of the Gospel, not caring to apply them to themselves: but most ungraciously suffering the most precious blood of CHRIST, as much as in them lieth, to be spilt in vein; as it is in vein to them, unto whom it is not applied. But wh●n by the pedagogy of the law, which is a schoolmaster d Gal. 3. ●4 unto CHRIST, men are brought to see and to feel their misery: OH then how beautiful are the feet of those who bring glad tidings of salvation▪ how acceptable is the promise of deliverance, to them that are captives, of justification, to them that in themselves are accursed▪ of salvation, to them that are lost! In respect of these, the Kingdom of God is said to suffer violence, and these are they which with violence take it to themselves. Mat. 11.12. Thus then being schooled by the law, by which the Holy Ghost worketh in us legal faith, which is a preparative to the Evangelical, we become fit auditors of the Gospel, by which the Holy Spirit worketh in us the grace of justifying faith. And therefore in the next place we must be diligent and attentive hearers of the Gospel, by the hearing whereof e Being preparedly the 〈◊〉 and other legal meane●, we must attended to the Gospe●l. cometh faith. In which regard as the Gospel is called the Word of faith: so also the Preachers of it are not only termed ministers, by whom you believe, 1. Cor. 3.5. but also are said to justify f ●an. 1●. 9. men, and to g 1 Tim. 4.16. 1 Cor. ●. 35. By which the Holy Ghost worketh in us faith and that in 2 degrees, the first ass it save them, as being instruments of the Holy Ghost working in us the grace of saith, Ro●. 10.8.15. by which we are justified and saved. By the Ministry of the Gospel, the Holy Ghost worketh in us the grace of faith in two degrees; The former is of assent, the other of application. As touching the former: the Holy Ghost having prepared us by the law, doth in the ministry of the Gospel, first, reveal unto us the mercies of God in CHRIST, Secondly he stirs us up by the ministers of reconciliation h 2 Cor. 3 18.20. to embrace God's mercies, and to be reconciled to him, and thirdly▪ having thus knocked, as it were, at the door of our hearts, i Apoc. 3.20. he himself doth open our hearts, as he did the heart k Act. 16.14. of Lydia, not only to attended, but as the word l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. also signifieth to assent unto, or to believe the Gospel. Neither is it to be doubted, but that by that phrase is meant, that the Holy Ghost did work in her the grace of faith. And as touching the latter; the Holy Ghost having opened our hearts to receive CHRIST, by a true, willing, and lively assent (which is the condition of the promise:) he teacheth us to apply the promise unto ourselves, as belonging to us. Here therefore three things are to be done. 1. we are to believe in CHRIST by a lively assent to the promise of the Gospel. 2. so believing in CHRIST, we are to apply the promises of the Gospel to ourselves. 3. having by application attained to some assurance, we must given all diligence that this assurance may more and more be increased. As touching the first: we must be very careful, that our assent to the doctrine of the Gospel, promising salvation to all that believe in CHRIST, be willing, true, lively, and effectual. otherwise, though we may believe, that JESUS the son of the blessed Virgin Mary is the Son of GOD, and Saviour of all that shallbe saved (which not only hypocrites, and wicked men, but the devils themselves also after a sort believe) yet we cannot truly be said to believe in CHRIST. First therefore it must be a willing assent, and therefore approving what we believe; not forced, as that of the devils, and of some wicked men; who being convicted with the evidence of the truth, do, whither they will or not, know and believe the truth of the Gospel, and with horror m jam. 2.19. Mat. 8 19 acknowledge it. Secondly, it must be true, lively, and effectual. For as there is a twofold knowledge, the one literal, swimming in the brain, informing the judgement, but not reforming the heart, & the conversation, serving only to purchase the more stripes; n Luke 1●. 47. the other spiritual, not only informing the judgement, but also reforming the heart, and conforming our lives to the practice of that which we know (which in Divinity is accounted the only true knowledge, 1. john 2.3.4. for the other, though in regard of the object it is true, because it is the knowledge of the truth; yet it is not true formally, and in respect of the efficacy, or of the effect:) so faith, which sometimes goeth under the name of knowledge or acknowledgement, may be distinguished. For there is a sergeant, idle, and dead faith; which, having neither root, nor fruit, is uneffectuall, either to justification or to sanctification: which is the faith of hypocrites, and of all carnal and worldly Professors, which the Papists themselves call fidem informem. And there is a true, lively, & effectual faith, (which the Schoolmen call formatam, and not amiss, saving that they hold charity, which as I have showed, is a fruit and effect of faith, o 1. Tim. 1.5. to be the form thereof,) by which we receiving CHRIST, and being rooted in him, or engrafted p john, 15.9. Col. ●. ●. Gal. 2.20. into him, do receive from him spiritual life. For having by faith union with CHRIST, we have also communion with him, both in his merits to our justification, and in the q Rom. 6.3.4. &c. Phillip 3.9.10. virtue of his death & resurrection, to our sanctification. Now this assent is effectual to justification, when by it we receive CHRIST, who is our righteousness. For when this belief is willing, lively, and effectual, we do receive CHRIST not only r Chamier, pa●strat. l. 22. c. 2. 1●. s. q 24. Dicimus Paulo banc fuisse mentem, iustificari peccator● simul a●que intellectu credens in Christh eiusque beneficia cr●dulitate arripiens in ●undem fertur sincero corde, atque inte●●● voluntary. in our judgements, by this true & lively assent; but also this lively assent working both on the heart and the will, we receive him in our hearts by an earnest desire, that he may be applied unto us, and we made partakers of him; (which desire we express in hearty prayer) and in our will, by resolving to acknowledge him, to be our Saviour, and to rest upon him for our salvation. For can a man truly and effectually believe, that in himself, and without CHRIST he is accursed, according to the sentence of the law, and that in CHRIST, if he believe in him, he shall be happy and blessed, according to the doctrine of the Gospel: & not desire both to be freed from that damnable estate, and to be made partaker of happiness, in and through CHRIST? can a man truly and effectually believe, that being in himself accursed, he shall notwithstanding the curse of the law, notwithstanding the testimony of his own accusing conscience, notwithstanding the accusations of Satan, become happy and blessed in CHRIST, if he shall believe in him; and not resolve with himself, that, whatsoever the law, his own conscience, or the devil can object to the contrary, he will acknowledge CHRIST to be his Saviour, and rest upon him for salvation? For as the understanding, when it conceiveth any thing to be true, not by evidence of reason, but by the authority of God, speaking in his word, as in matters of faith, hath the concurrence of the will, acted by the Spirit of God, willingly to assent thereunto: so when the understanding, enlightened by the Holy Ghost, conceiveth and judgeth any thing to be good, it commandeth the will to embrace it, the will ordinarily following the judgement of the practic understanding. To sanctification it is effectual, as it is a grace r 1 joh. 5 1. of regeneration, s Act. 15.9. purifying the heart, and t Gal. 5.6. working by love, and transforming a man into a conversation answerable to that which he doth believe, and therefore is ever joined with repentance, which the Holy Ghost regenerating us, with it, and by it worketh in us: and therefore a lively faith is never severed from repentance, nor repentance from it; for as we cannot truly repent, unless we believe; so we cannot truly know that we believe, unless we repent. This assent being true, willing, lively, and effectual, as I have said, is the very condition required in the promise of the Gospel, and the first degree of justifying faith; which if we have obtained, we may and aught to apply the promise of the Gospel to ourselves. This being a matter of excellent comfort, and of singular use, I will prove by plain testimonies of Scripture, and by evident reasons: the rather, because I know, to some it will seem a paradox. 1. The testimonies of the Scripture are these. For first, This is the Faith for which our Saviour pronounceth Simon Peter blessed. Mat. 16.16.17. Mat. 16.16.17. Thou art Christ the Son of the living God. The like profession is made by the Apostle. john 6.69. and by Martha. john 11.27. 2. john 20.31. These are written, that you might believe, that jesus is the Christ the Son of God, and that believing, you may have life through his Name. 3. Act. 8.37.38. Hear is water, saith the Eunuch, what doth hinder me to be baptised? Philip said, If thou believe with all thy heart, thou mayst. And he answered and said, I believe that jesus Christ is the Son of God. 4. Rom. 10.9.10. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. 5. This is the Faith, without which it is impossible to please God. For he that cometh to God, must believe that he is▪ and that he is a rewarder of them that seek him. Heb. 11.6. 6. 1. john. 5.1. Whosoever believeth that jesus is the Christ, is borne of God. 7. 1. john. 5.5. Who is he that overcommeth the world, but he that believeth that jesus is the Son of God? 1. The reasons. 1. The justifying and saying Faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acknowledgement, which is all one with assent, 1. Tim. 2.4 2. Pet. 1.2.3. of knowledge, ●ph●s. 4.13▪ Ti● 1.1. 1. Io. 2.3. ● meaning acknowledgement, as john. 17.3. Easie, 53.11. My righteous servant (meaning Christ) agnitione sui, by the acknowledgement of himself, that is by faith in him shall justify many. 2. To receive Christ, is to believe in him, john. 1.12. By this lively assent, we receive Christ, as hath been said, in our minds, in our hearts, in our wills. If any man therefore object that justifying faith consisteth not in assent, but in application of the promises; 3. I answer, that there are two degrees of justifying saith. the one, being a lively assent to the promise of the Gospel; the other, a sounded application thereof to ourselves By the former, as being the condition of the promise, we are justified in foro coelesti, in the court of heaven: by the latter, in the court of our own conscience By the former, we are justified before God; by the latter▪ we are persuaded in our conscience, and in some measure assured of our justification. 4. By the second degree of faith, which some call special faith, the promises of the Gospel are to be applied. But they cannot be applied to any aright, but only to those, who have the condition of the promise, which is the justifying faith. For the Gospel doth not promise' justification and salvation to all, but to those only who have a justifying faith. Therefore a man must be endued with justifying faith, before he can or aught to apply the promises of the Gospel to himself. For as salvation is promised to them that believe, w Mark 16.16. john 5.16.18. so damnation is denounced to them that believe not. 5. It is a very erroneous opinion to think, that we are justified, or do obtain remission of sins, by being assured, and much more by being fully assured of the forgiveness of our sins: or that we are to believe, that they are forgiven, to the end that they may be forgiven. For justification and remission of sins is promised only to those that believe by a justifying faith, (I speak of those who are adulti, and are come to the years of discretion, not of infants, who are justified sometimes, before they actually believe) therefore a man must have justifying faith before he hath remission of sins, (for by faith we obtain remission of sins x Act. 26.18.13 38.39. Rom● 28. and by faith we are justified: and therefore have we y Gal. 2.16. believed in Christ, that we might be justified by the faith of Christ) A man's sins must be forgiven, before he can be assured that they be forgiven & it is absurd to imagine that the assurance that our sins be forgiven goeth before the forgiveness of them. For if a man must believe or be assured of the forgiveness of sins before they be forgiven, than he is bound to believe that which is false▪ And lastly a man must ascend by diverse degrees of assurance growing or proceeding from z Rom. 1. ●●▪ faith to faith before he can attain to full assurance. And here I hold it expedient briefly to touch a certain discourse of the learned Chamiers: a Paustrat. c. 3. lib. 1● c. 〈…〉 18. pag. 484, that it may evidently appear, that they who do not acknowledge this distinction of justifying faith, must of necessity be forced to it. For whereas Vasques objecteth against us, that we teach, that we aught to believe that our sins are remitted, to the end that we may be justified, and may obtain remission of sins; he answereth, that it is a mere slander, For sayeth he, quid monstri est, credere sibi remissa peccata ut remittantur? sic enim constituitur fides remissionis prior reapse ipsa remissione: quod omnem absurditatem superat. Enim verò si prius remissa credimus, quam sint remissa, balsam nos oportet credere Quid plura? Nobi● potius est persuasissimum, remissa esse peccata antequ● credimus▪ &c. It is a monster, that a man should believe, that his sins be forgiven, to the end that they may be forgiven, for so the faith that our sins be forgiven should go before the forgiveness itself▪ which surpasseth all absurdity: Surely if we are to believe that our sins be forgiven before they be remitted, then must we believe that which is false▪ what should I say more? we rather are fully persuaded, that our sins be forgiven before wedoe believe. &c. But say I, if no other justifying faith be acknowledged, but the special faith whereby we are assured of the remission of our sins: and if this also be true (which the Scripture teacheth) that by faith we are to obtain remission of sins; that absurdity will necessarily follow, which he so much disclaimeth. For to hold that the sins of those who are adulti, or come to years of discretion, be forgiven before they do believe, is as great an absurdity as the other; because by faith we obtain remission of sins, neither is remission promised to any, who are of years, but only to those that believe. Of necessity therefore we must hold this distinction of faith, viz: that there is one degree of justifying faith, which in order of nature, goeth before remission of sins, by which we obtain forgiveness of sins, & by which we are justified before God: and that there is an other degree of justifying faith, which follows after justification and remission of sins: whereby we being persuaded, and in some measure assured of the remission of our sins, are justified in the court of our own conscience. And of this indeed it is true, that our sins be forgiven, before we believe or be assured that they be forgiven. 6. For the further clearing of this distinction of Faith, let us distinctly consider the differences between the two degrees; for 1. by the former, as I have said, we are justified before God in the Court of Heaven, by the latter, we are justified in the Court of our own conscience: by the former, we are justified properly; by the latter we are assured of our justification. 2. Of the justification, which we have by the first degree, (which properly is called justification) there are no degrees; but of that which we have by the second degree, which properly is not justification before GOD, but the assurance of it in our own consciences, there are degrees according to the measure of our Faith. 3. The first degree goeth before the remission of sins, the second follows after. 4. Every man is bound upon pain of damnation to have the first degree of Faith, which is truly, & firmly to believe, that JESUS the Son of the blessed Virgin, is the Eternal Son of GOD, and Saviour of all that truly believe in him; but no man aught to have the second, who hath not the first▪ for a man must first have justifying Faith, which is the condition of the promise, before he aught to believe, that the promise of remission of sins, or of salvation belongeth to him. 5. The former degree seemeth more properly to be the work of the spirit regenerating us, 1. john. 5.1. the latter of the same spirit, as it is the spirit of adoption, sealing us after we have believed. Eph. 1.13.4.30. Rom. 8.15.16.17. 6. The former is begotten ordinarily by the ministry of the Gospel▪ and not by the ministry of the Sacraments, which notwithstanding were ordained of purpose, as I shall show hereafter, that they who have the first degree, might attain to the second. For to him that believeth truly, according to the first degree, the Sacrament is a seal of the righteousness which is by Faith, and a pledge to assure him, that so certainly as the sign, so also the thing signified, which is CHRIST with all his merits are communicated to him. 7. The former, as hereafter I will make plain, is fides princip●orum; the latter, of conclusions deduced from thence by application, and by necessary consequence. 8. Of the former, the four first notes of happiness Mat. 5. are the signs and fruits: of the second, the four latter. For though the Papists make of them eight beatitudes; yet there is but one beatitude in this life, whereof CHRIST is the foundation, and Faith is the instrument, whereby we receive and apply CHRIST unto ourselves; of which those eight are so many notes. For these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessedness, the Lord jesus directeth to his Disciples, b Mat. 5.1.2.3. and in them to all the faithful, saying: Blessed are you poor, &c. Luk. 6.20. The four first Beatitudes, as I said, are the Notes of the former degree. For those that have the first, are not at the first happy in their own sense, and apprehension, but rather the contrary; being poor c Mat. 5.3. ●. ●. beggars in spirit, c Mat. 5.3. ●. ●. mourning for their wants, subdued by the sense thereof unto c Mat. 5.3. ●. ●. meekness, c Mat. 5.3. ●. ●. hungering and thirsting after righteousness, which they found themselves to want, and yet our Saviour pronounceth them blessed. which proveth, that they are justified before God, though not assured thereof in their own conscience. The four latter are marks of the second degree. For when we are in some measure assured of God's mercy towards us, we become merciful p Mat. 5. ●. Eph 4 32. to others for God's sake, when we have assurance of salvation, we endeavour to purifyings q Mat. 5.8. 1. Ioh 3.3. ourselves, as he is pure; when being justified by Faith we have peace with GOD, we become r Mat. 5. ●. peacemakers among men. When we have obtained the assurance of Faith, to them s v. 10. it is given not only to believe in CHRIST, t Phil. 1. 2●. but also to suffer for him. 2. Thus much of assent, which being lively and effectual, is the very condition of the Evangelical promise. Now I come to application, whereby we do attain to assurance. And that we may sound apply the promise to ourselves, we must first be assured that we have the condition of the promise, which is the first degree of justifying Faith, whereof I have spoken, that is a true, lively, & effectual assent; which we may know ourselves to have, if our belief be effectual, as before I said, both to justification, as it is when by it we receive CHRIST, who is our righteousness, not only in our judgements, but also in our hearts, and in our wills: and also to sanctification, as it is, when it produceth the dveties of repentance. Having therefore the condition of the promise▪ and knowing that thou hast it, thou art bound in conscience, whatsoever the Papist saith to the contrary, to apply the promise to thyself▪ as belonging to thee. Dost thou therefore truly believe that CHRIST is the Saviour of all those that truly believe in him; then thou art bound to believe that he is thy Saviour, that he died for thy sins, and rose again for thy justification, that by him thou hast remission of sins, and that by him thou shalt be saved. Otherwise, if thou knowest thyself to have the condition of the promise, and wilt not apply it to thyself; that is, if knowing thyself truly to believe, that CHRIST is the Saviour, thou wilt not believe that he is thy Saviour, thou u 1. Ioh▪ ●. 10. makest God a liar, saith Saint john, in not believing the record which God gave of his son. w v. 11. And this is the record that God hath given to us (that believe in CHRIST) eternal life, and that this life is in his Son. x v. 12. He that hath the Son (as every true believer hath) hath life; and he that hath not the Son, hath not life. These things y v. 13. (saith he) I have written to you that believe on the name of the Son of GOD, that you may know that you have eternal life, and that you may believe on the Name of the Son of GOD. The meaning of which last words seemeth to be this. I have written to you that believe on the Name of CHRIST. by a true and lively assent, but have not perhaps as yet attained to any ●ound assurance; that you applying the promises of the Gospel to yourselves, and gathering testimonies to yourselves, that they belong to you by such marks as I in this Epistle have set down; may attain to assurance, and so proceed from Faith to Faith. For without absurdity, the Words cannot be understood of the same degree of Faith. I have written to you that already believe in CHRIST, that you may believe in him▪ what? no otherwise than already they do believe? yes no doubt, that they which believed in a lower degree without assurance, might know that they have eternal life; and that so attaining to a higher degree of Faith, might thereby be assured of salvation by CHRIST. Now, this application is made by a practical syllogism▪ the proposition whereof (which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the undoubted Word of God. Whosoever truly believeth in Christ, he shallbe saved. The assumption is the testimony of our own spirit, which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I through God's mercy do truly believe in Christ. For the Holy Ghost having opened my heart, z Act. 1●. 14. as he did the heart of Lydia, to assent unto, or to believe the Gospel I do receive CHRIST, not only in my judgement, by a firm, willing, and unfeigned assent, but also in my heart by an earnest desire to be made partaker of him (which is the desire of application) and in my will by a settled resolution, (whatsoever the law, my own conscience, or the devil, can object to the contrary) to acknowledge him to be my Saviour, and to rest upon him for salvation, which is the resolved purpose of application. The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the verdict or testimony of the Holy Spirit, testifying with our spirits in the assumption, according to the word in the proposition. Therefore I through God's mercy shallbe saved. which is the voice of special Faith. The consequence of this, and all other former syllogisms is such, that the conclusion can not be false, if the premises be true. Otherwise a contradiction would be implied, that is, contradictories would be true together, which is impossible: For if this conclusion should be false, then either the Proposition is not true; that whosoever truly believeth in Christ, shall be saved: or the assumption, that I truly believe in Christ. Of the proposition of this syllogism, there can be no doubt, it being the undoubted word of God, and the main promise of the Gospel. Against the assumption, two things may be objected: the one, our of the doctrine of our Divines: the other, out of the doctrine of the Papists. For some of our Divines, define faith to be a full assurance of the love of God concerning the remission of our sins, and eternal salvation by CHRIST: or in other words to the like effect. But the faith mentioned in the assumption is no such assurance. I answer, that our Divines, defining the special Faith, are not to be blamed for defining it according to the perfection thereof; for so every virtue and grace aught to be defined; that so we may learn not to content ourselves with that imperfect measure whereunto we have already attained, but may aspire towards perfection. But if any shall hereupon infer, that no man doth truly believe, who hath not that full assurance (as some unadvisedly have done) he shall given occasion to the greatest part of believers, either to despair, that they have not Faith, because they have not full assurance; or because they would not be thought without Faith to presume that they have a full assurance: which notwithstanding men do not attain unto at the first, nor at once, but by diverse degrees, after much practice of piety, and long experience of God's goodness towards them; and never is so fully obtained before the end of this life, but that somewhat still may, and aught to be added to it. The objection of the Papist against the assumption is, that a man doth not know, that he doth believe; and therefore not being assured, that he doth believe, he can have no assurance of salvation. This is in deed the thing which they must stand unto, if they will deny, as they do, the certainty of salvation. For if a man may be assured, that he doth truly believe, he may also be assured that he shallbe saved. But that the faithful may know, that they believe, I prove, 1. Because every believer is taught to say, I believe in God the Father, I believe in God the Son, I believe in God the Holy Ghost. This profession of Faith every true Christian is bound to make with confidence; therefore every true Christian is bound to know that he doth believe. The father of the demoniac, though endued but with a weak faith, when our Saviour told him, that the cure of his son was possible, if he could believe, returned this present answer, Lord I believe, help thou my unbelief. Mark. 9.23.24. The Eunuch, though a new convert, when Philip told him, he might be baptised, if he did believe with all his heart, answered, I believe that jesus Christ is the Son of God. Act. 8.37. we believe & know that thou art that Christ the Son of the living God. john. 6.69 so john 11.26.27. This is that which Augustine a Aug. ep. 112. c. 3. affirmeth. Videt (fidelis) ipsam fidem suam, qua se credere sine cunctatione respondet. The faithful man seethe his own faith, whereby that he doth believe, he answereth without delay. Ob. Yea, but many recite the Creed, saying, I believe etc. who notwithstanding do not believe, and much less know it. Ans. The question is not, what hypocrites and un●ound Christians do, or can do. of whom there is no question, but that seeing they do not believe, they cannot know themselves to believe. But every faithful & ●ound Christian, whom the Scriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he professeth, that he doth believe, doth not only believe in deed, but also knoweth that he doth believe, and he which doth not know that he doth believe, hath just cause to suspect himself, that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sound and approved Christian. But for this there is an evident proof. 2. Cor. 13.5. Examine yourselves, whither you be in the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try yourselves whither you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not. Know you not your own selves, how that jesus Christ is in you, except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not sounded, nor approved Christians. Those that are commanded to try themselves, whither they be in the Faith, may upon trial know it. Those that may know that CHRIST is in them, may know they do believe, because CHRIST is in us by Faith. and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unsound, who do not know that CHRIST is in them, than all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sound, approved Christians do know it. And whereas some Papists take acception, that the Apostle speaketh of the true doctrine, which is called the Catholic faith, I answer, first, that a man cannot know, that he is in the catholic faith, unless he also know that he doth believe it. 2. the Apostle speaketh of that faith, whereby Christ dwelleth in us, which is not the doctrine, but the grace of Faith. 3. The Apostle vindicateth & proveth his calling by theirs: as we prove the truth of our Church, and of our Ministry against our separatists, who before their separation, seemed very forward Christians. try, whither you have a true Faith, and if you have, acknowledge that to have been a true Ministry, by which it was wrought. For how can they believe in him, of whom they have not heard, and how can they hear without a Preacher, and how can they preach, unless they be sent? Rom. 10.14. 3. These things saith S. john, have I written to you, that believe on the Name of the Son of GOD, b 1 john 5.13. that you may know that you have eternal life: which they could not know, unless they knew themselves to believe. 4. At that day, viz: after the sending of the Holy Ghost, you shall know that I am in the Father, and you in me, and I in you, saith our Saviour. john 14.20. 5. The mind is not ignorant of its own actions * Aug. ●pl. 112 ad Paulinum. & 2. Mentis intuit● vides, vitam, voluntatem, cogitationem, memoriam cognition●, intelligentiam, scientiam, fidem tuam. when it understandeth, it knoweth itself to understand, when it discourseth, it knoweth itself to discourse. so when it assenteth, it knoweth itself to assent; when it desireth any thing it knoweth that it doth desire it; when it purposeth, or resolveth, it knoweth that it doth purpose, or resolve. much more being helped by the Spirit of GOD, whom we have received from GOD, that we might know the things which are given unto us of GOD. 1. Cor. 2.12. 6. How should any man glory in the testimony of his own conscience, that he doth believe, or that he doth walk uprightly before GOD (which is the chiefest c 2. Cor. 1.12. Easie. 38.3. comfort of all sounded Christians) who is not conscious to himself, that he doth believe, and walk uprightly before GOD. Est ergo quidam modus in conscientia gloriandi, ut noveris fidem tuam esse sinceram, noveris esse spem tuam certam, nover is charitatem tuam esse sine simulatione, d In Ps. 149. saith Augustine. And again, suam e de Trinit. li. 1●. c 2, s●nt 3 dift. 23. b quisque fidem apud seipsum videt. c. 1. fidem videt quisque in corde suo esse, si credit non sicut corpora. Non sic videtur fides in corde in quo est, ab eo cuius est, sed eam tenet certissima scientia, clamat que conscientia. And again, though we see not the things which we do believe▪ ipsam tamen fidem quando inest in nobis videmus in nobis. Eph. 112. c. 4. Menti nostra fides nostra conspicua est. So much of the assumption. Upon these premises necessarily follows the conclusion, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verdict of special Faith, concluding the certainty of salvation, by application of the promises to him that hath the first degree of of faith. Which in my poor opinion is a most comfortable doctrine. But against special Faith so proved, the Papists still object diverts things. 1. That it cannot be truly termed faith, and that for three reasons. For 1. verae fidei falsum subesse non potest, the object of true faith cannot be that which is false. but of this, the object may be false, because a man may be deceived in the application. I answer: as there is a double knowledge, the one of principles manifest in themselves, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other, of conclusion (not manifest in themselves, but manifested by discourse) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is a twofold Faith, the one of principles contained in the word of God; the other, of conclusions deduced from thence: which conclusions though they are not absolutely necessary, yet the premises being true, they cannot be false. But the premises of this practical syllogism made by a faithful man, are true; therefore the conclusion cannot be false. Indeed if the syllogism be made by an hypocrite, or unsound, or ungrounded Christian, the conclusion is not necessary; because the assumption is false, or at the lest, uncertain: false, if he do not believe; uncertain, if he do not know himself to believe; and then the assumption at the most, is but this; but I do suppose that I do believe; and the conclusion must be answerable, therefore I suppose that I shallbe saved. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faithful and sounded Christian, who doth not only believe, but knoweth himself to believe; as he assumeth, I do know, and I am sure that I do believe; so he concludeth, therefore I know and am sure that I shallbe saved. 2. True Faith is grounded upon the Word, the special Faith that this man or that man shall be saved, is not grounded on the Word. ergo, it is not a true Faith. Resp. Particulars are included in the general, & quod omnibus promittitur, singulis promittitur; therefore if it be true, that all believers shall be saved, than it is as true, that this or that believer shallbe saved; and this the Apostle teacheth, Rom. 10.9. If though &c. 3. Because Faith mentioned in the Scripture, is the Faith of assent, and not of application. I answer, that as there are many places which speak properly of assent, some whereof I before cited; so there are many which mention or mean the special Faith. As namely all those places, which are very many, and almost innumerable, wherein the faithful do apply, and as it were appropriate those things which are spoken of God f Lops 3.7.4.1.2.7.1.3.13.16. ●. 1●.1.2.46, 19.14▪ 12 1.1▪ 17. 1.9.38.21.2●.43▪ 4.5.51 14. &c. Heb. 3.28 Luk. 1.47. john. 20. 1●. &c. to themselves. As my God, my Lord, my Saviour, the God of my salvation, &c. So Gal. 2, 20. Christ liveth in me, and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. Likewise in those places where the faithful profess their assurance of justification and salvation. as job. 13.18.19.25.26.27. Psal. 103.3. who forgiveth all thy iniquities, Psalm. 32.5. Rom. 8.35.38. 2. Tim. 1.12. Secondly, upon the Patrons of special Faith, the Papists do press diverse inconveniences and absurdities. As 1. If every man be bound to believe in particular his own salvation, than it would follow, that every man shallbe saved; because no man is bound to believe an untruth but the consequent is false, therefore the antecedent. Answ. I have showed before, that every man is bound upon pain of damnation to have the first degree of Faith, which is to given a firm assent to the promise of the Gospel, assuring salvation to all those that believe in CHRIST; but the second degree noon aught to have, but they only who have the first. no man aught to apply the promise of the Gospel to himself, who hath not the condition of the promise, unless he will perniciously deceive himself. For g Mark. 16.16. as he that believeth shallbe saved: so he that believeth not, shallbe condemned. If thou dost truly believe that CHRIST is the Saviour, thou art bound to believe, that he is thy Saviour. And so believing in CHRIST, and receiving him both by assent, and application, thou shalt undoubtedly be saved. 2. Those that have this special Faith aught not to ask the forgiveness of sins, The second absurdity. which notwithstanding our Saviour teacheth his own Apostles to ask. For they that have full assurance of the forgiveness of all their sins, aught not to ask forgiveness, unless they will dally with God, for no thing desireth that which it hath. I answer. 1. that not all believers have full assurance some are incipients, some proficients, some perfect or grown men in CHRIST. Those that are incipients, pray both that their sins may be forgiven, and that they may have some assurance thereof: proficients, and those that be grown men, pray both that their sins may be remitted, and their assurance augmented, for noon are so perfect, but that their assurance may be increased. 2. As we daily sin, so we must daily ask forgiveness, prayer being the means that GOD hath ordained to that end. Ob. Yea but saith the Papist; ye forsooth have already full assurance, of the remission of all your sins, not only past, but also to come. Answ. It is absurd to imagine, that sins be remitted before they be committed, and much more that we be assured they are remitted, before they be either remitted or committed; that in deed were a doctrine to animate, and to encourage men to sin. But howsoever the Pope sometimes forgiveth sins to ●ome, yet God doth not when God justifieth a man, he giveth him remission of sins past. Rom. 3.25. As for time to come, we teach, that although Christ hath merited, and God hath promised remission of sins of all the faithful unto the end of the world: Notwithstanding, remission of sins is not actually obtained, and much less by special faith believed, until men do actually believe and repent, and by humble and faithful prayer renew their faith & repentance. For as God hath promised to the faithful all good things; but how? h ●at 7.7.8 to them that ask, that seek, that knock: so also remission of sins. Neither is it to be doubted, but that remission of sin, though merited by CHRIST, though promised by GOD, though sealed unto us in the Sacrament of Baptism, is obtained by the effectual prayer of those that believe and repent, for whom CHRIST hath merited it, and to whom GOD hath promised it in his Word, and sealed it by the Sacrament. even as the obtaining of the rain, which GOD had promised, i King's 1●. 1. N1 , and the Prophet Elias had foretold, is ascribed k jam. 5.16, 18. to the effectual prayer of Elias. 3. The third absurdity which the Papists put upon the doctrine of special Faith, is, that by it men are animated to commit all manner of sin. As if it were no matter, how many, or how great sins a man doth commit, so long as he is assured by special Faith, that all his sins past, present, and to come, are remitted. Answ. That which they say of sin to come, is a malicious slander, as I noted before; but I answer: the practice of sin (especially of any crime) and going on in the same without repentance, cannot possibly stand with the assurance of Faith. Neither can a man be assured of the forgiveness of any sin, whereof he doth not repent: and much less can he be assured before hand of the forgiveness of that sin which presumptuously he doth purpose to commit. As for the doctrine of special Faith, I do confidently profess, that there is scarce any one doctrine in all Divinity, of greater force and efficacy, either to encourage men to well doing, or to preserve them from evil. For as I have showed before, the more a man is assured of GOD'S love towards him in CHRIST, in forgiving his sins, and giving unto him eternal life; the more will his heart be inflamed with love towards GOD, and towards his neighbour for GOD'S sake; the more zealous will he be of GOD'S glory, the more thankful for his mercies, the more desirous to please, the more fearful to displease, the more careful to obey him, the more ready when he hath offended to return unto him. &c. and therefore not without cause, chasidim▪ the favourites of GOD, who have experience and assurance of GOD'S special favour towards them, are every where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, godly. 3. Having thus by application of the promises to ourselves (as having the condition thereof) attained to some measure of assurance, we are to be careful to use all other means, which GOD hath ordained, for the confirming of this assurance. The first means is prayer, both for the spirit of adoption, and for the increase of our Faith. As touching the former: forasmuch as special Faith is the work of the Holy Ghost, shedding abroad the love of GOD in our hearts; we are therefore to entreat the Lord that he would given us his Spirit (which he hath promised to given to those that ask him Luk. 11.13.) the spirit of adoption, crying▪ that is, by whom we cry in our hearts Abba Father. Gal. 4.6. Rom. 8.15. testifying with our spirits that we are the sons of GOD; and if sons, then also heirs, heirs of God, and coheyres with Christ. Rom. 8.16.17. by whom we are sealed to them day of our full redemption, who also is the earnest of our inheritance, 2. Cor. 1.22. Eph. 1.13.14.4.30. And as for the other: because full assurance is the highest degree of special faith, unto which we do never so fully attain, but that still more and more may and aught to be added; therefore we are to pray continually for the increase thereof, saying with the father of the Daemoniack Mark. 9.24. I believe Lord, but help thou my unbelief, and with the Apostles, Luk. 17.5. OH Lord increase our faith. For as Augustine l De 〈◊〉 ●n Do. ser●. 36. saith, fides fundit orationem, fusa oratio fidei impetrat firmitatem. 2. Unto prayer we are to adjoyne repentance, for our sins; without which neither is our faith lively nor our prayers effectual; the rather, because to it, and to the several duties of it, as proper notes and evidences of a true faith, the promise of forgiveness is made; as namely to confession of our sins, to contrition in being displeased with ourselves, and grieved for them, to deprecation in craving pardon for them, to an unfeigned desire and purpose to forsake them, and to practise the contrary dveties. Yea if a man shall as truly desire to confess his sins, to bewail them, and to forsake them, as he doth desire the forgiveness of them; such an one may undoubtedly be assured of the remission of them. For most gracious are the promises of God made unto penitent sinners, as Pro. 28.13. Whosoever confesseth and forsaketh his sins shall have mercy. so jerem. 3.12.13. Levit. 26.40.41. Host 14.1.2.3.4. 2. Chron. 7.14. Moore particularly, as I said, to confession. 1. john. 1. 9 job. 33.27.28. Psal. 32.5. Luk. 15.21. To contrition. Mat. 5.4. Lops, 34.18.51.17. Easie 57. 15.61.1.2.3.6●.2. To humble deprecation, Zach. 12.10. Luk. 18. 1●. Host 1.4.2. To conversion unto God, and forsaking of sin. Deut. 4.30.31.30.2.10. Es. 1.16.17.18. jerem. 3.1. 22.18.8. Ezech. 18.27.28.30.31.32.33.11. joel. 2. 12. Zach. 1.3. Mal. 3.7. 3. To prayer and repentance we must add the diligent & conscionable hearing of the Word, by which Faith m Rom. 10.17. , as it is at the first begotten, so it is nourished & increased. 1. Pet. 2.2. 4. Because Faith begotten by the Word, consisteth at the first in assent, without actual application, therefore to the hearing of the word is to be adjoined the worthy receiving of the Sacraments, which were ordained to this very end, that those who have the first degree of Faith, may proceed to the second, and go on therein. Dost thou therefore truly believe, that Christ is the Saviour of all those that believe in him? the Sacrament, which thou receivest, is a pledge unto thee, & an assurance that he is thy Saviour; a pledge I say, communicated to the receivers severally, to assure every one that believeth truly according to the first degree of faith, that as certainly as he receiveth the Sacrament; so he is made partaker also of the thing signified, which is the participation of Christ, and all his merits to his justification and salvation. 5. To these we are to add reading, meditation, conference. &c. 6. The practice of piety, or leading of a godly life, making conscience of all our ways, and walking uprightly before God. For hereby especially we are to make out calling and our election sure. ●. Pet. 1.10. for be that doth these things shall never be removed. Ps. 15.5. And this is confirmed by the order and conjunction of justification and sanctification mentioned before 〈◊〉 ●7. Moore specially by brotherly love, 1. john 3. 14● and the first-fruits thereof in giving alms, Mat. 25.35. 1. Tim. 6.28.19. and forgiving the offence of others, Mat 6.14. and therefore our Saviour teacheth us to use this argument in our prayer for the confirmation of our faith, Mat. 6.12. but more plainly, Luke 11.4. So much of the first doctrine. CHAP. IX.. Two other uses of this property. NOw follows the second doctrine. For if we be enabled to worship the Lord without fervile fear, as being freed from the terror & coaction of the law; then it follows, that we are to worship the Lord with willing minds, a● David exhorteth his son Solomon. 1. Chron. 28.9. and promiseth for himself, Ps. 119.32. I will run the way of thy commandments when my heart is set as liberty. For therefore hath the Lord freed us from the servitude of sin▪ and bondage of the law, that we might serve him with free and willing minds. The people redeemed by CHRIST, become a voluntary people, Psalm. 110.3. or, as Paul speaketh, his peculiar people, zealous, or studious of good works▪ Tit. 2.14. Thus the d●●●ies both of piety towards GOD, and charity to our brethren, are to be performed with willing minds and cheerful hearts. In the dveties of piety we are to serve the Lord with gladness. Ps. 100.2. I rejoiced (saith David. Ps. 122.1) when they said unto me, let us go into the house of the Lord. More particularly. The Word of God is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willingly, 1. Pet. 5.2. that we may say with the Apostle, Rom. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as lieth in me I am willing to preach the Gospel, for it must be done in love to CHRIST, and zeal to GOD'S glory, john 21.15.16.17. Act. 20.28. in love and zeal of our brethren's salvation. 2 Cor. 11.2. It is to be heard with willingness; after the example of the Beraeans, Act. 17.11. who received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all readiness of mind. desiring 1. Pet. 2.2. and longing after it Ps. 119.131. To be conversant therein should be our delight, Ps. 1ST. the Word aught to be sweet unto us even as the honey, and the honey comb. Ps. 19. 11● 109. 1●3. and we should rejoice i● it, as in all manner of riches. This affection towards God's Word David expresseth▪ Ps. 129. 14●1●.1●.24.47.72.111.1●7.143.162. We must given ourselves to prayer, as devoted there, unto. Ps. 109. ●. taking delight to confer with GOD i● prayer; and offering up our prayers and thanksgivings, as a willing sacrifice Ps. 119.108. We must praise God with joyfulness, & given thanks 〈◊〉 cheerfulness. Lops▪ 9●●▪ 95▪ 1▪ 2. 63.5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thanks, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice; so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with ●oy, Phil. 1.3.4. we must esteem it a blessed thing, wherein we resemble the bleser 〈…〉 angels 〈◊〉 Heaven. Ps. 84. ●. We must call the sabbath our delight Easie, 58. ●3. And we must esteem one day spent in the house of God as better than a thousand. Ps. 84.10. Ps. 2●. 8.27.4.84.1.2.3.4.10. The dvetyes of charity are also cheerfully to be performed Rom. 12.8. he that sheweth mercy let him do it with cheerfulness. drawing forth his soul to the hungry and afflicted Easie, Trem. & I●●. 58.10. id est, ex animo liberaliter hi● lariterque communicans ejus necessitatibus. For the Lord loveth a cheerful giver. 2. Cor. 9.7. Finally in doing the will of God, we are to imitate the holy Angels, according to our daily prayer, that we may do the will of God upon earth, as it is done in heaven, that is willingly, readily, cheerfully; following also the example of all examples, our blessed Saviour, whose delight it was Ps. 40.8. and whose mea● it was to do the will of his heavenly father. joh. 4.34. As for that obedience, or service, which is extorted from men by servile fear, because it is forced, it is but momentany, For no violent thing is of continuance, and being momentany, it is but sergeant. whereas true piety is constant and permanent, Such is the 〈◊〉 and repentance of hypo●●●●e● wh● when they are affrighted will GOD'S judgements, o● a●●●icted with his heavy hand pr●t●nd repentance, and promise' amendment: but when the hand of God is removed from them, they 〈◊〉 to their former courses, and●●● so fare from learning 〈◊〉ence by that which they have suffered, or feared, that like anviles with often striking they are more & more hardened. according to that Ps. 8. ●. why should you ●e stricken any more, you will add●●●velt▪ ●●otable example hereof we have in Pharaoh, who▪ as upon the inflicting of the several judgements, promised obedience; Exod. 8.8.25.9.27.10.16.12.31. so upon the removing of the plagues, he returned to his former obstinacy, Ex 8.15.32.9.34.10.20.14.5. Yea in the Israelites themselves; who, when God slew some of them, they sought him, and they returned, and enquired early after GOD, &c. Nevertheless they did but flatter, him with their mouth, and with their tongues they lied unto him, for their heart was not right with him, neither were they steadfast in his covenant, Ps. 78.34 36.37. This therefore aught to teach men not to put off their repentance to the time of sickness or old age, or to the hour of death; jest the repentance which then they hope to perform, prove sergeant. Now, that our obedience may be voluntary and cheerful, and our service of GOD without servile fear▪ we are to be adorned with the three Theological Virtues, Faith, Hope, and Charity: for according to the measure of these three graces, is the measure of our spiritual security and assurance, which is the ground of our cheerfulness. Faith; for no man can worship the Lord with a willing mind, and cheerful heart, that is not by Faith persuaded, that his service is accepted of him. The persuasion, of GOD'S love shed abroad in our hearts by the Holy Spirit, that is to say, Faith, maketh us to love him again, and in love to serve him willingly to whom Luk. 7.47. much is forgiven, they love much. That charity whereby the whole Law is fulfilled, proceedeth from Faith unfeigned 1. Tim. 1.5. and without Faith it is impossible to please GOD Heb. ●1. 6. Hope; for they that have fastened their anchor of hope in Heaven, perform the duties of piety and righteousness with a comfortable expectation of everlasting happiness. The hope whereof maketh them easily to swallow all the difficulties and troubles of this life, for the joy that is set before them, and with cheerfulness to serve the Lord, & to finish their course with joy▪ Act. 20.24. whiles we hold fast this hope, nothing shalbe able to discourage, or to withdraw us from the voluntary worship of GOD. Not the desires of this world, which to him that hath this hope seem more vanities in comparison of the happiness hoped for. Not the terrors or bugg-beares of this world, which are not worthy u of the glory expected. Consider the example of Moses, who, when he was ●ome to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of GOD, then to enjoy the pleasures of sin for a season, esteeming the reproach of CHRIST (in his members) greater riches than the treasures of Egypt. the reason of all which was this, for he● had respect to the recompense of reward. Heb. 11.24▪ 25.26. w 1. john 4.18. Charity, which expelling fearfulness, causeth cheerfulness. To him that loveth, the commandments of God, are not grievous, 1. john. 5.3. nor the yoke of CHRIST tedious. Nothing is hard to him that loveth. jacobs' 7 years of hard service for the love of Rachel seemed to him but a few days. Gen. 29.20. The third use, is a singular comfort, which from hence ariseth to the Faithful. For whereas the Lord in other places, when he would comfort his servants, biddeth them not to fear, as Easie 43.1. fear not, for I have redeemed thee. Luk. 12.32. fear not little flock, for it is your Father's pleasure to given you a Kingdom: Here in this covenant of grace, he promiseth, and that by oath, that he will given us to worship him without fear, or at lest without cause of fear. so Easie 54.14. which must needs be a singular consolation unto us, whither we respect our condition by nature, or by grace. For by Nature we are obnoxious to our enemies, subject to the terror of the law, and to the fear x Heb. ●. 15. of death and damnation; And though we be in the state of grace, yet are we infirm and weak, not able by our own strength to resist our enemies; The ground therefore of this our being without fear, is not any confidence of our own strength: but first of all, the truth of God, y Heb. 6. ●●. 18 who by oath hath promised that we shall worship him without fear. 2. Secondly, the power of God, whereby he is able to make good his promise. 2. Tim. 1.12 1. Pet. 1.5. 3. Thirdly, his fidelity, in regard whereof he is also willing to perform his oath, 1. Cor. 10.13. 1. Thess. 5.23.24. 4. Fourthly, his Fatherly providence. Es. 54.17. Rom. 8.28. and protection. Ps. 91. 5. Fiftly, CHRIST'S protection of us as our King, who having vanquished all the enemies of our salvation, & delivered us out of their hand, noon shalbe able to hurt us. Es. 54.14.17. and much less to pluck us out of his hand john 10.28. 6. Sixtly, his intercession for us, as our Priest, Rom. ●. 34. 1. john 2.2. 7. Seventhly, his union with us as our Head, with whom our life is hid in God. Col. 3.3. Now as whiles the head (as they say) is above the water, the members cannot be drowned; so whiles our Head is in glory, sitting at the right hand of his Father, noon of his members can perish; but as himself hath promised, because I live, you shall live also, joh. 14.19. wherefore we are to think of ourselves, as of the members of CHRIST, whom the Lord hath quickened together with CHRIST, & hath raised us up together, & made us sit together in heavenly places in CHRIST JESUS. Eph. 2.5.6. 8. Eightly, the testimony of the Holy Ghost the Comforter, who shedding a Rom. 5.5. abroad the love of God in our hearts, & testifying with b Rom. 8.16 our spirits, that we are the sons of God, becometh the earnest c 2. Cor. 1.22.5.5 of salvation, sealing us d Eph. 1.13.14. until the day of our full redemption. & not only freeth us from the spirit of bondage & of fear, as being the spirit of adoption, by whom we cry e Gal. 4.6. Rom. 8.15. in our hearts Abba father; but also worketh in us peace of conscience, f Rome 5.1.5.14.17. and joy in the Holy Ghost, which S. Peter calleth unspeakable and glorious. 1. Pet. 1.8. CHAP. X. Of uprightness, and of the worshipping of God in holiness before him. THe second property of our new obedience is uprightness, signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him. whereby is meant, that we are to serve God in holiness and righteousness, not as before men in eye-services as men-pleasers; but as before God, in sincerity and truth And so the Lord himself seemeth to expound this phrase Gen. 17.1. I am God all-sufficient, walk before me, and be upright. For to walk before God, or to walk with God (both which phrases are used in the Scriptures, sometimes jointly, as 1. King's 3.6. sometimes severally with God, as did ●inoch, Gen▪ 5.22.24▪ and Noah, Gen. 6.9. and as we are required to do, Mich. 6.8. before God, Es. 57.2. as did Abraham, Gen. 24.40. and Isaac Gen. 48.15. David, Ps. 116.9. jotham, who prepared his ways before the Lord, 2. Chro. 27.6.) it is to behave ourselves as in the sight and presence of God, setting God before our eyes, admitting him to be the beholder, witness, and judge of our actions; that is, to demean ourselves uprightly. And this property is required, not only in the dveties of piety, which we perform directly to God; but also in the duties of righteousness, which we own unto men: for so it is here said, that we should worship him in holiness and righteousness before him; in which two, being sincere and upright, the image of God renewed in us doth consist, Eph. 4.24. in righteousness and holiness of truth, that is in true, sincere, upright, and unfeigned righteousness and holiness. But first we are to speaked of worshipping GOD in holiness before him, or of uprightness, as it hath relation to GOD. In which sense it is opposed to hypocrisy; and so what is upright, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without hypocrisy, or unfeigned. Now what this uprightness is, what uprightness is. we may gather by those diverse words and phrases, whereby it is expressed, both in the Old Testament, and in the New. As first by the word josher g Ps. 2●. 3●. , which signifieth uprightness, and jashar, which signifieth right or upright, as Ps. 37.37. job 1.1.8.2.3. but more plainly & fully, when it is joined with some other word, as right in heart, signifying the inward disposition; or right in the way, signifying the conversation. for so the upright are called recti corde, right or upright in heart, as Psalm. 7. ●0. 38.14.36.10.64.10.94.15.125.4. and uprightness rectitudo cordis. 1. King. 3.6. Ps. 119.7. they are also called recti via Ps. 37.14. upright of way. Ps. 119.1. or perfecti via; ambulans integer. Ps. 15.2. whose way is uprightness. Integer vitae, Horat. Es. 26.7. their way being made strength by God. both which do concur in the upright for he is properly integer, who is both outwardly strength, that is rectus via and inwardly sounded, that is rectus corde. Both must concur 2. Chron. 25.2. 2. By the word Zmeth, which signifieth truth, for as there is truth in words, opposed to lying so also in deeds, opposed to dissembling and hypocrisy, which is uprightness. as jos. 24.14. Ps. 51.6. Es. 38.3. Ps. 145.18. and as there is a saying, 2 Chron. 11.20 so also a doing of the truth. john, 3.21. 1. john. 1.6. and walking in truth. 2. john. 4. and 3 john, 3. hence to walk uprightly, is to walk before God in truth. 1. King. 2.4. and 1. King. 3.6. in truth and righteousness and uprightness of heart. 2. King. 20.3. in truth with a perfect heart. and to worship God uprightly, is to worship him in spirit and in truth. joh. 4.23.24. or as Samuel exhorteth, in truth with all our hearts. 1. Sam. 12.24. 3. The most usual word to signify, either the upright is Tham, or Thamim, which commonly is translated perfect, as Gen. 17.1. Deut. 18.13. Ps. 15.2.37.37.119.1. or uprightness, is Thom or thamim, which usually is translated perfection▪ whereby not legal perfection is meant (which is absolute and complete, not only in respect of the parts, but also of degrees) but evangelical, according to the covenant of grace; which is nothing else (the Lord l 2. Cor. 2. 1●. Gen 22.16 ●. Sam. 7. ●. &c. accepting in his children the will for the deed) but integrity or uprightness; and is so expounded Ps. 25.21. jos. 24.14. job. 1.1. ●. 2.3 Ps. 27. ●7. For very many in the scriptures have this perfection attributed to them, who notwithstanding had their imperfections. as Noah, Gen. 6.9. job. 1.1.8.2.3. jacob, Gen. 25.27. &c. of Asa it is said 2. Chro. 15.17. that his heart was perfect all his days: and yet in the next Chapter there are recorded three soul sins, which he committed. 2. Chron. 16.7.10.12. 4. By the word Shalem, which in the Greek is translated, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; true, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or complete▪ examples of the first. 1. King. 8.61.11.4.15.3.14. 2. King. 20.3. 1. Chron. 28.9. 2. Chro. 18.17. of the second Es. 38.3. Of the last 1. Chron. 29.9.16.9.19.9.25.2. And in this sense, they that are upright are said to have fulfilled after the Lord. that is fully or entirely to have followed him, Num. 14.24.32.11.12. Deut. 1.36. jos. 14.8.9.14. as contrary wise of those who are not upright, but have a name that they live, and yet are dead; it is said, that their works are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or perfect before God. Apoc. 3.2.3. but dimidiata, worshipping & obeying God by the halves, not fulfilling after him▪ Num. 32, 11. 5. By the whole heart, being not legally, but evangelically understood, as when duties are to be performed with the whole heart, or with all the heart, and with all the soul, as Deut 4, 29.26.16.30.2. 1▪ Sam. 12.14. 2. King's 23.3. Ps. 119.2.10.34.69. joel 2.12. which being legally understood, import a greater perfection, then is incident to any man since the fall: but being evangelically understood, according to the covenant of grace, nothing else is meant thereby, but that they are to be performed with an entire or upright heart, or as David speaketh, Psalm. 119.7. with uprightness of heart. 6. Not with an heart, and an heart (after the manner of hypocrites, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 1.8.4.8.) Ps. 12.2. 1. Chro. 12.33.38. 7. Without guile, that is hypocrisy. Ps. 17.1▪ 32.2. 8. As the upright are called recti corde, so also puri corde, ●ure in heart. Ps. 24.4.73.1. Whereby is not meant, that they are wholly pure or free from sin: for who can say I have made my heart clean, I am pure from my sin? Pro. 20.9. or if any shall say so, in him there is no truth. 1. john, 1.8. But they are pure in heart, who are sincere and upright, purified from the leaven of hypocrisy. jam. 4.8. in whose heart there is no guile. Ps. 32.2. who being endued with faith unfeigned, which purifieth their hearts, Act. ●5. 9. as the instrument apprehending the blood of CHRIST, which doth purge our hearts from sin, 1. joh. 1.7. and purifieth our consciences from dead works to serve the living God. Heb 9.14 and being also endued with this hope that they shallbe like unto Christ in glory, will a 1. john. 3.3. purifyings themselves, even as he is pure. but this is puritas inchoa●●, not perfecta. In the new testament uprightness is expressed, some times by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God▪ as not only in this, but also in other places; where we a●● taught, to speaked, as before God in Christ 2▪ Cor. 12. 1●. to preach, as before God in Christ, 2. Cor. 2.17. commending ourselves to every man's conscience in the sight of God. 2. Corinth. 4. ●●. and to take care for the people of God, as in his sight, ●. Cor. 7.12. to hear as before God▪ Act● 10.53▪ Thus, both those persons which be upright, are said to be righteous before God Luk. 〈…〉 and those 〈◊〉, whose heart● 〈◊〉 not right before God, Act. ●▪ 21▪ and those actions and dveties, which are upright, are said to be acceptable, pleasing and unreprovable before God. 1. Tim. 2.3.5.4. Heb. 13.21. 1. joh. 3.22. Col. 1.22. 2. Sometimes by the word truth. john. 4.23. ●4. 1. Cor. 5.8. 1. john, 3.18. Phil. ●. 18. Eph. 4.24. hence an upright heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart. Heb. 10.22. 3. Sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sincerity as 1. Cor. 5.8. 2. Cor. 2.17. and 2. Cor. 1. ●●. when it is called the sincerity of God, that is, godly sincerity for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere, or without mixture as bread without leaven, 1. Cor. 5.8. without the leaven of the Pharisees, which is hypocrisy, Luk. 12.1. o● as honey without wa●● (as the word sincere doth signify) or as ●esych●●s expoundeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure, sincere, or without deceit, & true. This since, 〈◊〉 the ●●●d required of the I●●●●●nes, by forbidding diverse sorts of mixture: as to plant their vineyards, o● to sow their fields ●nhidivers 〈◊〉 to plough with an 〈◊〉 and ●n 〈◊〉 together, to wear a garment of diverse stuffs, as of woollen & 〈◊〉 her, Deut▪ ●●. 9.1●. 〈◊〉 Levit. 19 ●●. 〈…〉 upright ma●● is signified by the word 〈…〉 sound, or an approved Christian; such 〈…〉 ●●●kers, but do●rs also of God● wo●d; who are no● only in the church visible, but also 〈…〉 john, ●. 1●. who are sh●epe in Ch●ists 〈…〉 ●ot go●●es; wheat in God's floor, and not 〈…〉 Gods field, and ●ot t●●es, child●●n God's family, and not bondservants, joh. 8.34.35. 〈◊〉 contrariwise, those who are 〈…〉 Christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1. Cor. 9.27. 2. Cor, 15.6. 2. Tim. 3.8. which doth not signify reprobate, as opposed to the elect; but reprovable, as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, approved. 1. Cor. 11.19. there must be heresies, that those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and approved may be known. jam. 1.12. Blessed is the man who endureth temptation▪ for when by trial he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, ● sound and approved Christian, he shall receive the crown of life. For temptations and trials are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro●●ations, by enduring and overcoming whereof the ●pright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (who have the privilege of perseverance) are discerned and known. Sometimes the word is used with some addition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved in CHRIST, that is an approved Christian, Rom. 16.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of GOD. 2. Tim. 2.15. for not he who commendeth himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he whom God commendeth. 2. Cor. 10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptable o● well pleasing to GOD, and approved of men. Rom. ●4. 18. 5. That which is upright and sincere is sometimes signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for who upright is not to be an hypocri●●) 〈◊〉. 12.9. ●. Cor. 6.6. ●. Pet. ●. 22. 1. Tim. 1.5. 2. Tim. 1.5. jam. ●. 27. and some 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pet. ● 〈…〉 guile. And they are said to be upright, in whose spirit there is 〈◊〉 gui●e, that is hypocrys●●. Ps. 32●●. 〈◊〉 Israelites, in whom the 〈…〉. joh. 1.48. for such fool's 〈◊〉 hypocrites, 〈…〉 ●et) go about with 〈…〉 pretences to deceive God. Ps. 7●. 36. 6. As in the old testament, so also in the new, the upright 〈…〉 and the up●●●●eart is called a 〈…〉 2.22. 1. Pet. 1.22. 7. Lastly, to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right four Gal. 2.14. neither treading awry by dissimulation, nor halting, as the Israelites did, betwixt God & Baal. 1. King. 1●. ●or declining to the right ●●nd or to the left. Deut. 5.32.28.14. 2. Chro. 34.2. or as the Apostle speaketh Heb. 12.13. to make strength or right paths to our feet. according to the exhortation of Solomon, Pro. 4.26. as it is rendered by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make right paths to thy feet, and order right thy ways, decline v. ●●. not to the right hand nor to the left. and a● he exhorteth in the same place v. 25. let thine eyes look right on, and let thy eye lids look strait before thee. would you know then, what it is to worship God in holiness before him? it is to walk with God, or before God without hypocrisy, in sincerity & truth, with perfect, with pure, with ourwhole hearts, that is to say, with envy or upright hearts, walking in the way of religion & godliness with a right foot, looking right before us, declining neither to the right hand, nor to the left, neither treading awry by dissimulation, not halting downright, either as neuters in religion betwixt CHRIST & Antichrist, or as worldlings between GOD and Mammon; nor worshipping or obeying GOD by halves; but approving ourselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sounded Christians, to him that trieth and searcheth the heart and the joins, s●●ting God always before our eyes, and behaving ourselves as in his sight & presence, doing that which is right in his sight. Now that we may be moved to labour for this integrity and uprightness of heart, Argument to move us 〈◊〉 integrity. I will use the 3 usual argument of commendation, viz. the excellency, the profit, and the necessity of it, as it were a triple chain. The excellency 1. The excellency of it is such: that first it goeth under the name of perfection; & those things which are done (though with great weakness and much imperfection) with an upright heart, that is to say with a sincere desire, unfeigned purpose, and upright endeavour to please God, are accepted of God as done with a perfect heart. 2. Uprightness is the inward beauty of Christ's spouse, in regard whereof, though she be outwardly despicable in the eyes of the world; yet she is glorious within, Ps. 45.13. like to the Tabernacle, which was a type of the church, which though outwardly covered with Rams skins and Badgers skins Ex. 36.19. which made but a homely show; was nevertheless most beautiful and glorious within. Or as the spouse in the Canucles c. 1.5. saith I am black, but co●ely; black without, at the tent● of Kedar, who were sce●i●● having tents of sackcloth▪ comely within, as the hangings of Solomon within his house, as the li●ing thereof. 3. Integrity is of all things most pleasing to God, Ps. 51.6. Behold, thou art delighted with truth in the inward parts. I know also my God; that thou 〈◊〉 the heart, and hast pleasure in uprightness. 1. Chron. 29.17. Yea, I may say more, that to be upright, is not only pleasing to God, but also the pleasing of him, Pt. 11.20. the upright in the way are God's delight. The Hebrew word ja●●er which signifieth right, is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing, and the verb which signifieth to be right, signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is oftentimes so translated, as the ●onne, Exo. 15.26. Deut. 6 18.12. ●5. 13.18.21.● the verb jud. 14. 3.7● th● young woman of Ti●nah was right in Samsons eyes, that is, she pleased him well. so, 1. King. 9.12. 2. Chro. 30.4. jer. 18.4. Dan. 4.24. but most plainly Num. 23.27. perhaps it will seem right in the eyes of God; that is, as we also translate it, peradventure it will please God. In like manner the phrase of walking with God or before God is every where by the 72 translated by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to please God. As Gen. 5.22 24. where it is said, that Henoch walked with God, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pleased God: so Gen. 6.9.17. 1.24.40.48.15. Ps. 116.9 the son of Sirach speaking of Henoch, observeth the same translation Eccl. 44 16. so doth the author of the book of Wisdom, changed 4.10. and so doth the Apostle himself, Heb. 11.5. Henoch before his translation had this testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he pleased God. 4. The excellency of uprightness is such, as that it is that virtue which God chief requireth. Gen. 17.1. Mich. 6.8. 1. Sam. 12.24. which he most highly esteemeth Gen. 5.22.24. which hath always been the chief commendation of the faithful, as of Enoch, Noah, job &c. 1. King's 3.6. The chief thing wherein the faithful are to rejoice in time of prosperity. 2. Cor. 1.12. and their chiefest stay and comfort in distress. Es. 38.3 Act. 23.1. 2. But come we to the profit, The profit. by which most men e Ps. 4.6. are drawn. In general it is said, that God is good to those that are of a clean heart. Ps. 73.1. according to David's prayer Ps. 125.4. more particularly. Ps. 84.11. the Lord is a sun & shield, the Lord will given grace & glory, & no good thing will he withhold from them that walk in uprightness. He is a sun, that is, the author of all comfortable blessings, which are signified by light, according to that Ps. 112.4. to the upright there ariseth light in darkness, that is to say, comfort in afflictions; yea, to them that are upright, the conscience of their own integrity doth minister singular comfort. It was Ezechias his stay and comfort, when he had received the sentence of death. Es 38 3. and this was Paul his rejoicing, the testimony of his conscience, that in simplicity and godly sincerity he had had his conversation in the world 2. Cor. 1.12. Act. 23.1. For God to him that is good before him, that is upright, giveth joy, Eccles 2.26. yea to them, all true joy, & praising of God with joy & gladness is appropriated. Lops 32.11.33.1.64.10. For light is sown for the righteous, & gladness for the upright in heart. Ps. 97.11. And as the life of the upright is comfortable, his upright conscience being unto him as a continual f Pro. 1.15. feast; so his end is happy Ps. 37.37. Observe the perfect man, and behold the upright, for the end of that man is peace. so ●say 57.2. which is further proved; because uprightness is evermore attended with perseverance to the end, as hereafter shall fully be proved in the Treatise of perseverance. For the integrity of the upright doth guide and preserve them. Pro 11.3. Ps. 25.21. the upright man who is not only a hearer, but also a doer of God's word, is like the wise man, which built his house upon the rock, which could not be overthrown. Mat. 7.24.25. wherefore the upright shall never be moved, but his righteousness endureth for ever. Ps. 112.3.6. The Lord is also a shield to them that walk uprightly Pro. 2.7. For the eyes of the Lord perlustrate the whole earth, to show himself strong in their behalf, whose heart is perfect or upright towards him. 2. Chro. 16 9 which David appling to himself, saith Ps. 7, 10. God is my shield, who saveth the upright in heart. He giveth also grace and glory; grace in this life, and glory in the life to come, Grace: for uprightness being the soundness of all graces, God hath therefore laid up in store for the upright Tushijah, whatsoever is sounded and truly good, as Solomon saith, Pro. 2.7. And such is the concatenation of all saving graces, that where any of them be in truth, (as they are in the upright) there is a concurrence of them all in some measure: some going before, as causes producing the rest, others following and presupposing the former. As for example, where is faith unfeigned, there is also hope and charity; and where these are in truth, no other saving grace can be wanting; and therefore God may truly be said to given all manner of graces to the upright, as saving knowledge, and true wisdom, Eccles. 2.26. which David found by his own experience. Ps. 119.98.99.100. and so of the rest. And upon this soundness of grace follows the increase of grace, peace of conscience, and joy in the Holy Ghost. 2. Cour 1.12. Eccles. 2.26. affiance and confidence. Pro. 28.1. when fear surpriseth the hypocrites. Es 33.14. patience, constancy, and perseverance, Luk. 8.15. by which the upright and sounded Christians are known, when contrary wise the double minded man (that is the hypocrite) is inconstant in all his ways jam. 1.8. and his heart being not right with God, ne●ther is he steadfast in his covenant. Ps. 78.37: but is subject to defection, 1. john. 2.19. as having built upon the sand. Mat. 7.26. The Lord also giveth glory to the upright; for whosoever walketh uprightly shalbe saved. P●o. 28.18. they shall devil in the presence of God Ps. 140.13. in the mountain of his holiness, Ps. 15.12. Lops 24.3.4. the pure in heart shall see God (in which vision of God, our eternal happiness doth consist:) and therefore they are blessed. Mat. 5.8. Ps. 119 1. and not only themselves are blessed, but their children also after them Pro. 20.7. Ps. 112.2. Of this happiness we have a notable example in Henoch; whom, because he walked with God, the Lord translated into the kingdom of glory. Gen. 5.24. Heb. 11.5. to let us understand by this precedent, as being the first mentioned in this kind, what account he maketh of uprightness. Now, if the Lord do grant them glory in his own kingdom, it may not be thought, that he will h Ps. 84.11. withhold any thing from them that is good. Luk. 12.32. any good thing, I say, which they shall ask at his hands. for the prayers of the upright are accepted of God. Pro. 15.8. and he is near to all that call upon him in truth. Ps. 145.18. insomuch that whatsoever they do ask they do receive, because they do those things which are pleasing in his sight. 1. john. 3.22. The necessity . 3. But if neither the golden chain of excellency will allure, nor the silver chain of profit draw us; then must the iron chain of necessity compel us to uprightness. The necessity may be showed by these considerations. 1. As with uprightness the smallest graces, & the weakest measure of obedience are accepted with God: so without it, the best graces which we may seem to have, are but sergeant; & the best worship that we perform without it, is but hypocrisy. For the soundness of all grace, & of all worship standeth in uprightness. Our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned. 1. Tim. 1.5. 2. Tim. 1.5. or else it is no true faith, our charity also must be unfeigned, Rom. 12.9. 2. Cor. 6.6. 1. Pet. 1.22. that is we must love indeed & in truth, & not in word only, & from the teeth outward 1. john. 3.18. jam. 2.15.16. Our wisdom likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 3.17. not that mixta prudentia of our Politicians, which is mingled with disguising and deceit, for such is earthly, carnal and devilish. jam. 3.15. Our repentance also must be unfeigned, and from the bottom of our hearts joel. 2.12.13. not like that of the Israelites, when the hand of God was upon them, who made show of repentance, but their heart was not upright with God. Ps. 78.34.36.37. Likewise our obdience must be from the heart Rom. 6.17. Yea it must be performed with our whole heart, Deut. 26.16.30.2. 2. King. 23.3. Ps. 119.34.69. If with Amasiah we do that which is right before God, but not with a perfect, that is, upright heart; we may fall away from God, as he did. 2. Chro. 25.2.14. for when men's hearts are not upright with God, neither are they steadfast in his covenant. Ps. 78.37. If therefore without uprightness our faith be dead, our love feigned, our wisdom devilish, our repentance unsound, our obedience sergeant, and so of all other graces; then is uprightness as necessary, I say not, as any one grace, but as all of them put together: uprightness being the truth and soundness of them all, without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth; for ens et verum convertuntur. and therefore that which is not a true faith is not faith in deed, and so of the rest, And as the graces, which we seem to have without uprightness are but sergeant; so all our worship and service of God, without it is mere hypocrisy. Our worship therefore of God must be in spirit & in truth, joh. 4.23.24. we must seek the Lord with our whole heart, (whereby seeking, we are to understand the whole worship & service of God) Deut. 4.29. Ps. 119.2. Thus David sought the Lord Ps. 119.10. Thus Asa & his subjects did make a covenant to seek the Lord with all their hearts. 2 Chro. 15.2. Thus jehosaphat, 2. Chro. 22.9. It is not our bodily exercise. 1. Tim. 4.8. but our reasonable and spiritual service that is acceptable to God, Rom. 12.1. It is the heart that the Lord requireth, Pro. 23.26. and that he respecteth. 1. Same 16.7. If therefore we draw near to God with our mouths, and honour him with our lips, but remove our hearts fare from him; Es. 29.13: we must expect the reward of hypocrites. Necessary to Invocation . But let us descend to the parts of God's worship, and first, to prayer & thanksgiving, which are the two sorts of invocation. To prayer . If we would have our prayer accepted of God, both we ourselves must be upright, & our prayers also, we; for the Lord delighteth in the prayer of the upright, Pro. 15.8. but abhorreth the prayer of the hypocrites, Pro. 28.9. Es. 29.13. If therefore we regard wickedness in our hearts (as hypocrites use to do) we must make our account with David, that the Lord will not hear us; Ps. 66.18. Our prayer must also be upright, when we are to pray, we must prepare our hearts to seek the Lord; 2. Chro. 30.19. we must pray in spirit. Eph. 6.18. in truth. Ps. 145.18. Our prayer must be the lifting up of our souls to God. Ps. 25.1.86.4. a lifting up of our hearts with our hands unto God in the heavens. Lam. 3.41. a pouring forth of our souls before the Lord. 1. ●am. 1.15. Ps. 62.8. we must pray out of a pure and upright heart, 2, Tim. 2 22. with our whole heart. Ps. 119.145. with lips unfeigned. Ps. 17.1. And to this manner of praying is the promise of hearing our prayers restrained. Ps. 145.18. But if we pray with feigned lips, if in our prayers we speak with an heart and an heart, Ps. 12.2. if we ask with our mouth that which we do not desire in our hearts; if in our prayers we pretend that which we do not intent; if we promise' that which we do not mean to perform; if we draw near unto GOD with our mouths, and remove our hearts from him, as hypocrises use to do, we shall offer a great abuse to the Majesty of GOD. For feigned lips are as the Psalmist calleth them. Ps. 17.1. lips of deceit, whereby hypocrites in their prayers lying unto GOD. Host 7.13.14. go about to deceive him. The like is to be said of praise & thanksgiving; To Thanksgiving. which if we would have accepted of GOD, both we ourselves must be upright, (for praise is comely for the upright. Ps. 33.1. for they only can rejoice in GOD: & therefore they alone can praise him aright. Ps. 32.11.145.10) & our praises also & thanksgiving must be uprightly performed. First therefore we must prepare our hearts, Ps. 57.7.108 1. & stir up our souls to praise God. Ps. 103.1.2.104.1.146.1. Bless the Lord OH my soul, & all that is within me praise his holy Name▪ then must we sing and praise him with grace Col. 3.16 that is, with thankfulness, and with gladness in our hearts, with our whole hearts, Ps. 91.86.12.111.1.138.1. that is with uprightness of heart. Ps. 119.7. Otherwise we shall make but bad music in the ears of the Lord if there be a discord between our hearts and our tongues. Let us come to the ministry of the word, To Preaching. which must uprightly be both preached and heard. The Preacher must not adulterate the Word of God, but as of sincerity, but as of God, in the sight of God he must speaked in CHRIST, 2. Cor. 2.17.4.2. not seeking to please men Gal. 1.10. but studying to show himself approved to God who trieth our hearts, 1. Thess 2.4. 2. Tim. 2.15. neither seeking his own praise or profit; but seeking only the glory of God in the salvation of the hearers. And as the word is to be preached with integrity, so is it also to be heard with uprightness. And to that end, before we come into the house of God, we aught to look to our feet, that is to our affections, Eccles. 5.1. and to put off the soul shoes i Exod. 3.5. jos 5.15. of our feet, that is, our corrupt affections jam. 1.21. 1. Pet. 2.1. that we may receive the word into honest & good, that is, upright hearts, Luk 8.15. And when we are come into the assembly the place of God's presence, we are to set ourselves in the presence of God. that we may say with Cornelius Act. 10.33. we are here present before God, to hear what shallbe delivered out of his word. And as the minister must preach, as he that delivereth the oracles of God. 1. Pet. 4.11. so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached, not as the word of man, but as it is indeed the word of God 1. Thess. 2.13. with earnest attention, hanging as it were upon the mouth of the preacher, Luk. 19 48. & so desiring to hear God, as we desire to be heard of God. (for without attention, being present in body, we are absent in mind,) with a sincere desire k 1 Pet. ●. 2: to profit by it, & an unfeigned purpose to practise it. For if we be hearers, & not doers of the word like Ezekiel's hearers. Ezech. 33.31.32. as we shall play the hypocrites to deceive other● so we shall prove sophisters to beguile our selus jam. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the Sacraments. There remain the Sacraments. For as in the old Testament the Circumcision of the flesh was of no value l Rom. ●18. 29. , without the circumcision of the heart; so is it to little purpose to have the body washed m 1. Pet. 3.21. with outward Baptism, unless our hearts be cleansed with the blood of CHRIST apprehended by faith unfeigned. For what will it avail us, if without uprightness of heart we do with Simon Magus profess ourselves to believe, & to be baptised? For if our heart be not right before God, we have, for all our baptism & profession, no part in CHRIST: but do remain as he did, in the gall of bitterness, and in the bond of iniquity. Act. 8.21. And as in celebrating the Passeover, the jews were to use unleavened bread▪ so must we receive the Sacrament of the Lord's Supper, (which is the antitype to the Passeover) not with the leaven of hypocrisy, but with the azymes or unleavened graces of sincerity & truth, 1. Cor. 5.8. For what will it avail us, if with judas Iscariot, we shall receive the Sacrament, and carry ourselves so smoothly, as he did, that when our Saviour told his Apostles, that one of them should betray him; all of them were as ready to suspect themselves, as him? for if our hearts be not upright, but false, as his was, well may we receive, as Augustine saith of him, panem Domini, the sacramental bread, but we shall not receive panem Dominum, the Lord, who is the bread of GOD which come down from heaven. john. 6.33. But if when we are to receive the sacrament, we prepare n ●. Chro. 10.19 our hearts to seek the Lord, and come with upright hearts void of hypocrisy; though we have many imperfections and wants, and though the graces required in a worthy receiver be very small & weak in us; yet if they be in truth, we shall in Christ be accepted, as worthy receivers. But without uprightness of heart, the most glorious show that can be made, either in our preparation, or in the receiving of the sacrament, is but hypocrisy. 2. Secondly the necessity of uprightness is proved by the authority of God speaking in the scriptures as 1 By the commandment of God imposing a necessity of dvety Deut. 18.13. jos. 24.14. who so requireth it as a main and principal dvety Gen. 17.1. 1. Same 12 24. Mich. 6.8. which in all dveties is, as it were, all in all, and without which all is nothing Act. 24.16. For this cause Israel was called jeshurun. Deut. 32.15.33.5.26. Es. 44.2. because this was the thing which the Lord required chiefly in every Israelite, this is the true Israelite, john, 1 47. Rom. 2.29. This is jacob, Ps. 24.6. or this is the generation of jacob (who was is Tam. perfectus or integer Gen. 25.27.) this, the Israel of God. Gal. 6.16. 2 lie by the testimony of our Saviour Mat. 5.20. except your righteousness exceed the righteousness of the scribes and Pharisees (whose righteousness consisted in outward appearance, not in inward truth, they being soured with the leaven of hypocrisy) you shall not enter into the kingdom of heaven. If therefore we have a form o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godliness, but deny the power thereof, 2. ●im. 3.5. if we have lamps without oil Mat. 25.3. green blades without root. Luk. 8.13. green leaves without fruit. Mat. 21.19. we cannot please God▪ And thirdly, by the oath of God in this place inferring a necessity of infallibility, that those, who are the redeemed of the Lord shall worship him in holiness, and righteousness before him. 3. Thirdly if we be not upright, then are we hypocrites, for not to be upright is to be an hypocrite. But hypocrisy is a sin most odious unto God, and most pernicious to the hypocrite. For as the upright are the Lord's delight: so they that be of a perverse heart, that is to say the hypocrites, are an abomination to him, Pro. 11.20. And so pernicious it is to him that is infected therewith, that as there is no assurance of his salvation, (for what hope hath the hypocrite; when GOD shall take away his soul job. 27.8:) so there is great certainty of their damnation, unless they repent: whereof there is less hope in an hypocrite, then in an open sinner. For which cause our Saviour CHRIST telleth the p Matt. 11.31 pharisaical hypocrites, that publicans and harlots enter into the Kingdom of heaven before them. And such is the certainty of their damnation, that our Saviour Christ, when he would signify, that the wicked servant, of whom he speaketh Mat. 24.48. should certainly be damned: he saith, he should have his portion with hypocrites, where shalbe weeping and gnashing of teeth. v. 51. Seeing therefore uprightness is a grace so excellent, that it goeth under the name of perfection, that it is the inward bewry of the spouse of Christ, wherein especially he is delighted, that it is not only pleasing to GOD, but also th● pleasing of him: so profitable, that all good things are promised to the upright, and no good thing kept back from them; so necessary, that in it consisteth the soundness of all saving graces, and of all religious worship, in so much that without it the best graces are sergeant, and all our best worship but hypocrisy; so necessary as that without it men can have no assurance that they are redeemed of the Lord, or that they shall be saved: but that as without it they being no better than hypocrites; have no sounded hope that they shallbe saved, so there is a certainty and assurance that they shallbe condemned: it behooveth us by all meanees to labour for this virtue, which is so excellent in itself, so pleasing to God, so profitable, and so necessary to us. And first, Other mean●● to uprightness. for asmuch as it is the gift of God, from whom every good and perfect gift doth q jam. 1.17. come, for it is he that maketh our way perfect. Ps. 18.32. it is he that sweareth in this place, that he will given those that are redeemed. to worship him in holiness and righteousness before him we are therefore to beg this grace at the hands of God by hearty and faithful prayer, after the example of David. Ps. 51.10. Created in me a clean heart, OH God, and renew a right spirit within me. and Ps. 119 80. let my heart be sound or r tha●im upright in thy statutes, that I be not ashamed. 2. To our prayer let us join our endeavour, to keep a watch over our heart, and as Solomon exhorteth s Pro. 4. ●3. above all keeping to keep our hearts, for out of it are the issues of life, that is, as it is the fountain of life, so of living well or ill, from whence all our saying and doing do stream. The good man out of the good treasure of his heart, bringeth forth good things, and the evil man out of the evil treasure of his heart, bringeth forth evil things, for out of the abundance of the heart the mouth speaketh. Luk. 6.45. and accordingly the hand worketh, wherefore in reforming our lives, our first and chief care must be of purging the heart; for that is the foundation of a godly life, without which there is no sound reformation. First (saith our Saviour CHRIST) Mat. 23.26. cleanse the inside of the cup and platter, that the outside may be clean also, In vein do we go about to clear the streams, whilst the fountain is corrupt: In vein do we go about to stop the streams, whiles the wellspring floweth in his full course, In vein shall we like the summer fruit be fare & mellow on the outside if we be rotten at the core: in vein have men a name that they live, when they are dead. Apoc. 3.1. And the rather we are to take care of our hearts, because GOD himself doth especially look unto the heart, 1. Sam. 16, 7. and according to the quality and disposition of the heart, he judgeth of the man. If the heart burn with lust, the man is an adulterer before GOD; if the heart be fraught with covetousness, the man is a thief before God, as judas was. john. 12.6. If the heart boil with hatred and malice, the man is a murderer before GOD, 1. joh. 3, 15. If the heart be removed from GOD, and set upon the world, and the things that are therein, then is the man a spiritual adulterer, that is, an idolater before GOD. jam. 4.4. And finally, the heart is to be kept above all keep, because it is deceitful above all things, jer. 17.9. 3. Thirdly, that we may learn to walk with God, & to behave ourselves as in his sight, and in his presence, it is necessary, that we should effectually acknowledge, believe and remember, and upon all occasions meditate of the omniscience and omnipresence of God, after the example of David, who was in respect of his integrity and uprightness, a man according to God's own heart Ps. 139. the first 12. verses. For if we do powerfully acknowledge, and effectually believe and remember, 1. that the eye of the Lord is in every r Pro. 15.3.11. place, beholding the just and unjust, and that he knoweth all things, even those which are most hidden and secret, and namely that he knoweth the heart, and searcheth the reinss, that he knoweth s Lops 1393▪ our thoughts before we think them, and that no thoughts t job 42 2. can be hidden from him: we shall thereby be moved to behave ourselves as in the sight of God, labouring to approve, not only our words & deeds, but also our inward thoughts and affections to God, who not only knoweth the heart, but especially looketh to the heart. It is the argument, which David useth to move Solomon to uprightness. 1. Chron. 28.9. And thou my son Solomon (saith he) Know thou the God of thy father, and serve him with an upright heart, and willing mind, for the Lord searcheth all hearts, and understandeth all imaginations of the thoughts. 2. And if we would meditate of the omnipresence of God, that God is at all times in all places present with us, and that we cannot u Is. 139.7. possibly avoid out of his presence, that would make us behave ourselves as in the presence of God. Inferior; when they are in the sight and presence of their superiors, are very careful of their behaviour. He were an ungracious son, or a lewd servant, that would misdemeane himself, in the sight and presence of his father, and of his Lord. she were a very lewd and impudent wife, that in the sight & presence of her husband would prostitute her self to an other man. This is our case: God is our father, we are his children he is our Lord, and we are his servants; he is our husband, we are his spouse, and we always are in his sight and presence. If therefore we could truly and effectually believe, and remember this, (which is a most certain and undoubted truth, and no less certain than that there is a God, which of all truths is the most certain truth) we would abstain from sin, neither would we be so shameless, as in his sight, and in his presence to sin against him, see job. 31.4.34.21. Ps. 119.168. Pro. 5.21. To this purpose, Seneca w Epist, 1●. admonisheth his friend Lucilius, that he would set before him Cato or Lalius, or some other grave and reverend person, that so he might behave himself as in their presence: for magnapars (saith he) peccatorum tollitur, si peccaturis testis assistet. a great part of sins would be prevented, if when we are about to sinne there were some witness present with us. How much more would the presence of almighty God restrain us from sin, if we had the eye of Moses, the eye of faith, to see him x Heb. 11.27. who is invisibly present with us always, and in all places. 4. To the meditation of God's omniscience and omnipresence, let us join the consideration of his all-sufficiency. For this is the argument, which not only the prophet Hanani used to Asa, 2. Chro 16.9. the eyes of the Lord perlustrate the whole earth, to show himself strong in their behalf, whose heart is upright towards him; but also which God himself used to Abraham Gen. 17.1. I am God all-sufficient, walk before me, and be upright. For what is the reason, why men do play the hypocrites? Is it not because they desire to please men, and to approve themselves to them rather than to God? And why do they seek to please men, rather than God? is it not because they fear men, more than God, or trust in men more than in God? But if we did effectually acknowledge God's all sufficiency, we would learn to fear him, and to trust in him above all; knowing that no creature is able, either to do us good, unless God use him as his instrument for our good: or to hurt us, unless God use him as his rod to scourge us, and therefore as we would fear him, and trust in him rather than in his instruments; so would we labour to please him above all. 5. Let us meditate of God's bownty towards us, whereby he hath showed himself all-sufficient to us, y Deut. ●3. 26. and for our good which argument is used both by Samuel 1. Sam. 12.24. and by josua c. 24.14. where having recounted God's blessings towards them, even from Terah Abrahames father, he inferreth this use, Now therefore fear the Lord and serve him in uprightness and in truth. But chiefly we are to meditate of his spiritual blessings and of the end for which he hath bestowed them. For why did he elect us? was is not that we should be holy and blameless before him? Eph. 1.4. that is to say, upright? why did he he redeem us? was it not that we should serve him in holiness and righteousness before him? hath he not reconciled us unto God, that we should be holy and blameless before him? Col. 1.22. hath he not regenerated us according to God's image, that we should worship him in holiness and righteousness of truth, that is true and upright holiness and righteousness. Eph. 4.24. In vein therefore do men profess themselves to be elected in Christ, redeemed by him, reconciled unto God, regenerated by his spirit, if they be not upright. For the end which God propoundeth to himself cannot be frustrated. 6. Finally, if the consideration of God's benefits will not move us, let us consider the terror of the Lord, as the Apostle calleth it, 2. Cor. 5.11. Let us set before our eyes our Saviour Christ, sitting in judgement at the last day, at which time he shall judge the secrets of men Rom. 2.16. Eccl. 12.14. that so we may endeavour in the mean time to walk uprightly before him, and approve ourselves to him, that judgeth secrets; that when he shall appear, we may have confidence, z joh. 2.28. and not be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, not departed ashamed from him, as hypocrites shall, flying from the face of the lamb, and desiring that the hills a Apoc. 6.16. would fall upon them, and hide them from the face of him that sitteth on the throne, and from the wrath of the lamb▪ For horrible will thy shame and confusion be, if having professed religion, and made show of Christianity before men, thou shalt then before all the world, not only be discovered and convicted to have been an egregious hypocrite, but also be condemned to have thy portion with hypocrites, where shalbe weeping & gnashing of teeth. But on the other side, if we shall walk uprightly in GOD'S Tabernacle, Ps. 16.12. we shall rest in the mountain of his holiness▪ if we be sound and upright members of the church militant, we shalbe inheritors of glory in the church triumphant; if we be sheep in Christ flock and not goats, we shall be set at his right hand, & receive that blessed sentence; Come ye blessed of my father, inherit the kingdom prepared for you from the beginning of the world. Mat. 25. Now, The 〈◊〉 of uprightness forasmuch as the Lord hath promised to all the sons of Abraham, the heirs of promise, that is to say, to all the faithful, that being redeemed from the hand of our spiritual enemies, he will given us to worship him in holiness before him; it behoveth us seriously to try and examine ourselves, whither we be upright b Deut. 18. 1●▪ with the Lord our God or not. For if we be hypocrites and unsownd Christians, we can have no assurance, that we are the redeemed of the Lord. God having sworn, that to those whom he redeemeth, he will given grace to worship him in holiness and righteousness before him. And to the same purpose▪ and with the same labour, we are also to try ourselves whither we be hypocrites, or not. For such is the immediate opposition between uprightness and hypocrisy; that if we be not hypocrites, then are we upright, and contrariwise. But here it will be said, that hypocrisy is in all men, either more or less, and that as all men are subject to lying, so also to hypocrisy. This, the Papists whose profession notwithstanding of Christianity (being for the most part a mere formality of religion denying the power thereof) is mere hypocrisy, will hardly grant; namely, that the sin of hypocrisy is in all. For they teach, that a man who is justified, as every one of them is, who either in his infancy is baptised, or absolved by a priest, when he is come to years, is without sin; and that there is nothing in him that God hateth, nothing that properly can be called sin, until he draw upon him the guilt of some mortal sin. Thus, saying that they have no s●nne, they are convinced to have no truth c ●. I●●. 1. ●. in them, But we confess, that original sin, which is equally in all men by nature, ● not only a privation of all spiritual goodness, but also an evil disposition & pronen●s to all manner of sinne● as to infidelity, pride, self-love, hardness of heart, ca●●all security, hatred, uncleanness, covetousness, ambition, lying, and hypocrisy, &c. and that these sinful corruptions, being so many habitual sins, remain in all men both regenerate and unregenerate; but with this difference, that in the unregenerate they remain in their full strength, and for the most part with increase, as the incrementa of original sin, unless perhaps abated or restrained by the contrary sins, which contrary vices being from evil dispositions, grown to wicked habits, are said to reign in carnal men. But in the regenerate, these corruptions remain only as the relics of original sin, in some measure mortified in them, some more, some less. All which are the infirmities of the faithful, but especially those which are less mortified. All which, like the scattered forces of rebels vanquished, but not utterly destroyed, still remain ad agonem, to encounter with us upon all advantages. So that in the best of us there remaineth a spice, as of infidelity, pride, self-love, hardness of heart, carnal security, hatred, uncleanness, covetousness, ambition, lying, so also of hypocrisy. But so long as a man seethe, & detesteth this corruption, and laboureth to mortify it, so long as he is careful to avoid it, and jealous over himself, jest his profession or other his good endeavours be contaminated or tainted therewith; though there be some matter of hypocrisy remaining in him, yet he is not formally an hypocrite, but is reputed upright. For as it is said both of the faithful themselves in general, though partly spirit, and partly flesh, that they are men spiritual and regenerate, having their denomination from the better part; and also of their actions performed in obedience, though tainted with the flesh, that they are good works; so is it in this particular, even as a wedge of gold, in which there is much dross, is notwithstanding a wedge of gold, though not of pure gold; and as an heap of corn, wherein is store of chaff, is called an heap of corn, though not of pure grain: so the faithful, though some dross of hypocrisy, and as the Prophet calleth it tin, d Is. 1.25. remain in them, 〈◊〉 notwithstanding upright. Therefore though hypocrisy be in all men, yet all 〈◊〉 not hypocrites; but they in whom this corruption reigneth without resistance. Yea but in baptism original sin withal his branches is taken away, I answer with Augustine: e De Nuptiis et Concup. l. 1. ●. 25. it is taken away, first, in respect of the guilt, non ut peccatum non sit, sed ut in peccatum non imputetur, not that it should not be at all, but that it should not be imputed to them that believe, Secondly in respect of the dominion; for it is taken away, not that it should not remain at all, but that it should not f Rom. 6.14. reign in the faithful▪ wherefore as I said, though hypocrisy be in all men, yet noon of the faithful are hypocrites. Who is in hypoc●●●●▪ For an hypocrite is he, who being inwardly voided of grace, and full of wickedness, maketh an outward show of Christianity, and piety, dissembling that evil which is in him, and making semblance of that goodness which he hath not: having as even now with the Apostle I said of the Papists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outward g ● Tim. ●. ● formality of religion, but denying the power thereof: Being, as our Saviour saith, like to whited sepulchers which in deed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Mat. 23.27. like to those summer pears, which being fare and mellow without, are rotten at the core. Now, hypocrites are of two sorts, for as of notspeaking the truth, that is lying, there are two degrees the one is mentiri (which is contra mentem ire▪ wittingly to lie, and to avouch for a truth that which himself knoweth, or at jest thinketh to be an untruth,) the other mendacium 〈◊〉, to tell an untruth, unwittingly, supposing it to be a truth: so of not walking in the truth, that is of hypocrisy there are 2 degrees. viz. of such as be hypocrites, either wittingly, or unwittingly. Both are deceivers; the former, knowing himself to be an hypocrite, goeth about to deceive others, yea God himself with his fare shows; the other, not knowing himself to be an hypocrite, but being deceived by the devil, and his own deceitful h jer. 17.10. heart, deceiveth himself, as St. james saith. changed. 1.22. Be ye doers of the word, and not hearers only, deceiving your own selves, v. 26. If any among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is in vein, and likewise S. Paul Gal. 6.3. If a man think himself to be something when he is nothing, he deceiveth himself. Both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is unfound, being not inwardly and in truth, that which in profession and outward show they would seem to be, to both of them the description of an hypocrite doth agreed, they have ● formality of religion, but deny the power thereof. 2. Tim. 3.5. The former, is the gross and notorious hypocrite, who doth best deserve the name. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite, in the greek tongue, signifieth a stage player, whose profession it is to take upon him the person of another man, the other, is the close and the most ordinary hypocrite, who being not the man, which he professeth or taketh himself to be, acteth also an other person, as well as the other, though not so grossly, and as it were upon the stage seeming to himself, and desirous to be reputed of others, that which in deed he is not a good Christian, having a name that he liveth, but is d●●d, Apoc. 3. ●. The former is a damned hypocrite, damned in his own conscience, the other is a self-pleasing and a selfe-deceiving hypocrite, pleasing himself, by reason of his profession, in his pride and self-love, in his vein presumption and carnal security, in his infidelity and impenitency, professing himself to be a true Christian, and yet being a meet worldling, a carnal Gospeler, a temporising and temporary professor. Of which sort, by how much the greater is the number, for the world is full of such; by so much the greater must our desire and care be, that we may be tried, and proved, and upon trial found to be sounded and upright Christians. Our desire we must express in prayer to God, that we may be proved, and upon trial approved (for until we be tried we know not ourselves) saying with David. Ps. 139.23.24. i Ps. 26.8▪ search me OH LORD and know my heart, that is, make it known unto me, try me and know my thoughts and see if there be any way of wickedness in me, and led me in the way everlasting, that is, in the way which leadeth to everlasting life. Now GOD doth try both the upright and the hypocrite, though in a different manner. The upright he trieth, both by proving them himself, and that for k Deut. 8.16. their good, & by suffering them to be tempted by others; and that, either to manifest his graces in them, to his own glory, their comfort, and good example of others: (thus herryed Abraham Gen. 22.12. job. and all the martyrs:) or to discover unto them their own weakness, that they may be humbled, and be made the more circumspect for the time to come. And to that end, he doth not only suffer them to be tempted unto evil, but also sometimes (when he leaveth them for a time unto themselves) to take a foil. Thus God for a time left Ezechias, to try him, that he might know all that was in his heart, 2. Chro. 32.31. and therefore those who come l Eccl ●. ●. to serve the Lord, must prepare their souls for temptation, But howsoever the Lord suffereth them to be tempted, yet he doth not led them into temptation; and though he permitteth them sometimes to fall, yet he doth not suffer them to fall away from him. The Lord also trieth the hypocrites, that their hypocrisy may be discovered. Therefore our Saviour adviseth his disciples Luk. 12.1.2. to beware of the leaven of the Pharisees, which is hypocrisy▪ and his reason is, because nothing is covered, which shall not be discovered. And thus he doth, not only by suffering them to be tempted, and leaving them to themselves; but also sometimes for a punishment of their former wickedness and hypocrisy, he leadeth them into temptation, giving them over to their own lusts, and to the temptations of Satan, not only to fall into sin but also to fall away from God; which falling away is an evident sign of hypocrisy. 1. joh. 2.19. wherefore as the son of Sirach well admonisheth c. 1.28.29.30. Come not to the Lord with a double heart, be not an hypocrite in the sight of men, and take good heed, what thou speakest. Exalt not thyself, jest thou fall, and bring dishonour upon thy soul, and so God discover thy secrets, and cast thee down in the midst of the congregation; because thou camest not in truth to the fear of the LORD, but thy heart is full of deceit. Our Care we must show by trying ourselves, as the Apostle exhorteth. 2. Cor. 13.5. Examine yourselves, whither you be in the faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, prove yourselves whither you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound and upright. Hear therefore we are to set down the notes both of the upright, and also of the hypocrites. The knowledge whereof, as it will be comfortable to so many as a●e true Christians; so it will be profitable to the rest. These notes are either more general. special. General notes of uprightness . The first general note is set down in the place eve● now cited, 2. Cor. 13.5. Prove yourselves, know ye not your own selves, how that jesus Christ is in you unless you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not sound or approved Christians, but hypocrites▪ for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which commonly is translated reprobate) doth not signify a reprobate opposed to elect, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved. see vers. 6.7. But how shall we know, that CHRIST is in us, s●●ing he is in Heaven▪ and we upon earth? we may kn●● it by his spirit, 1. joh. 3.24. which dwelleth in us. Rom. 8.9.11. and in all his members, which by reaso● of the union which is betwixt them and their Head, are said to be in Christ, and Christ in them, for even as in the nat●rall body, the feet are united to the head by the same soul, which being principally seated in the Head, is also in all the members: so in the mystical body of CHRIST, the lowest members which are upon earth, are united to their Head by the same spirit, which being principally in the head, is also in all the members. But how shall we know that the spirit of CHRIST is in us? if we be led m Rom. ●. ●4. ●al. 5.18. by the spirit, that is, if we live not after the flesh, but aft●r the spirit. And how shall we know that? by the first-fruits of the spirit, and of the flesh, which the Apostle hath set down Gal. 5.19.22. The works of the flesh, saith he, are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred or emnityes, contentions, emulations, indignations, strife, seditions or divisions, heresies or sects, envy, murders, drunkenness, revel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comessationes, expressed elsewhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crapula, which is translated surfeitings, Luk. 21-34. both of them having their name from their effects. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it troubleth the head by excess of eating & drinking. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, drowsiness, or the drowsy evil (or rather riot, as it is translated Rom. 13.13. and so aught to be, when it is joined with drunkenness; the French fitly translate it, gourmandises, and it signifieth excess of belly cheer in riotous feasts and compotations, and such like) of the which I foretell you, as I have foretold you heretofore, that they which do such things shall not inherit the Kingdom of God. Now as in setting forth the works of the flesh, the Apostle mentioneth chief the offences of the second ●able, so in setting down the first-fruits of the spirit, he reckoneth up the dveties of the second table opposed to the offences thereof formerly mentioned; and not the virtues of the first table, wherein our piety, which is to be tried, doth consist. For this cause the Apostle mentioneth, not 〈◊〉 her faith in CHRIST or love of GOD, 〈◊〉 hope of salvation, or affiance in GOD, or the fear of GOD, and such like, which are the principal first-fruits of the spirit; because these are not the notes of trial, but the things to be tried; for ●●e trial whereof, as namely whither we have true faith, the true love and fear of God, &c. the Holy Ghost commonly propoundeth such notes, as express those dveties which we own to men. as Ps. 15. & 24. Easie 33.14.15. 1. The fruit therefore of the spirit, is charity, saith the Apostle, that is the love of our neighbour, opposed to hatred, with the first-fruits thereof. 1. john. 3.14. 2. joy, opposed to envy and emulation, whereby the carnal man repineth at the welfare of his neighbour, in which the spiritual man rejoiceth. 3. Peace, opposed to contentions, strife, divisions & factions. 4. Long-suffering and patience, opposed to wrath & indignation. 5. Gentleness or kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fruit of charity, 1 Cor. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Apostle hath fully expressed, Eph 4.31.32. n Col. 3.12.13. Let all bitterness & wrath, and anger, and clamour, and evil speaking be put away from you, with all malice, and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kind one to an other, forgiving one an other, even as God for Christ's sake hath forgiven you. 6. Goodness, whereby we are free from desire to hurt any body, and are ready to do good to all, Gal. 6.10. even to those that deserve ill o● us, overcoming ill with goodness Rom. 12.21. opposed to hatred & murder. 7. Faith, that is, fidelity or faithfulness, a● the word elsewhere is used, Ti●. 2●10. a●d is one of the weighty points of the law, Mat. 23.25. A faithful man is he, who is both true in his words, and firm in his promises, both which are tokens of the upright▪ Ps. 15.2.4. 8. Meekness, or the spirit of meekness, so called 1. Cor. 4.23. Gal. 6.1. because in the faithful it is a fruit of the spirit, called also o 1. Pet. 3.4 2 Tim. 2.24.25 Tit. 3. ●. mildness and lenity. Which being a moral virtue proceeding from humility, charity, patience or long suffering, with which it is joined in the Scriptures (with love 1. Cor. 4.21.13.4.5.7. with humility Eph. 4.2. Mat. 5.3.5.11.29. Pro. 16.19. with long suffering and patience, Col. 3.12. 1. Tim. 6.11.) moderateth and restrayneth anger and grief, with all the first-fruits thereof, which are called the irascible p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions and perturbations of the soul, such as be impatience, desire of revenge, and all insolent, cruel, bitter, fierce, harsh, contentious, clamorous, and turbulent disposition towards our neighbour: with which virtue whosoever is endued, is by Solomon preferred before the men of might. Pro. 16.32. for howsoever it be despised in the world, as a sign of fools and mecockes; yet it is of especial account with God. 1. Pet. 3.4. as being the most proper, and if I may so speaked characteristical mark of Christ's sheep. Whereby as they best resemble the Lamb q Easie 53.7. of God, who was meek in spirit, and humble in heart, Mat. 11.29. so are they best discerned from those, who being of an insolent, a fierce, an harsh, a cruel and turbulent behaviour, are to be● accounted wolves, rather than the sheep of Christ. And therefore it is reckoned by our Saviour among the 8. notes of Beatitude, Mat. 5.5. Blessed are the meek, for they shall inherit the land, meaning the celestial Canaan, the land of the living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb 2.5. as being in Christ the heirs r Rom. 4.13 of the world. whom the Lord will beautify with salvation. Ps. 149.4.76.9. 9 The last is temperance, which is also a moral virtue moderating the other sort of affections, which are called desires and concupiscences, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum, in the nourishing and cherishing of the body; or to the propagation of mankind by generation, and restraining the abuses and disorders thereof. This virtue, as it respecteth the former, is Sobriety in meat, drink, apparel, opposed to drunkenness and bellicheere before mentioned, and vanity in apparel, as it respecteth the latter, it is called Chastity, opposed to adultery, fornication, lasciviousness and all uncleanness. And this was the first general note of difference, that the upright Christian doth know, or may know, that Christ is in him, by the fruit of the spirit: but the hypocrite though he professeth himself a Christian and consequently a member of Christ; yet neither doth, nor can know it, sing that neither he is in CHRIST by faith, nor CHRIST in him by his spirit. 2. The second is this; The upright man walking with God, and before God, is desirous chief to approve himself to God 1. Thes●. 2.4. who seethe the heart, and therefore is as religious (if not more) alone and in secret, as before others, yea, chooseth rather, according to the advice of our Saviour, u Math 6.4.6.18. to do private dvetyes in secret, rather than before others. The hypocrite, walking as before men, who see the outward man only, seeketh chief to approve himself to men; & therefore is more religious before others, then alone; and those good things, which he perfometh he doth them to be seen of men, Mat. 23.5. as our Saviour sheweth in the dvetyes of alms, prayer & fasting, Mat. 6.2.5.16. And on the other-side, those sins which he forbeareth, or feareth to commit before men, he feareth not in private to commit before God. and in a word, if men be not acquainted with his actions; he neither careth to do good, nor feareth to do evil. 3. The upright man preferreth the testimony w 2 Cor. 1.12. 1. Cour 4.3. job. 31.36. of his own conscience concerning himself, before the opinions of other men, and therefore laboureth to keep his x Act. 24. 1●. conscience clear towards God and towards men. The hypocrite preferreth the opinion of others concerning himself before the testimony of his own conscience, not regarding the verdict of his own conscience condemning him, so he may have a good reputation among men commending him; not caring though he be dead, so he may have a name that he y Apoc. 3.1. liveth: desiring to seem to be good, rather than to be so; and to be evil rather than to seem so. which is extreme madness, seeing it is better to be good, then to seem good; and worse to be evil, then to seem evil. The special notes respect either good things intended by the upright, The special notes respecting. and pretended by the hypocrite; or evil things, whither of sin, or of punishment. Good things, as their Profession of Religion, Worship of God, Obedience, Graces. The profession of the upright is in truth, Profession. both in respect of the purpose and desire of his heart. practise of his life. The purpose of his heart is sincere, without any sinister, sinful, or worldly respects▪ or if any worldly respects may seem to concur, yet they are not the chief, or those for which he professeth religion, 〈◊〉 secundary respects, which he subordinateth to his profession, and to his care of keeping a good conscience, being resolved, Luk. 14.28. ●●. not to forsake his profession for a world, nor willingly and wittingly to violate his conscience, though he might gain never so much for what would it profit a man to gain the whole world and to lose his own soul. Mark 8.36. The hypocrite maketh his profession in pretence, Phi. 1.18. pretending religion to his worldly, and sometimes to his wicked respects, and first, for his worldly respects, whereunto he subordinateth his profession, and his seeming care of keeping a good conscience, caring indeed for neither, further than they may stand with the fruition of his worldly desires; halting betwixt God and Mammon, and dividing himself between them; but so, as to God he giveth the outward show, and to Mammon his heart, of such Mammonists the Apostle speaketh Phil. 3.18.19. There be many (saith he) that walk of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is their shame, and who are these of whom all this evil is spoken● viz. such as walk, that is make profession of christian religion; and yet mind and affect principally earthly things: These men, when they are brought to this exigent, that either they must make ship wrack of a good conscience, and perhaps forsake their profession, or forgo their worldly desires; they will readily violate their conscience, and renounce their profession, rather than they will be disappointed of that worldly thing, which they principally affect, and which is in deed their God. Such a profession made Saul b 1. Sam. 15. of providing sacrifices, when in his covetousness he spared all the best of the cattles, which he aught to have destroyed. judas, c john 6.71.12.6. who for his gain followed Christ, being a thief, & for all his fare shows, a Devil. The people that followed our Saviour, that they might be filled. john, 6.26. Ananias and Sapphira, who seemed forward professors, but were worldlings Act. 5. and in a word all such, to whom not godliness d 1 Tim. 6.5. ●. is gain, but gain is godliness These men professing themselves Christians, do withal profess themselves to be pilgrims * Heb. 11.13. on earth, citizens of heaven, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Phil. 3.20. and country is above, but in deed behave themselves like earthworms, being wholly addicted, and as it were glued to the earth, and worldly desires, not desiring nor expecting a better * He●. 11.14.16. country, but placing their Paradise ●pon earth. Sometimes also they pretend religion to their wicked designs, as the Scribes and Pharisees, f Mat. 23.24. who devoured widow's houses, and for a pretence make long prayer; even as the Priests and jesuits at this day do prey upon their devout Proselytes. Absolom when he intended rebellion, pretended the performance of a vow, 2. Sam. 15.7. jezabel, when she meant to have Naboth unjustly condemned; appointed a fast to be proclaimed, as a preparative to that judgement. 1. King. 21.9. Herod maketh a show to the Wisemen, that he would come and worship CHRIST, when he meant to kill him. Mat 2.8. Thus men many times pretend conscience, either to the not doing of their dveties as they will lend no more, because they have vowed the contrary; or to the committing of sin, because they think they are bound thereto by oath▪ as Herod, rather than he would break his oath, beheaded john Baptist. so they sinne double, first in their promise, but much more in the performance. The high priest Caiphas g Mat. 26. ●5. when he sought most unjustly to condemn our Saviour unto death, in an hypocritical ●eleren● his clotheses pretending that he had spoken blasphemy. And what zeal soever those priests and Pharisees, which most ho●ly persecuted our Saviour pretended towards God and his law, yet their true intent was, This is the heir, come let us kill him, and let us seize upon his inheritance. Mat. 21.38. In respect of the desire of his heart, the upright is a forward professor, & in some measure Tit. 1.14. zealous of religion, The hypocrite is backward, careless and lukewarm Apoc 3.17. So much of the intent, purpose, & desire of the heart; now follows the practice. The upright, being Christians within i Rom. 2. 1●. and not without only, do walk in the truth 2. john. 4. 3. joh. 3. endeavouring to frame their lives according to their profession, and as the truth is in jesus▪ Eph. 4.21.22.23.24 joining works k jam. 2.24. with faith, and doing l jam. 1.2. with hearing, and well doing with saying well, sanctification m 2. Cor. 6.17. with justification, living not after the flesh, but after the Spirit, which by the Apostle is propounded as the proper sign of those who be in CHRIST. Rom. 8.1. The hypocrites, being Christians without, Rom. 2.18 and not within, profess the truth, but do not walk in the truth: not framing, nor desirous to frame their lives according to their profession, but live after the flesh, and not after the spirit, professing faith o jam 2.14 without works, justification without sanctification; saying well, but doing ill, being hearers of the word, but not doers; being fruitless branches in the vine. john. 15.2.6. figge●rees in God's vineyard bearing no figs, Luk. 13.6. having leaves but no fruit; like the figtree, which Christ cursed, Mat. 2●. having lamps, but no oil, like the foolish virgines Mat. 25. Of such our Saviour speaketh Mat. 7.21.22. Luk. 13.25.26. that notwithstanding their profession; they shall at the last day be excluded from the kingdom of heaven. Now I come to the worship of God; God's worship. first, in general: The upright worship the Lord in spirit and in truth. 1. King. 3.6. the hypocrites draw near the Lord with their mouths, but remove their hearts fare from him. Es. 29.13. Mat 15.7.8. In special, Prayer. the upright pray in truth Ps. 145.18. with lips unfeigned. Ps. 17.1. lifting up their hearts Ps. 25.1. p Lam. 3.41. and pouring forth their souls q 1. ●am ●. 25▪ before the Lord, The hypocrites in their prayer cry, but not with their heart, Host 7.14. They lift up their eyes & their hands, but not their hearts; they pour forth their voice, but not their souls. Their prayer is but a lippe-labour. for both their mouth speaketh what their heart doth not think, making a common and perpetual trade of praying with wand'ring thoughts, (which I deny not sometime to be incident to the upright) and also ask with their mouth that which they do not desire in their heart, promising (especially r Ex. 10. ●●▪ Ps. 78.34. in time of affliction) what they do not truly mean to perform, pretending what they do not intent, making show of that which they are not (as in the Lord's prayer throughout) craving that in prayer, which they do not seek by any endeavour of their own, or by use of other means ordained of God. The upright praise God with grace, Thanksgiving. s Col. 3.16. that is thankfulness in their heart, and with humility acknowledging their own unworthiness t Gen 32.10 1 Chro. 29.14 , and God's undeserved favour towards them. The hypocrites given thanks without thankfulness, without humility; praising themselves, u Luk 18.11 when they should praise God. or if they do praise him, they do it to this end, to praise themselves. But here it may be demanded; may not a man praise God for his graces and blessings bestowed upon him, unless withal he shall seem with the Pharisey Luk. 18. to praise himself. Whereunto I answer; first, the Pharisaical hypocrite thanketh God for that which he neither hath received, not yet expecteth from God: which is both falsehood and arrogancy. But the upright man thanketh God for that which he hath received, or assuredly hopeth to receive, (as Zachary in this hymn praiseth God for our redemption by the promised Messiah, before CHRIST was borne,) which to do is not arrogancy, but thankfulness; not falsehood, but truth. 2. The hypocrite thanketh God to that end and purpose, not so much to praise God, (to whom he is a false * 1 Cor. 15.15. witness,) as to praise himself. The upright man in thanking God seeketh not his own praise, but the glory of God, stripping himself of all praise, that God alone may have all the glory. ●or he thanketh God, as I said, in humility, acknowledging his own unworthiness, and the more, he extolleth the undeserved bownty and favour of God towards him, the more he depriveth himself of praise▪ and on the other side the more he acknowledgeth his own unworthiness, the more he magnifieth God's goodness towards him. Thus jacob Gen. 32.10. OH Lord (saith he) I am less than the lest of thy mercies: & David, 2. Sam. 7.18. Who am I OH Lord God, & what is my house that thou hast brought me hitherto? and 1. Chro. 29.14. but who am I, and what is my people? &c. The upright preacher endevoureth to approve himself to God, Preaching. 2. Tim. 2, 15. 1. Thess. 2.4. seeking sincerely the glory of God in the salvation of the hearers. The hypocrites preach themselves, and not the Lord jesus; not seeking God's glory in the edification of the people, but their own praise, or profit; not striving to approve themselves unto God, but to please carnal men, which whosoever doth, he is not the servant of Christ, Gal. 1.10. Herein, they grievously offend, who affecting the praise of humane eloquence, feed the people as Heliogabalus did his parasites, with painted dishes; & in steed of drawing faith the two edged sword of the spirit, bring forth an embroidered sheath; professing themselves ambassadors from God, but bringing no message from God, which concerns the people to hear, either for the informing of their judgements, or reformation of their lives whose preaching serves for no other use, but to please the itching cares of carnal men, and to work in them a loathing of the sincere food of God's word. The upright preacher is careful to practise that which he preacheth unto others, & to avoid that in his own person, which he reproveth in others. The hypocrites say a Mat. 23.3. , but do not, commending that to others which themselves have no desire nor care to practise; & reproving that in others, whereof themselves are no less guilty. Rom. 2.21.22. Ps. 50.16 who therefore may expect both from the hearers this censure, Medi●● cura teipsum; & from God this sentence, out of thy b ●uk. 19. 2●. own mouth will I condemn thee thou unfaithful servant. Hearing▪ The upright heare●s take heed how they hear. Luk 8.18. hearing the word of God preached, as the c 1 Thess ●. 13 word of God, (acknowledging God's ordinance,) as in the sight d Act. 10. 3● of God, with humility and submission, with reverence and attention, receiving the seed into upright hearts e Luk 8.5 , as it were into good ground, with desire f ● Pet. 2.1 to profit by it, and care to practise it, being g jam. 1.22 doers of the word, and not hearers only. The hypocrites hear, not regarding, so they do hear, how they hear, not looking to their feet, how they are affected, but come so disposed as to a stage play, desiring that their itching ears may be delighted with vaniloquence, rather than their hearts to be edified with sound & profitable doctrine, not acknowledging God's ordinance, nor behaving them selves as before him, hearing without submission as to God's word, hearing not as learners but as censurers, without reverence, without attention, being present in body, & absent in soul without de●●re to profit by it, without any purpose or care to practise it, receiving the seed into stony ground, or else among thorns, like to Ezekiel's hearers, c. 33.31.32. they come unto thee (saith the Lord) as the people of God do use to come, & they sit before thee as my people, & they hear thy words, but they will not do them, for though with their mouths they make show of much love & delight, yet their heart goeth after their covetousness. And lo thou art unto them as a very pleasing song of one that hath a pleasant voice, & can play well on a● instrument for they hear thy words, Sacraments Baptism. but they do them not. The upright are careful in some measure to perform their vow made in Baptism, & to found the effect & fruit thereof: which is to seal & assure to them that believe & repent, their union and communion with Christ, for they receiving Christ by a true faith are baptised h Gal. 3 2●. into Christ, and consequently put on Christ. The hypocrite resteth in the outward baptism, as if the washing i 1. Pet. 3.25. of the flesh did save, taking no care to perform his vow made in baptism; who therefore, though baptised, hath no part in Christ, because his heart is not upright in him. Act. 8.21. The Upright are careful, The Eucharist not only to receive the sacrament, but also to receive it worthily; and are therefore careful k ●. Cour 11▪ 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove and approve themselves, before they come to the Lord's table, preparing their hearts l 2. Chro. 30 19 to seek the Lord and so receiving the sacrament with the unleavened graces of sincerity m 1. Cor. 5.8 and truth, do eat the body of Christ and drink his blood. The hypocrites not greatly caring how they receive, so they do receive, not preparing their hearts to seek the Lord, nor caring to prove, and much less to approve themselves unto him, coming to the Lord's table as the guest without the wedding garment, endued neither with saving knowledge, nor true faith, nor unfeigned repentance, nor sincere love, with which graces every worthy receiver is in some measure qualified: but being soured with the leaven of hypocrisy do eat the bread of the Lord, as judas did, but not panem dominum that is the Lord who is the bread of life which come down from heaven. Thus much of the worship of God, Obedience. now we are to speak of obedience. For 1. the upright yieldeth simple obed●ence to the commandments of God, n Heb. 11.8. not consulting with flesh and blood as for the commandments of men, he observeth them no further than in obeying than he may obey God. Ex. 1.17. Act. 4.19.5.29. Dan. 3.18.6.10. The hypocrite is more careful to observe the commandments of men o Mat. 15 36. , than the commandments of God; insomuch that for the commandments of men he maketh the commandments of God of noon effect, yea he scarcely obeyeth the commandments of God any further, then as they are commanded by men, in so much that he embraceth Religion itself, as commanded by the Sovereign Prince, being ready to change his Religion, as the Prince changeth▪ so that their fear towards God is taught by the precepts of men. Es. 29.13. To this purpose consider these instances. The Lord commandeth us to receive the holy communion, when it is administred● and the upright man maketh conscience so often to receive it, as it is administered, unless he be hindered by sufficient occasion. But forasmuch as the law of man in some places doth require the receipt of the Sacraments once a year at the lest; and namely at Easter, hence it is that many will receive but once a year at the most. The upright man maketh conscience of his thoughts, because the law of God is spiritual, restraining the thoughts as well as the hands. the hypocrite taketh no care of his thoughts, which he thinketh to be free, because the law of man doth not reach to them. The Lord forbiddeth all railing, and cursed speaking, all stealing: and the upright man maketh conscience to abstain from all: but forasmuch as the law of man doth not take hold of all evil speaking, nor of all stealing, therefore the hypocrite feareth not to practise such evil speaking, and such stealing as is not punishable by the law of men, though perhaps the neighbour be more wronged by that ill speaking, or damnified by that stealing, then by that railing against which lieth an action of the case, or by that stealing against which an action of felony lieth. 2. The obe●●ence of the upright is voluntary, and from the heart, Rom. 6.17. proceeding from his will renewed, which appeareth not only in his good actions, but also in his sins, whither of omission or of commission, for the good which, he doth not, he would do: and the evil which he doth, he would not do. Rom. 7.19. But the obedience of the hypocrite is forced from him, because he dareth do no other. for that good which he doth, he would not do it; & that evil wh●ch he doth not, he would fain do so that in respect of the inclination of the will, which God chief regardeth; the disobedience of the upright is better than the obedience of the hypocrite. 3. The obedience of ●he upright is ordinata, well ordered, For he preferreth the greater dveties before the less, moral dveties before ceremonial, and the substance before circumstances, Mar. 12.7. 1. Sam. 15.22. But it hath always been the hypocrites guise, to prefer the less dveties before the greater; as to tithe, mint and cumin, and to neglect the weighty points of the law, Mat. 12. 〈…〉. Luk. 15. 1●. Mat. 23.23. Luk. 11.42. to strain at a gnat and to swallow a camel, Mat. 23.24. to stumble at a straw, & to leap over a block. to prefer ceremonies before moral dveties, yea sometimes to place the height of their Religion, either in the boisterous urging, or in the strict refusing of ceremonies. Thus the Priests and Pharisees, who made no conscience of delivering our Saviour through envy unto death, yet at the same time made conscience to go into the judgement hall, jest forsooth they should be defiled. joh. 18.28. They made no conscience to hire judas with 30 pieces of silver to betray his Lord: but when the pieces were brought them back again, their conscience would not serve them, to put the money into the treasury, because it was the price of blood. Mat. 27.6. 4. The obedience of the upright is total, not in respect of the performance, but in regard of the upright desire, unfeigned purpose, and sincere endeavour, according to the measure of grace received, to walk in the obedience of all God's commandments; to lie in no known sin, but to make conscience of all his ways. Not, but that the upright contrary to their desire and purpose do oftentimes fall; but that the Lord accepting of the will for the deed, esteemeth the upright and entire obedience of his servants, (who are freed from the rigour of the law) as total and perfect. Abraham hath this testimony in the Scripture q Gen▪ 26.5. , that he obeyed the voice of God, and kept his mishmereth, his whole charge, that is, whatsoever God requireth to be observed, viz. his commandments, his statutes, & his laws. Zacharias likewise, & Elizabeth Luk. 1.6. & many others are said to have been perfect, & to have fulfilled after God, that is, fully to have obeyed him, who had notwithstanding their stips & their falls, as before I noted of Asa. In the same chapter, where it is reported of Zacharias, that he walked in all the commandments of God blameless, we read r Luk. 16▪ 20.62 that for his incredulity in not believing the word of the Angel, he was stricken with dumbnes, & as it may seem with deafness also, for the space of ten months. In this evangelical sense the obedience of the upright is total, in 3 respects; 〈◊〉 legis. 〈◊〉 hominis as being the obedience of the whole law, of the whole man, & of the whole life, after our justification and reconciliation with God. obeying the law in respect of their desire and purpose totam, toti, tota vita. The whole law they obey both in respect of the two tables of the law, and in respect of all the several commandments. As for the two tables, the upright man joineth the obedience of them both together, as here the Lord hath promised to all true Christians, that they shall worship him, not in holiness alone, nor in righteousness alone, but both in holiness & righteousness before him. Neither can these two, if they be in truth (as they are in the upright) be severed. For a man cannot truly love s 1. joh. 4.20▪ God, unless he love his neighbour also; neither can a man love his neighbour as he aught, that is, in and for the Lord, unless he love the Lord much more, as I have showed heretofore. And this we see verified in the examples of those, who have been upright; who have this testimony in the Scriptures, that they were holy and righteous, as our Saviour himself (whom we are to imitate) Act. 3.14. and all his upright servants, as Noah Gen. 6.9. David. 1. King. 3.6. john Baptist. Mark. 6.2. Simeon, Luk. 2.25. Cornelius, Act. 10.22. &c. But it is the fashion of hypocrites to sever these two, which God hath so unseparably linked together, that whosoever hath the one in truth, hath also the other; and whosoever hath not both, hath neither. For some content themselves altogether with a profession of holiness and religion towards God, not caring or desiring to perform the dveties of charity & righteousness towards men, whereby notwithstanding, as it were by a touch stone, God would have the uprightness of our piety tried. Others wholly content themselves with a fare civil conversation before men, having neither true faith in Christ, nor repentance towards God nor the fear of the Lord, nor any sanctifying or saving grace, living in ignorance, infidelity, impenitency, &c. Fare be it from me to speaked, either against the profession of piety, or the practice of civil honesty; but I speaked against the severing of them, and the resting in either of them alone being severed from the other. For so necessary is civil honesty, as those who have it not, are worse than many among the heathen that know not God, who were commended for moral virtues: against whom notwithstanding the Holy Ghost denounceth that fearful curse, pour out thy indignation upon the heathen that do not know thee, and upon the nations that have not called upon thy name. Ps. 79.6. And so necessary is the profession of piety, as that those who profess not religion and piety towards God, are worse than the Pharisees themselves; against whom notwithstanding our Saviour denounceth so many woes. Mat. 23. Wherefore those that content themselves with a bore profession of religion, without any desire or care to practise the dveties of charity and righteousness among men, are no better than the hypocritical pharisees, concerning whose obedience our Saviour hath given us this caveat Mat. 5 20. except your righteousness exceed the righteousness of the Scribes and Phar●sey●s, you shall not enter into the kingdom of God. and on the otherside, those, who professing themselves Christians, content themselves with the practice of civil honesty, without any desire or care of religion, being not only voided of all spiritual graces, but also guilty of much outward profaneness, as in ordinary swearing, and profaning the Sabbath, in neglect of hearing the word, and of prayer. &c. are no better than some of the heathen, who were alienated from the life of God, strangers from the covenant of promise. having no hope, and being without God in this world. Eph. 2.12.4.18. Be not deceived. true piety towards God is always fruitful in the dvetyes of charity towards men. and on the otherside, the streams of charity and true righteousness are ever derived from the fountain of piety. In respect of the several commandments; the obedience of the upright is universal, in the evangelical sense, that is, in respect of his entire desire, and unfeigned purpose (though contrary thereunto he fail, as we do all t jam. 3.2. in many particulars) having respect to all the precepts of God. Ps. 119.6. and walking in all his commandments Luk. 1.6. making conscience of all his ways, both in performing all known dvetyes, and avoiding all known sin; not willingly retaining any one, but repenting of all, in respect whereof he is said, to fulfil after God. Num. 32.12. that is wholly and universally to follow him. The hypocrite fulfileth not after God. Num. 32.11. neither are his works full. Apoc. 3.2. he obayeth God by the halves, or not so much. he can be content to avoid some sins, unto which he is not so much addicted, but his darling sins, perhaps his usury, or other gainful sins, perhaps whoredom, perhaps drunkenness &c. he will not leave. Herod reverenced john the Baptist, and observed him, and when he heard him▪ he did many things and heard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with delig●ē but for all that he would not leave his Herodias. Mark. 6.20. The ship of a man's soul may be sunk with one leak, if it be not stopped; and one breach in the fort of a man's soul, if it be not made up is sufficient to let in the enemy to the utter overthrow thereof. The continuance in any one crime unrepented of is sufficient to drown the soul in perdition, Herepenteth of no sin, who is not willing to repent of all; and he that willingly persisteth in the breach of any one commandment, is guilty u of the breach of the whole law, for the law of God is copulative, and copulatively to be understood, both in respect of the affirmative, and of the negative. for he that is a keeper of the law, keepeth, both the first, and the second, and the third commandment. &c. and he transgresseth neither the first, nor the second, nor the third. &c. as therefore in a copulative sentence consisting perhaps of 20 parts, if one be false, the whole sentence is false, because the copulation is to be denied; neither is the sentence copulatively true; and as in a chain consisting of many links coupled together, if any one link be broken in the draught, the whole chain is dissolved; so the transgression of any one commandment breaketh the whole law, and this St. james teacheth▪ changed 2.10.11. for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, for he that said, do not commit adultery, said also do not kill. Now if thou do not commit adultery, yet if thou kill, thou art become a transgressor of the law. 2. The upright man's obedience is (in respect of his unfeigned d●sire and purpose) of the whole man, as well of the inward man, as of the outward, endevou●ring to cleanse w Mat, 23.26 the inside as well as the outside: being a Christian within x Rome 2.29. as I said before, & not without only and therefore is no less careful of his heart y Ps. 56 18 Lops 119.80 , then of his outward conversation. And in the outward man is careful both of his words and of his works. he is rectus Corde. Via. The hypocrite cleanseth many times the ou●side, Mat. 23. 2●.1● but neglecteth the inside, not caring what inward vices & corruptions he doth cherish▪ so his outward conversation be plausible before men. he justifieth himself before men, but God knoweth his heart; for that which is highly esteemed among men, is abominable in the sight of God, Luk. 16.15. These men think that thoughts be free, not knowing that the thoughts of the wicked be an abominotion a Pro ●5. 2● unto God▪ and that God hath sufficient cause to condemn them for their wicked b Act. 8.22 thoughts, Gen. 6.5. Neither do they consider, that God looketh to the heart, and that he judgeth of a man, as I said before, according to the quality and disposition of the heart; so that he whose heart doth burn with c Ma●. 5 ●● lust is an adulterer in the sight of God; and he whose heart doth boil d 1 joh. 3. 1● with malice, he is a murderer before God. And as there is great discord between the heart of the hypocrite, and his outward appearance: so in the outward man also his works many times agreed not with his words, nor his words with his works. His works, I say, agreed not with his words, when he faith well, and doth i●l, having jacobs' voice, and Esau's hands, Neither do their words agreed with their deeds, when seeming to wrong any man by their deeds, make no conscience of speaking evil, thinking that their words are but wind, and lightly to be regarded. But they should remember him who sayeth, that of every idle, and much more of every malicious word, men shall given an account e Mat. 12. 3●.37 at the day of judgement. for by thy words, saith he, thou shalt be justified, and by thy words thou shalt be condemned. If therefore any among you, saith St. james, f jam. 1.26. seem to be religious, and hath not learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with a bit or a bridle to refrain his tongue; that man deceiveth himself, and his religion is vein, that is to say, he is an hypocrite, having a show of religion but denying the power thereof. for in whom there is any power of religion, they have learned to bridle their tongues. Yea in their words is a discord, not only between them and their hearts, and between their words and their works, but also between thei● words and their words. for as they speak with an heart and an heart, that is a double heart, whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so also with a tongue and a tongue, that is a double tongue; whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 1. Tim. 3.8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Ecel 28 13. bilingues. Out of the same mouth they breathe hot and cold, which the Satire liked not, out of the same fountain issueth both bitter and sweet, both salt water and fresh; i jam. 3.9.16.11.12 with the same tongue they bless God and curse men, out of the same mouth proceedeth blessing and cursing. It is strange to see, and lamentable to consider, how some men and women, who would seem religious, are given to ill speaking; being not only sharp censurers and depravers of their brethren, but also detractors, backbiters, and slanderers, and (which is an evident sign of an hypocrite) thinking, that the dispraise of other men tendeth to their praise, and the praise of others to their disgrace. 3. The obedience of the upright is total in respect of his whole life, after the time of his justification and reconciliation with God, as it is here said, all the days of our life. Not, but that sometimes he stumbleth in the way of Christianity, and sometime falleth: but ye● notwithstanding in respect of his desire, purpose and endeavour, his obedience is constant and permanent. For he keepeth a constant course in well doing; as namely, in the practice of piety, wherein by continual practice he is habituated. He so giveth himself to prayer, as that in the scriptures, he is said to pray k Act, 10: 2 always; not, that he doth nothing else but pray, but that he prayeth, both ordinarily at set times every day, perhaps thrice a day as Daniel l Dan. 5: 10▪ did. and also extraordinarily, as occasion is offered. Likewise he keepeth a constant course, in reading, meditating, and hearing God's word, and in other Christian dvetyes, wherein he steadfastly goeth on, with desire to increase in goodness. And as his obedience is constant, so also it is permanent, for uprightness is evermore accompanied with perseverance to the end: as hereafter I shall show. But the obedience of the hypocrite is neither constant, but as it were by fits, for the double minded man is inconstant in all his ways. jam. 1.8. neither permanent, but momentany, or temporary, like the morning mist or the early dew. Host 6.4. like the seed sown upon the rocky ground, which in time of heat withereth, Luk. 8.13. like the building of the foolish man, which in time of temptation is overthrown. Mat. 7.26. Grace's Now I come to the graces; every one whereof in the upright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is unfeigned, and as Solomon speaketh, Pro. 3.21. ●ushijah that which truly is; but in the hypocrite, sergeant. In these, the general note of uprightness is desire of increase, and striving forward m phil 3.14. towards perfections (for in this life we are in * in ●ur growing age. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and God doth crown their righteousness with increase, for to him that hath it shall be given, The hypocrites are non-proficients, contenting themselves with that measure of grace which they seem to have, and have not, and having not, they are so fare from increasing in grace, that that, which they seem n Luk. 8 18. to have, Faith. is taken from them. And first, the faith of the upright is lively and effectual, both to justification apprehending and applying Christ, who is our righteousness; and also to sanctification, because i● doth purifyings o Act. 15.9. the heart, and p Gal. 5.6: work by love. Again the faith of the upright is permanent by it he standeth, q Rom. 5.2. and by it he shall live, Heb. 2.4. by the power of God through faith he is preserved r 1▪ Pet. 1▪ 5 unto eternal life. and therefore those who are of the defection, are not of faith. and contrariwise. Heb. 10.39. The seeming faith of the hypocrite is dead, being neither effectual to justification, as being without root, Luk. 8.13. nor to sanctification; as being without fruit. For as the body without s jam. ● 26. breath is dead, so is faith without works. Neither is the faith of hypocrites permanent, but temporary, which in time of trial fa●leth. Luk. 8.13. Love The love also of the upright is unfeigned, whither we speak of his love to God, which appeareth by obedience, both active, which is obedientia legis, (for this is the love of God, that he keep his commandments, 1. joh. 5.3. Exod. 20.6.) and passive, which is obedientia crucis, that is to say, patience. fo● love suffereth all things. 1. Cor. 13.7. or of his love to man, which appeareth in giving and forgiving. But more specially an undoubted sign of uprightness is to love and respect the godly, though of mean account t jam. 2. ● 4. in the world for their godliness sake; & to disrespect the wicked, though great in the world, for their wickedness. Ps. 15.4. following therein the disposition of God himself. 1. Sam. 2.30, and the example of Elisha. 2. King. 3.13.14. for in the eyes of the upright piety maketh men honourable, but wickedness maketh them vile and despicable, Dan. 11.21. And as the upright are an abomination to the wicked, so contrary wise. Pro. 29.27. The world loveth her own, but those, that be not of the world, the world hateth, it is therefore a good sign that we are not of the world, if we love and effect those whom the world hateth. The love of hypocrites is not true, neither towards God, For they be haters of God, u Ex. 20.5.6. that will not keep his commandments; nor towards men, being in word w 1. joh. 3.18. and tongue only, or (as we use to speak) from the teeth outward. But especially their hypocrisy is discovered, as by ha●ing or envying the godly, even for his godliness sake, because they cannot endure that any should be esteemed better than themselves: (Thus x 1. Ioh 3, 12. Cain hated Abel, & Saul David, y 1. Sam. 18.9. & the Pharisees Christ,) so by favouring and affecting the wicked. for liking is a sign of likeness. Hope. The hope of the upright man conceived of a better life doth in some measure wean him from the world; neither will it suffer him ordinarily, either to be drawn away into sin, by the desires of the world, which are but vanities in comparison of that heavenly happiness, which he x Heb. 11▪ ●4. 26 expecteth. nor to be driven from goodness by the terrors of the world, which he condemneth in respect of the joy that is set before him: but causeth him to purifyings himself in some measure, even as Christ is pure. 1. joh. 3.3. The hypocrite, for all his pretended hope, is either so addicted to the desires of this world, as if he did not expect an other world: or is so daunted with the affliction, of this li●e, as a man without hope, and as he liveth without the fear of God; so he dyeth without hope. For what hope hath the hypocrite, when God taketh away his soul? job 27.8. Fear . The upright man is endued with a son-like fear of God, which is a fear to offend him. for such fear and uprightness always go together. job. 1.18. Deut. 10.12. 1. Sam. 12.24. The hypocrite either hath no fear of God at all, Ps. 36.1.2. but is overgrown with carnal security: or but a servile fear, which is the fear of bondslaves, who are under the law, whereby he doth doth not in deed fear sin, or the offence of God, but the punishment only which sin deserveth. Humility . The upright man is endued with humility. For he that walketh with God, setting God before his eyes, and therefore behaving himself as in the sight and presence of God, cannot but humble him a Mich 6▪ 8. self to walk with his God. Abraham when he stood before the Lord, acknowledged himself to be but dust and ashes, Gen. 18.27. ●he holy Prophet Easie, when in a vision he beheld the Majesty of God, cried out, woe is me, because I am a man of polluted lips. Es. 6.5. The Apostle Peter, when by the miraculous draught of fishes he perceived CHRIST, then present with him, to be the Son of God, fell down at his feet, and said, departed from me, for I am a sinful man, OH Lord. Luk. 5.8. And no doubt, but so many of us, as have that eye of faith, which Moses had, b Heb. 11.27 to see him that is invisible present with them, are insome measure affected with his presence, as th●se men were. But pride is an evident sign of an hypocrite, who setteth not God before his eyes. Behold (saith the Prophet Habakuk) his soul that is lifted up is not upright within him. Hab. 2.4. we see it in the example of the Pharisey, Luk. 18.11. who coming ●o pray, in steed of humbling himself before GOD, extolleth himself above other men, and for that thanketh GOD: but to this end, to praise himself. The upright are confident; Confidence. For he that walketh in integrity, walketh confidently, Pro. 10.9. for confidence is a consequent of integrity, or that which c Tushija●. truly is▪ Pro. 3.21.23 24.25.26. Keep that which truly is, that is found wisdom and discretion, then shalt thou walk in thy way safely; when thou liest down thou shalt not be afraid, thou shalt not be afraid of sudden fear, for the Lord shalbe thy confidence. A consequent of true faith. Rom. 5.2. Eph. 3.12. of the spirit of adoption, which expelleth the spirit of fearfulness. Rom. 8 15. Gall 4.6, of the true fear of God. For, in the fear of the Lord there is strong confid●nce, Pro. 14.26. of a good and upright conscience▪ which feareth no evil, Ps. 112.7.8. The upright man shall not be afraid of evil tidings, his heart is fixed trusting in the Lord. his heart is established, he shall not be afraid, but is as bold as a lion. Pro. 28.1. Neither doth he fear the censures or ill reports of men, 1. Cor. 4.3. but as job in the integrity of his conscience desireth that his cause may be tried; professing, that if his adversary would writ a bill or libel against him, he would be so fare from being daunted therewith, that it should redound to his credit, and he would bind it as a crown unto him. job 31.35.36. Of affiance in God's all-sufficiency, providence, and protection. For setting God before his eyes, and knowing, that the Lord is at his right hand, he is confident, that he shall not be moved. Ps. 16▪ 8. for he believeth, that God is his buckler, and his exceeding great reward. Gen. 15.1. a sun & a shield to them that walk uprightly, Ps. 84.11. Pro. 27. that the eyes of the Lord perlustrate the whole earth to show himself strong in the behalf of them, whose heart is upright towards him, 2. Chro. 16.9. that God by his fatherly providence causeth all things to work together for the good of those that love him. Rom. 8.28. therefore with David he professeth, my defence is of God, who saveth the upright in heart, Ps. 7.10. and therefore resolveth not to fear. Ps. 3.5.6.4.8.23.4.27.1.3.46.1.2.3.56.4.118.6. For what should he fear, that needeth not to fear death itself, which of all things in this world it most feared. seeing as it freeth him from all other evil, and danger; so it is an entrance unto him, and an introduction into happiness. Thus is the upright confident. but fear surpriseth the hypocrites. Es. 33.14. fearing not only where is occasion of ●eare, but also where there is no cause of fear. Ps. 14.5.53.5. They will be afraid at the wagging of a leaf. Levit. 26.36. and they will fly where no man pursueth them. Pro. 28.1. And this fear happeneth unto them for want of true faith▪ Mat. 8.26. for want of the spirit of adoption, in steed whereof they are possessed with the spirit of bondage, and of fear. Rome, 8.15. 2. Tim▪ 1.7. for want of the true fear of God. for they that fear not God, fear all things else. For want of a good conscience, for a bad and guilty conscience, conscious to itself of evil, feareth evil. for want of affiance in God, with whom they have no peace. The conscience of the wicked is like the troubled se●, when it cannot rest, whose waters cast up mire and dirt. the●e is no peace to the wicked, saith my God. Es. 57.20.21. The repentance of the upright is entire, Repent●nce. being a turning unto God d Deut, 4 29 Ezrah 18.21.28 with all his heart from all his sins. The repentance of the hypocrite is neither from the heart, but in outward shows, e 1 King 21. ●. as of hanging down the head like a bulrush, Es. 58.5. of putting on sackcloth, and going softly, of rending the clotheses, f joel 2. 1● but not the heart. Neither is it from all his sins; for he will be sure to retain some darling sin, from which he will not be reclaimed. But as he, who truly repenteth of any one sin, repenteth of all, in respect of the desire and purpose of his heart, being not willing to retain any; so he that repenteth not of all, repenteth of noon at all in deed, and in truth. He that walketh in uprightness towards God, Simplicity without hypocrisy, walketh also before men in simplicity and singleness of heart. without guile. both implied in the word: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basill saith, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrusostom speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. simplicity of manners, and of speech, is the character of an harmless or upright man. But he tha● useth dissimulation and guile towards men, is an hypocrite, and so is called. Mat. 22.18▪ Mark. 12.15. So much of the notes that respect good things; now follow those which respect evil. and that either of sin, or of punishment. Sinne. The upright man hateth sin as well in himself, as in others, or rather more, & more severely censureth it in himself, then in others: not excusing nor extenuating, but rather amplifying and aggravating the same. The hypocrite hateth sin in others, but not in himself, & to that end he is curious to pry into other men's behaviour, and neglecteth his own. he can see a mote in an other man's eye, but cannot discern a beam in his own. Mat. 7.3.4. he is a sharp censurer of other men's faults, but flattereth and blesseth himself in his own sins. Ps. 36.2. Deut. 29.19. examples hereof in Saul, 1. Sam. 14, 44 in juda Gen. 35.24. yea in David, whiles he concealed his sin, 2. Sam. 12.5. Afflictions▪ The evil of punishment are afflictions, which God hath ordained as trials to discern the sound and upright, from the unsound and hypocrite: by the patient bearing whereof the faithful are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sound and approved, jam. 1.12. For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, g 1 Pet. 1.7 jam. 1.3 the trial of our faith worketh patience, and patience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h Rom. 5.3.4 ● Probation that is, as Chrusostom (with whom others agreed) expoundeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it maketh him approved that is tried. as we see in job, and in the three children. Dan. 3. in the faithful jews Ps. 44.17. and in all the faithful, but chief in all that are martyrs. By afflictions likewise the hypocrite being tried is discovered, and as it were unmasked, by the not patiented bearing and enduring thereof. For either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set light by the affliction, and not take it to heart; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fainteth under it, contrary to the counsel of the Holy Ghost, Heb. 12.5. cited out of Pro. 3.11. He that taketh not to heart an affliction, cannot be said patiently to bear it; for in patiendo est patientia, in suffering is patience, and nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in not suffering. as appeareth in the examples of job i job. 1 20 , and k Lops 6. ●38. 5 David. And this is the cause many times, why the hypocrite doth not profit by afflictions, because he is not sensible thereof jer. 5.3. and being unsensible, becometh incorrigible, jer. 2.30. And the cause hereof is, because hypocrites not walking with God, do not acknowledge his hand; but ascribe their affliction, either to misfortune, or to secundary causes, which are but the instruments of God. Or if they do acknowledge the hand of God, yet they are not humbled under it, neither do they bewail their sins, not crave pardon of them, nor turn l Es. 9 ●● to him that smiteth them, nor promise' amendment; or if they do, they mean not, or at lest afterwards they do not perform, nor submit themselves meekly to bear their affliction, nor learn obedience by that which they suffer, neither are they bettered by them, but become worse, Es▪ 1▪ 5▪ If they take it too much to heart, then either they impatiently bear it, murmuring against God, and fainting in themselves; or they seek an evasion out of it by some sin, and so fall away from God; by which their defection their hypocrisy is discovered. To these trials by affliction, we may add other temptations, as by the doctrine of false teachers, either alluring to idolatry, which the Lord sometimes permitteth to prove us, whither we love him entirely, or not, Deut. 13.3. or to heresies, which the Lord also suffereth, that those which are approved, may be known, ● Cor. 11.19. CHAP. XI. Of uprightness towards men. NOw we are to speak briefly of integrity, as in hath reference to man. For as we are to serve God in holiness before him, that is in uprightness of heart, without hypocrisy; so also in righteousness before him, that is in simplicity & singleness of heart, without guile. For th●s simplicity whereof we are now to speak, is not that which is opposed to discretion, as being want of wit, (for the simplicity of doves must be tempered with the prudence of serpents; we must be without guile as doves without gall▪ but we must not be like Ephraim Hos 7.11. as silly doves without heart) but is opposed to dissimulation, disguising, doubling, deceit & guile. Fron which the redeemed of the Lord are free, according to the testimony of the prophet Zephany c. 3.13. and according to the oath of God in this place. worshipping the Lord in righteousness before him. that is performing the dvetyes which they own unto men, as in the sight and presence of God. Now this simplicity is expressed by the same terms which signified uprightness, being referred to men, and where they are put absolutely, without relation either to God or man, both are, or may be employed, as always going together. Thus the word Thamim, may be understood in this larger sense. And therefore where jacob is called Ish thamim Gen. 25.27. it is to be understood as well of his simple and sincere dealing among men, as of his uprightness towards God, & so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from feigning or dissembling, and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man, free from doubling and deceit, & so the word is used sometimes to signify simplicity. Gen. 20.5.6. 2. Sam. 15.11. The like is to be understood of job and other holy men to whom that attribute is given in the scriptures; who are also noted to have performed their dvetyes to men in uprightness, or integrity. as David. Ps. 78.72. is said to have fed, that is ruled the people of God according to the integrity of his heart. The want whereof is objected by jotham to the men of Shechem. jud. 9.16 19 that they had not dealt in truth and integrity with Gedeon his father. And therefore even such, as dissemble with men are sometimes called hypocrites, Mat. 22.18. and their disguising is called hypocrisy. Mark. 12.15. or as Luke termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20.23. deceitfulness. when one by flattering words and fare shows seeketh to entangle another. The words jashar and Shalem, which signify upright and perfect, have also sometimes relation to men, as 2. King, 10.15. 1. Chron 12.38. so have the word, which signify sincerity and truth jud. 9.16.19. 2. Cor. 1.12. The phrase also of doing our dvetyes to men from the heart as Eph. 6.6. Col. 3.23. and out of a pure heart. 1. Pet. 1.22. importeth also this simplicity and singleness of heart. But the most proper words whereby this grace is signified in the scriptures of the new testament, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity, or singleness of heart, opposed to doubling▪ to dissimulation & guile. The m●n endued with it, is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latin is simplex (quasi sine plica) and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmless being as it were without horns▪ or rather sincere, as being without mixture of deceit or guile. Mat. 10.16. Phil. 2.15. sometimes it is signified by the denial of the contrary, as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without guile, or sincere, 1. Pet. 2. 2. Blessed is the man in whose heart there is no guile. Ps. 32.2. a true Israelite, in whom there is no guile. joh. 1.48. 2. Not with an heart and an heart, that is not with a double heart, 1. Chro. 12.33. but as it is v. 38. with a perfect heart. 3. Not feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as 1. Pet. 1.22. brotherly love unfeigned. To serve God therefore in righteousness before him, is in the dveties which we perform to men, to behave ourselves as in the sight and presence of God; not in dissimulation and guile, not with an heart and an heart that is a double heart, not with feigning or disguising, but in integrity, sincerity & truth, with simplicity and singleness of heart. which you are to understand, not that simple men are to be fools, but that wise men are to be simple; or as the Apostle exhorteth. wise to that which is good, and simple concerning evil. Rom. 16.19. or as he speaketh 1. Cor. 14.20. Babes in malice, but in understanding men. And thus we are to serve God in righteousness before him. For howsoever worldly policy, which is mixed with dissimulation and guile, be commonly practised and highly extolled among men, and simplicity contrariwise neglected and contemned, as folly; yet by the testimony of the Holy Ghost, true wisdom which descendeth from above, as all good gifts do, is not mixed with dissimulation jam. 3.17. but is tempered with simplicity, as our Saviour teacheth his followers. Mat. 10.16. Those therefore that will be wise in God's account, must be content to seem fools in the estimation of the world. 1. Cor. 3.18. As for that wisdom which is mixed with deceit, the Holy Ghost doth censure it, as earthly, carnal, and devilish jam. 3.15. And although that be accounted the only wisdom among worldly men; yet the wisdom of the world is foolishness with God. 1. Cor. 3.19. for such men are, as we use to say, peny-wise and pound-foolish, who by their policy to gain their desires in this world, do lose their souls; which is not only folly, but madness. I say extreme madness, for the momentany fruition of worldly desires, which are vein & unprofitable, not only to deprive themselves of everlasting happiness in heaven, but also plunge themselves into endless woe and misery in hell. Verily, it were easy for any man, that is not a fool, to become worldly wise, if he would be so foolish, as to cast away his soul by making no conscience of dissembling, and disguising, of lying and deceiving, of faeing and out facing, of swearing and forswearing which, because no true Christian will do; therefore as every where in the world true Christians are by the worldlings accounted innocents, meaning fools; so in the parts of Italy about Rome fools (as I have heard) are termed Christians. But that we may be moved to embrace simplicity and singleness of heart, and be dissuaded from all doubling and guile, let us consider, what arguments the Holy Ghost affordeth in this behalf. And first as touching dissimulation or guile, it is twofold, either in word, or in deed. In word, when there is a divorce between the tongue and the heart; the heart meaning one thing, and the tongue speaking an other with purpose to deceive. This in the scriptures is called speaking with an heart and an heart. Ps. 12.2. with flattering lips and with an heart and an heart, (that is, a double heart) do they speaked. It is also called, a mouth of deceit. Ps. 109. 2. a deceitful tongue. such as should not be found in the remnant of Israel. Zeph. 3.13. a tongue of deceit, when a man speaketh peaceably to his neighbour, but in his heart he layeth wait for him. jer. 9.8. Ps. 28.3. having peace in their mouths, but mischief in their hearts. This double tongue and double heart, as it is odious to ingenuous men, in so much as some of the heathen have protested, Achilles apud Ho● erum Eliad 9 that they hate it as the very gates of hell; so and much more it is abominable unto God; who is the Patron of truth, and avenger of falsehood, Ps. 50: 19: thou appliest thy mouth to evil, & thy tongue forgeth deceit. for these things will I reprove thee, &c. Shall not I visit for these things, and shall not my soul be avenged on such a nation as this? jer. 9.9. Ps. 12.3. Therefore if we desire to prospero, and to see good, we must keep our tongue from evil, and our lips that they speaked no guile Ps. 34.12.13. Dissimulation or doubling in fact is, when one thing is intended, and an other pretended, with purpose to deceive, which in the Scriptures is forbidden & condemned. Forbidden, both in express terms, Levit. 19 11. 1. Thess. 4.6. and by types and shadows, as Levit. 19.19. Deut. 22.9.10.11. Condemned, as a sin odious to God, (for the Lord abhorreth the deceitful man, Ps. 5.7. and accordingly punisheth them, Ps. 55.23. M●n of deceit shall not live out half their days. for God is an avenger of deceit. 1. Thess. 4.6. I●r. 9.4.5.6.9.) and as a mark of the wicked and reprobate, who are the se●d of the serpent. Ps. 144.8. Rom. 1.29. On the contrary, simplicity and singleness of heart is both commanded and commended in the scriptures. Commanded Rom. 12.8.9. he that exerciseth the dvety of charity in giving, let him do it in simplicity. Let love be without dissimulation. For seeing the faithful have purified their souls by the obedience of the truth (that is by faith. Act. 15.9.) through the spirit, to the unfeigned love of the brethren, they are therefore, to love one another out of a pure heart fervently. 1. Pet. 1.22. Our Saviour CHRIST, as he commandeth his followers to be wise as serpents; so also simple, as doves. Mat. 10.16. that they may be blameless, and simple o● sincere, as the sons of GOD without rebuke. Phil. 2.15. for that which in this behalf is required in the dvetyes of servants, is to be observed in all the dvetyes of righteousness, which we are to perform unto men in singleness of heart, as unto Christ. not with eye-services, as men-pleasers, but as the servants of Christ, doing the will GOD from the heart. Eph. 6.5.6. or as the same Apostle speaketh to the like effect, Col. 3.22.23. not with eye-services as men-pleasers, but in singleness of heart fearing GOD. And whatsoever you do, do it from the heart. as to the Lord, and not to man. Commended. 1. as an excellent virtue, as being that, for which the first Christians are highly commended. Act. 2.46. that they conversed together in singleness of heart. as that, wherein we are to take comfort and to rejoice: namely when our conscience testifieth unto us, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. 2. Cor. 1.12 2. As most profitable, as having the reward, not only of safety and security (for he that walketh in integrity walketh safely, but he that perverteth his ways, as dissemblers do, shallbe known, that is shallbe made an example of punishment. Pro 10.9.) but also of blessedness. Lops 32.2. Blessed is the man in whose heart there is no guile. 3. As necessary, as being the proper mark and cognizance of those that shalbe saved For the Lord being consulted by David, who is a true Christian, and an inheritor of the kingdom of heaven: returneth this answer; he that walketh before God uprightly without hypocrisy, and towards men sincerely, and without guile speaking the truth that is in his heart. Ps. 15.2. this is jacob, or this is the generation of jacob, that is Israel. Ps. 24.6. who from his integrity or uprightness is called jeshurun. Deut. 33.5.26. Es. 44.2. for he is not a jew that is one outwardly, but he that is inwardly, whose praise is not of men, but of God. Rom. 2.28.29. And by the testimony of our Saviour he is a true Israelite, in whom there is no guile. joh. 1.48. For a true Christian doth in some measure resemble the disposition of Christ, who left us an example, that we should follow his steps, who did no sin, neither in his mouth was found any guile. 1. Pet. 2.21.22. And therefore as he was called a lamb, so his followers must be, as they are called, not foxes, nor wolves, but sheep. But if our mind being corrupted with dissimulation and guile, do degenerate from that simplicity which becometh those that are in Christ jesus, 2. Cor. 1●. 3. or if, as job speaketh changed 31.5. we have walked in vanity and leasing, or if our feet have ha●ted to deceit, we discover ourselves to be no true Israelites, nor sheep of Christ. For if they be true Christians, in whom there is no guile, what shall we think of them, in whom no simple or plain dealing is to be found. If true Christians be the sheep of Christ, imitating the simplicity of the lamb of God, in whom was found no guile what may we think of those foxes and wolves, who resemble the old serpent in guile and deceit? If those which shall inhabit the mountain of God, be such as walk uprightly, both towards God, and towards man; where shall all hypocrites and dissemblers have their portion? see Mat. 24.51. If in the remnant of Israel, that shallbe saved, a deceitful tongue shall not be found. Zeph. 3.13. then do they not belong to the Israel of God, whose hearts are fraught with guile and their tongues are full of deceit. To conclude▪ this necessity is proved from this oath of the Lord▪ who hath sworn, that he will given to all true Christians, who are the children of Abraham, that they being delivered from the hand of their enemies shall serve him in righteousness before him, that is, with simplicity and singleness of heart, without doubling, dissimulation or guile. They therefore whose conversation is in dissimulation or guile, can have no assurance, that they are the redeemed of the Lord. But of this argument of integrity and uprightness, I have now spoken the more briefly in this and some other points, because I have handled the same more largely in my lectures. on Ps. 15.2. Whereunto I refer the Christian reader, as to the first treatise, that ever I seen, of this most profitable and necessary argument. CHAP. XII. Of the certainty of Perseverance, and the necessity of this doctrine. THe third property of our new obedience is constancy, or perseverance, noted in these words: All the days of our life. The meaning of the words. §. 1. Of which words the meaning is not, that all those who are in the covenant of grace do always worship God in holiness and righteousness, from their first birth, (for who then could assure himself that he is within the covenant of grace) but from their new birth, and from the time of their actual redemption and reconciliation with God. For so God hath promised a Luk. 1.73.74.75. to all the heirs of promise, that he will given us, that being deliv●red from the hand of our spiritual enemies, we should worship him all the days of our life. But before we be actually redeemed by the merits of CHRIST, that is, actually made partakers of the benefit of redemption, justified by faith, and reconciled unto God; we cannot worship God aright, as before we have showed. Neither are the words to be understood of every day and every moment; as though the Lord did promise to the faithful, that they shall continued in a perpetual course of obedience without any interruption or intermission whatsoever. Indeed every man that is redeemed is bound with his perseverance to join both perpetuity in a continual practice of piety every day, and also to increase daily in godliness, and in the graces of the Spirit, being renewed in the innerman from day to day, 2. Cor. 4.16. But yet this is not the thing which by oath the Lord hath promised in the covenant of Grace to all that are redeemed; for who then might not think himself excluded out of the covenant of grace, seeing b jam▪ 3. ●. in many things we offend all? and c Eccles 7 ●●. there is not a righteous man upon earth that doth good, and sinneth not: but they are to be understood of our whole life, neither do they so much import quando, when, as quam diu, how long: as being uttered in ●he accusative d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 case. For the children of God, howsoever they fall in many particulars, beside or contrary to their general purpose, yet forsomuch as they always rise again, and hold out to the end, having a constant purpose to serve God always, they are truly said to worship God all the days of their life. As Asa's heart e 2. Chro▪ 16. ● was said to have been perfect, that is, upright, all the days of his life, though he failed in many f 2. Chro. 16. ● 10 12. particulars. The faith of the Elect (that is, of all the true children of God, nam qui verê filij sunt praesciti & praedestinati sunt. Aug. de corrupt. & gratia c. 9) which worketh by love, either faileth not at all, or if there be any in whom it faileth, it is repaired before the end of their life: and that iniquity which come between, being wiped away, it is accounted for perseverance to the end, as Augustine saith g Aug. de corrupt & gratia c. 7. Horum fides, q●● per dilectionem operatur, profectó aut omninò non deficit aut si qui sunt qu●rum deficit▪ reparatur antequam vita ist● finia●ur, et delecta quae inter●ut●era● iniq●itatem, usque in finem perseverantia deput●tur. . The meaning then of the words is, that God by oath doth promise to the faithful; that he will given them grace to worship him in holiness and righteousness from the time of their actual redemption and justification, with perseverance to the end of their life. The certainty of Perseverance grounded upon the text. §. 2. Whereupon we do ground this most comfortable doctrine, that the perseverance of the faithful, I mean of all those that truly believe, and are sounded and upright Christians, is certain▪ perseverance being the perpetual and peculiar privilege of the upright. But when I say it is certain, I speak not of the certainty of the subject, as though the faithful were always certainly assured of their perseverance (though they are always to labour for that assurance) but of the certainty of the object, that is, that the perseverance of the faithful is certain and sure, whither they be assured of it, or not. Even as the foundation of God's election abideth sure ● Tim. 2.19. ,) though the elect be not always sure of it, but yet are always to given k Pet. 1.10. diligence to make it sure. The necessity of this doctrine. §. 3. Here therefore we are to refute the Papist, and all others who endeavour to bereave the faithful and sounded Christians of this privilege. And in this cause we are to labour the more seriously, because those that would deprive us of this privilege, do also endeavour to rob us of all true comfort, and consolation. For first, this were no sounded comfort (wherein notwithstanding our Saviour CHRIST doth bid the Faithful especially to rejoice l Luk. 10.20. .) that our names are written in heaven; if again they may be blotted out: that we are the sons and heirs of God, if that notwithstanding we may become the children of the devil: that we are now the elect of God, if hereafter we may become reprobates. 2. Again, the main comfort of a Christian in this life; is assurance of salvation after this life is ended. For the life (as it were) of the life mortal, is the assurance of the life immortal. But how can there be assurance of salvation, if there be no certainty of Perseverance? 3. Thirdly, those which seek to undermine the certainty of Perseverance in the children of God, do also overturn the very groundwork and foundation of our Faith and hope. For what is Faith (I mean special Faith) or hope, but an assurance of salvation, and consequently of perseverance unto salvation by Christ; the one, as an assured persuasion, the other as an assured expectation? The ground of which assurance is the main promise of the Gospel, declaring the certainty of their salvation, who do truly believe in Christ. From whence the Christian conscience gathereth assurance in this manner. The salvation of all those that truly believe is certain. This being the main promise of the m john 3.16. Mark. 16.16. Act. 16.31. Rom. 10.9.10.11 Gospel, that whosoever believeth in Christ, shallbe saved. But I (saith the soul of the faithful man, according to the testimony of his conscience seconded by the testimony of the Holy Ghost. n Rom. 8.16 bearing witness with our spirit, that we are the children of God) I do truly believe in Christ, therefore my salvation is certain. But the proposition of this syllogism with the proof thereof, which is the ground of our Faith, and the foundation of our assurance and consolation, the adversaries of perseverance do deny: not fearing to contradict the main promise of the Gospel. For whereas the promise of the Gospel affirmeth, that all which truly believe in Christ, shallbe saved▪ they are not ashamed to say, that some, which truly believe in Christ, shall not be saved. For they say, that some which truly believe▪ do not persever, and that those which do not persevere, shall not be saved. Lastly, the Faithful in the greatest temptations of Satan & conflicts with despair, do use to raise themselves o Ps. 77.6. by calling to mind the tokens of God's special favour vouchsafed unto them in former times, & the undoubted first-fruits of saving grace, which they have formerly brought forth: Knowing that the Lord (who changeth p Mal. 3.6. not) whom he loveth once, q joh. 13.1 loveth to the end: & that the saving gifts r Rom. 11.29 & graces of God are without repentance. And hereby as penitent children, are encouraged to seek unto their heavenly Father for mercy & pardon: Knowing that howsoever he is justly angry with them, yet he doth not hate them: nor utterly cast of them, whom once he hath received into his love in Christ. But the adversaries of Perseverance by their doctrine discourage men, when they have grievously offended from all exercises of faith & repentance, & teach them to run desperate courses. For if a faithful man upon a grievous or as they call it, a mortal or deadly sin committed, be translated from the state of salvation into the state of condemnation, excluded out of God's favour, & made an object of his hatred, deprived of faith, hope, and charity, and of all saving grace, & withal ceasing to be the child, or (as some say) elect of God, is become a child of the devil: with what heart can he seek unto God, of whom he is now hated? how can he call upon him, in whom he doth not believe? or how can he hope to be heard, that hath no hope? or how shall he seek to please God who hath no faith (without which it is impossible to please ●od) nor any desire to please him? H●b. 11.6. This doctrine therefore is to be avoided as a downfall of despair: the ●ull confutation whereof I reserve to a peculiar Treatise purposely written of that subject. Only here, to make better way thereunto, I thought good to add an Appendix, for the further clearing ●f the doctrine delivered in the 8 Chapter of this Book, concerning the certainty of salvation. An Appendix to the Treatise of the certainty of Salvation. THere come to my hands a treatise of the nature & properties of grace & Faith, written by a learned & godly man, as I am persuaded: wherein many things are delivered, which cross diverse points by me propounded in this book; & more especially in my discourse concerning the certainty of salvation. W.P. whereat no man is to marvel, & much less to take offence. For so long as our knowledge is but in part, it cannot be avoided, but there wilbe diversity of opinions among the Faithful, who notwithstanding hold the main substance and foundation of Faith and true Religion. The points of difference are eight. 1. The first▪ The first error. Vocation and sanctification confounded. that he confoundeth our vocation & sanctification, alleging that in our vocation & first conversion the universal or general habit of grace, containing in it all sanctifying graces is infused; whereby all the parts & powers of man, being renewed together & at once, and the image of God in them all renewed by the infusion of the habits of all sanctifying graces together, are sanctified throughout. Resp. To omit his acception of the word Grace, even where of purpose he doth at large discourse of Grace, for one supernatural quality inherent in us, or habit of grace infused into us, according to the use of the schoolmen (who thereby have overturned the doctrine of justification and salvation by God's grace, magnifying under the name of grace their own righteousness inherent, which in the question of justification is to be esteemed o Phil. 3.8 as dung, & not once mentioning that which is out of us in him, which most properly is the grace of God, for it is one of his attributes) & not according to the scriptures, which never speak of grace in that sense, but always use the word, either property for the gracious favour of God in Christ, by which grace we are elected, called, justified, sanctified, and shallbe glorified; or metonymically for the Special gifts of Grace: To omit. I say this oversight, I answer, it hath been the received opinion, and usual practice of all Orthodox divines, to hold and set down in this o●her the degrees of salvation, which are wrought in this life, viz. our vocation, justification, sanctification. and that in order of nature vocation, (wherein justifying faith is begotten) goeth before justification; and that justification, wherein we are made just before GOD by imputation of CHRIST'S righteousness, goeth before sanctification: wherein we, being already justified from the guilt of sin, & redeemed from the hand of our spiritual enemies & reconciled unto God, receive grace to worship him in holiness & righteousness before him. Howbeit, we deny not, but that in time our justification doth concur with our effectual vocation (for as soon as a man doth truly believe, so soon is he justified before God) & that in time the first act of sanctification (which is our regeneration) doth concur both with our justification & effectual vocation. Now, of our regeneration, which is the beginning of our sanctification, & of our spiritual life. which we live by faith, there seem to be two acts; the one, wherein we are begotten unto God of incorruptible p 1. Pet. 1.23. ●●m. 1.18. seed by the word of God; the other▪ wherein the image of God being in some measure renewed in us, & our Saviour Christ form in us, we are borne anew. The former, is our spiritual conception; the latter, our spiritual or new birth. in the former regeneramur, we are begotten anew, in the latter renascimur, we are borne anew. And as in natural generation there is a mean time between the conception & the birth, in which time that which is begotten is form in the womb, according to the image of the first Adam; so between the first act of regeneration & the new birth, there intercedeth a time, wherein the image of the second Adam is in all parts by degrees renewed, until Christ be form q Gall 4.19. in us, The former, which also is the first act of our conversion, is the same with our calling or vocation, wherein our Saviour Christ is conceived in our hearts, when we do receive him by the true & lively assent of faith; which is the seed, the root, the fountain of all other sanctifying graces; which whosoeure hath, r 1 john, 5 ●. he is begotten of God. This act the holy spirit worketh ordinarily by the ministry of the word. for faith s Rom. 10 17. cometh by the hearing of the word. For how should men believe in him, of whom they have not heard, & how should they hear without a preacher, Rom. 10.14. In this regard preachers, being ministers by whom others believe. 1 Cor. 3.5. are the instruments of the holy Ghost for our spiritual regeneration; & are therefore called fathers in the faith, who beget men unto God. 1. Cor. 4.15. Philem. 10. 1. Tim. 1.2. Now in our vocation the work of the holy Ghost is partly preparative, & partly operative. The preparation unto faith is 1. the illumination of the mind, partly by the ministry of the law, revealing unto us our miserable estate in ourselves; & partly by the ministry of the gospel, revealing unto us the mystery of our salvation by Christ. 2. the mollifying of the heart by the finger of the spirit, humbling us in the consideration both of our damnable estate in ourselves, and of the undeserved mercies of God offered in Christ. from which being effectual ariseth a desire both to be freed from that damnable estate, and to be made partakers of that happiness promised in Christ. 3. The invitation of the hearers, and the stirring of them up, to come out of that woeful estate, and to accept of God's mercies in Christ, by the Ministers of the word; who being the Ambassadors of God in Christ's stead, do beseech you, as if God himself did entreat you by them, t ● Cor. 5.18.20▪ that you would be reconciled unto God. The Holy Ghost having thus knocked at the door of our hearts, doth himself in his good time, open our hearts, as he did the heart of Lydia, to assent to, and to believe the Gospel. by which belief being lively and effectual, we receive Christ, not only in our judgements by assent, but also in our hearts by an earnest desire to be made partakers of him, and in our wills by an earnest purpose and settled resolution to acknowledge and profess him to be our Lord and Saviour, and to rest upon him for salvation. The Holy Ghost having wrought this assent, and by it this desire and purpose of applying CHRIST unto ourselves, and thereby also some beginnings of hope, of the hatred of sin, of the love of God, and of our neighbour, and of other graces, by which the Image of God beginneth to be renewed, and Christ to be form in us, being yet as it were Embryones in the womb, he teacheth every one of us, who have through his blessed operation the condition of the promise, to apply the promise to ourselves, and to believe not only that Christ is the Saviour of all that do believe, but also that he is my Saviour, that he died for my sins, and rose again for my justification, so that when the Minister, according to the word, pronounceth this general proposition, whosoever truly believeth in Christ hath remission of his sins, and shallbe saved, the conscience of every faithful man may both safely assume, but I through God's grace do truly believe in Christ, & also certainly conclude by the testimony of the holy Ghost, bearing witness with our conscience in the assumption, according to the word in the proposition, therefore I through the grace of God have remission of sins & shallbe saved. When the holy Ghost hath thus taught us to apply the promises unto ourselves, and hath sealed t Eph. 1.13. us after we have believed, and testified together with our spirits, u Rom. 8.15.16 that we are the children of God▪ then it appeareth, that we are already borne of God, & that we are the sons of God, w joh. 1.12 13. not only by regeneration, but also by adoption. And being sons, God sendeth forth the spirit of his Son into our hearts, crying Abba father. Gal. 4.6. By this faith, first apprehending, & then applying Christ unto us, we become not only the sons of God, but also members of Christ; & having union with him as out head, we have communion also with him, both in respect of his merit unto justification▪ first before God, and then in the court of our own conscience; and in respect of his graces unto sanctification, receiving of his fullness, x joh. 1.16. even grace for grace. As therefore men are first conceived and borne, before and they are borne before they are said to led a life in this world: so we must first be begotten and borne anew in our vocation and regeneration, before we can live unto God the spiritual life of sanctification. These two therefore were not to be confounded; sanctification being the end, as of our election Eph. 1.4. and of our justification, * Luk. 1.75. Tit. 2.14. ●. Pet 2.24. so also of our vocation. 1. Thess. 4.7. By our vocation, we are begotten unto God. by sanctification, we, being both begotten and borne anew, do live unto GOD. In our vocation, the spirit of GOD first draweth y joh. 6.44. us unto GOD: in our sanctification, we being already drawn, the Spirit of God doth z Rom. 5 14 Gal. 5 18. led & guide us in the way which leadeth to life. Vocation produceth Faith's Faith being begotten, produceth sanctification, both habitual (for the heart a Act. 15.9. is purified by Faith) & actual, for Faith b Gal. 5.5. worketh by love, producing good works as the fruit both of Fai●h and charity. I do not deny, but that Faith is a part of our sanctification, & of our inherent righteousness: yet this hindereth not, but that both itself doth sanctify us, and is also the mother of all other inward graces wherein our habitual sanctification consisteth, and of all the works of grace wherein our actual signification is occupied. For when the Holy Ghost doth regenerate us, he doth ingenerate the grace of faith in us, and by it all other graces. The second error That sanctification goeth before justification . The second (which is a consequent of the former) that sanctification goeth before justification. The contrary whereof I have proved in the discourse. whereunto I add. 1. that sanctification is the c Col. 1.22. end and fruit d Rom. 6.22. of our justification. the cognizance also and evidence whereby it is known, & therefore a consequent thereof. 2. As we are made sinners, first by imputation of Adam's sin, and then being guilty of his transgression, are made partakers of his corruption; so we are made just, first, by imputation of Christ's righteousness, and then being justified, we are in some measure made partakers of those graces, which he received without measure. Again, the persons of men being sinners in themselves, must be accepted of GOD as righteous in CHRIST, before either their qualities or their actions, (which when they are at the best are defiled with sin) can be acceptable unto GOD. Therefore we must be justified, before either our qualities or actions can be holy and righteous before GOD. Neither can there be any sanctification without justification, and reconciliation with God going before in order of nature: as there is no justification. without sanctification accompanying and following the same. For by the same faith whereby we are justified, we are also sanctified. Christ being apprehended by Faith to justification, dwelleth in us by his spirit to work in us sanctification, and to whom the merits of Christ apprehended by Faith are imputed to their justification; to them the virtue of his death and resurrection is applied by the Holy Ghost to the mortifying of sin, and raising again to newness of life. to which purpose the Apostle saith Col. 2. 12. by faith we are risen with CHRIST in Baptism. Again, faith, by which we are justified, in order of nature goeth before repentance, wherein our sanctification consisteth. It is a resolved Case by Calvine, Poenitentiam seu resipiscentiam non modò fidem continuò subsequi, sed ex ea nasci extra controversiam esse debet. See Calvin. instit. l. 3. e The title of that chapter in Calvin is fide nos regenerare. c. 3. §. 1.2. and by f De incarn. & ● gratia c. 20. Fulgentius, quòd vita sancta à fide sumit initium. The same is testified by the ancient Fathers, as Clem. Alexandr. storm. l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first inclination to salvation, after which follow fear, hope, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance. Ambros● de sacram. l. 1. c. 1. In Christiano prima est fides. Chr. home de fide, pe, & char. fidem esse originem iustitia. August. de pradest. SS. c. 7. fides prima datur, ex qua caetera impetrantur. Prosper. ad Dubium, 8. Ginev. fides omnium virtutum fundamentum. Greg. Moral. l. 2. c. 33. fidem primam in corde nostro gignit. If any object that the learned Chamier in his panstrat. l. 10. treateth of sanctification before justification let him hear his own apology. c. 1. n. 2. Debueramus sanctificationi justificationem praeponere, si nostri arbitrij methodus esset: ut tum re tum ratione priorem; quod ab ea profivat altera, sed quia Papistae non distinguunt, cogimur de sanctificatione prius dicere. The third er●or, that justification goeth before Faith. 3. The third, that justification and remission of sins go before faith. which may seem a strange assertion to be delivered by him, who holdeth, that sanctification; whereof faith, as he confesseth, is a principal part, goeth before justification. But this absurdity he salveth with a distinction; that he speaketh of justification, not in foro Dei, but in foro conscientiae: & consequently acknowledgeth no justifying faith, but that by which we are in our conscience assured of our justification. But when we speak of justification, as of a degree of our salvation, it is evident, that justification is to be considered as an action of GOD (for it is God h Rom. 8 30.33 that justifieth,) whereby he imputing to a believing sinner the righteousness of Christ apprehended by faith, absolveth him from his sins, and accepteth of him as righteous in Christ. As for that justification, which is in foro conscientiae, it is not justification properly, but the knowledge and assurance of it. Neither is that to be accounpted justifying faith properly, by which we are not justified before GOD, nor obtain remission of sins. But before and without this Faith by which we are justified in our consciences, The 4. error, that all the elect before their conversi●n, etc. stand actually reconciled and justified. that is, assured of our justification, we are as he truly saith, justified before God. The fourth, that all the elect before their conversion, and before they have Faith stand actually reconciled unto God▪ and justified before him, may also seem a strange assertion to be uttered by a godly man. For if this were true, than every one that will persuade himself that he is elected (which most men are ready to do, who will thank God for their election before they are called) may cast of all care of converting unto God, of repenting for his sins, of suing unto God for the pardon of them, o● believing in CHRIST; because without and before either faith or repentance he hath remission of his sins, and standeth actually justified before God, and reconciled unto him. And this is the very ground, whereupon carnal Gospelers, who i jud 4. turn the grace of God into wantonness, do build all their presumptuous licentiousness, that CHRIST having died for their sins, they need not to die to them, that Christ having freed them from sin and from damnation, they may sinne freely, and without danger; that Christ having reconciled them to GOD, and purchased salvation for them, they neither need to sue for reconciliation or pardon, nor take care of their salvation: that Christ having fully satisfied the justice of God by his obedience and sufferings, they neither are obnoxious to punishment, nor tied to obedience. But this assertion is most evidently confuted by the scriptures, which do teach, that the elect are by k Eph. 2. ●. nature the children of wrath servants to sin and sathan, enemies, and rebels against God, obnoxious in themselves to the fearful curse of God, as well as others; until they turn unto God, crave pardon of their sins, & lay hold upon Christ by faith, Than in deed, but not till then, they are reconciled unto God, l Col. 1. ●1. Rom. 5.10. who before were enemies: then, but not until then, they are actually redeemed, who were before bondslaves; then, but not until then, they are justified, who before were guilty of sin and damnation: then, and not until then, their sins are actually pardoned. For actual pardon is of sins past. m Orig in Rom. 3 lib. 3. indulgen. t●a non futuro ●um, sed preteri orun crimin●̄ d●tur . Rom. 3.25. and we may not presume that our sins are pardoned, before we repent of them, and much less may we dream, that they are actually remitted, before they be committed. For the better understanding whereof, we are to consider the merits of Christ, and the benefits which we have thereby, according to his own intention expressed in the covenant of grace (the condition whereof is faith,) and are not to extend them to those, to whom they were not intended, CHRIST is the Saviour of the world, yet all are not saved, nor to be saved: for many still remain in the state of damnation. he is the redeemer of mankind, yet all are not actually redeemed; for many still remain in the servitude of sin & sathan. For they that commit sin, are the servants of sin. Whereas if the son had made them free, they should have been free indeed. joh. 8.34.36. God was in Christ n 2. Cor. 5.29. reconciling the world unto himself; and yet very many, as they continued in their rebellion against God; so the wrath of God abideth upon them. joh. 3.36. Neither aught this to seem strange, sing the covenant of grace promiseth and assureth, neither salvation, nor remission of sins, nor other benefits of Christ to all, but only to those that believe. So God loved the world that he gave his only begotten son, that whosoever believeth in him should not perish but have life everlasting. john 3.16. Mark. 16.16. he that believeth and is baptised shalbe saved, but he that believeth not shall be condemned. To this purpose consider the diversifying of the phrase used by the Apostle, in the comparison betwixt the first and the second Adam. Rom. 5.19. As by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many (that is the multitude of them which shallbe damned) were made sinners: so by the obedience of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is the multitude of them that shallbe saved he doth not say, were made, but) shallbe made righteous. The reason of which diversity is this; because the Apostle had respect to all those elect, who as yet have not believed, either because as yet they were not, or as yet are not, or because as yet they were not, or yet are not called. For it is necessary that all men should confess and acknowledge themselves to be sinners in Adam ab origine, from their first being. For by generation the sin of Adam is actually communicated to all his posterity; and no sooner are they partakers of the humane nature, than they do participate in his sin. But we may not say, that the righteousness or obedience of Christ is communicated to all from their beginning, but only (I speaked after the manner of the scriptures, of those which are adulti) to those that believe. Neither are they in their generation, or before, made partakers of Christ's righteousness, but in their regeneration. That no man therefore should neglect the benefit of justification, as though he had already obtained it, before his conversion or effectual calling, or regeneration in which faith is ingenerated by the Holy Ghost in the souls of the elect; he speaketh in the future tense; that men should understand, that they are not borne just or justified; but that they shallbe justified, so soon as they turning unto God, shall believe in Christ, and that they are just, non nati, sed renati, not borne, but borne anew, Wherefore before we aught to presume that we are justified, we must be called, converted, regenerated. For whom GOD hath elected, them hath he called, according to his purpose; and whom he hath so called, them, and no other hath he justified. Rom. 8.30. Thus than we are to conceive of Christ's merits, and the benefits which we have thereby: that howsoever our Saviour CHRIST did in the days of his flesh meritoriously redeem and save men, paying a price of ransom sufficient for all, and fully satisfying the justice of GOD in the behalf of all that shallbe saved: yet notwithstanding noon are actually redeemed, or reconciled, or justified, but they only to whom the merits of Christ are applied; and they are applied only to those that believe (I speak of those which are adulti, for to elect infants, dying in their infancy, they are applied by the Holy Ghost) Neither can any be assured that they truly believe, but such as repent of their sins, and make conscience of their ways. This learned man therefore should have distinguished between the merit of redemption, and actual redemption: even as well as between the merit of salvation, and the actual profession thereof: Christ merited our redemption, and salvation long since; yea his merit thereof hat ever been in force since the beginning o Apos 13.8. of the world: but yet noon are actually made partakers of redemption, but such as to whom it is applied, that is to those that truly believe. for they only receive it, and to them only, according to the covenant of grace it was intended. Otherwise, he might say, that all the elect are naturally saved, for whom Christ purchased eternal life; who notwithstanding are not saved, so much as in hope, until they do truly believe. And if all the elect be actually justified before God, because Christ did merit their justification, why doth he not say in like manner, that all the elect are actually sanctified: seeing Christ was made unto us of God, not only righteousness, p 1. Cor. ●. 308 and redemption, but also sanctification; and hath as well merited our sanctification for us, as our justification. Again, what benefits we obtain by Christ we receive them by Faith: and therefore in the Scriptures, the same benefits which receive from Christ, are ascribed to Faith; by which Christ and his merits are ours; by which also Christ dwelleth 〈◊〉 Eph. 3.17. we live by Christ we live by Faith, Gal. 2 20. by Christ we have remission of sins; by Faith we obtain remission, Act. 10.43.26.18. we are justified by Christ, we are justified by Faith. Rom. 3.28. By Christ we are made the sons of God; by Faith we are made the sons of God. joh. 1.12. and so in the rest, & therefore to imagine that we are justified before God without Faith, is a dream. Moreover this assertion cannot stand with the perpetual doctrine of the Apostle Paul, who teacheth that we are justified before God by Faith, therefore not before, nor without Faith. By Faith, saith he, without works, that is, by the righteousness of Christ apprehended by Faith, and not by inherent righteousness. Neither doth he in those places speaked of justification in the court of conscience, whereby we are assured of our justification; for as before men we are justified q jam 5. ●●. , that is, declared and known to be just by good work●; so much more by our good works (by which we are to make our election, r ●. Pet. ●▪ 1●. our calling, our justification sure) we are justified in our own conscience, that is, assured of our justification. And to conclude, this assertion is such a paradox, as neither Protestant nor Papist did ever hold, that a man who is come to years, is actually justified before God, before and without Faith. The fifth error. 〈…〉 not the mother-grace . 5. The fifth. that faith is not the root nor the mother of other graces, and that the soul is not dispo●ed to believe, sooner than to love God, or our neighbour, or to produce the act of any other grace. But this I have sufficiently disproved in the discourse showing evidently that as without faith, there can be no other grace; so not ●●ely from it all other graces do spring, but also according to the measure and degree of it, is the measure and degree of all other graces. We are not disposed to love GOD as we aught, until we be by faith persuaded of God's love towards us; we cannot hope for the performance of God's promises to us, unless by faith we are persuaded that they belong unto us: we cannot trust in God, nor rejoice in him, unless by faith we are persuaded of his goodness and bounty towards us, and so in the rest▪ and what is more plain, then that love, which is the fullfilling of the whole law proceedeth from a 1. Tim. 1. ●●. faith unfeigned, as being the fruit thereof. Chrusostom and Theophylact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the mother and fountain of all graces, and Calvin, b 〈◊〉. l. ●. c. ●. § 41. sola est fides, quae in nobis charitatem primùm generat, it is faith only which first engendereth charity in us, it begetteth also hope and newness of life, as he c §. 41. ● 3 ●. ●. saith. But to omit other testimonies, St. Peter seemeth to acknowledge this truth. 2. Pet 1.2.3 where he prayeth for them to whom he writeth, that grace and peace be multiplied unto them, by the knowledge of God and jesus our Lord, according as his divine power hath given unto us all things that pertain to life and godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us &c. that is by faith. 6. The sixt. that faith is affiance, The sixt 〈◊〉. that Faith ● affiance. and so to be defined; and that trusting to the promise is the proper act of faith as it justifieth. &c. But I have proved, that faith is not affiance, nor affiance faith. But a fruit of faith as well as hope, and that by faith we have affiance. Eph. 3. ●2. whereunto I add▪ that the trust in GOD'S promises to be in particular performed to us, is not faith, but hope. Yea but promises, sayeth he, are both true and good, therefore our assent to them is with adherence, affiance, and trust. Answ. the promises are true, the things promised are good, we believe the promise, we hope for the thing promised. As contrariwise God's threatenings are also true, and the things threatened evil As therefore he that believeth the threatening to be true feareth (if it be applyable to himself) the thing threatened, & yet this fear is not of the nature of faith, but a fruit & consequent thereof: so he that believeth a promise to be true, & can apply it to himself, trusteth & hopeth for the thing promised, which trust in respect of the promise, is no more of the nature of faith, then fear in respect of the threatening. But that affiance is of the essence of justifying faith, he will make good by diverse reasons; first, from the phrases of believing, a Ioh 1 ●●. Ron, 10.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, b Rom. 4. ●. Act 1●. 3●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or c Eph. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in or upon which imply affiance. Answ. that as I said in the discourse, affiance is such an unseperable fruit of faith, that sometimes it is employed in the phrase of believing in Christ. For that phrase may and sometimes doth imply three acts; the first of assent; that he is the Saviour of all that believe in him: which assent, if it be lively and effectual is the proper act of that faith whereby we are justified before God and in this sense the phrase, of believing in him, is ordinarily used in the Scriptures, yea sometimes it is attributed to those, who have assented only by a bore historical, and temporary Faith, which is the Faith of hypocrites, and all worldlings, as john 2.23. d W● believe on him and on his name is all one, Ioh 3.18. & 12.42. compared with john 5.44. john 4 39 Many of the Samaritans believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ, upon the report of the woman; who, being confirmed in their faith by hearing himself; say to the woman. 42. we believe no more because of thy report; for we ou●selves have heard him. Now what was her report? that he had told her all things that ever she did, & therefore that he was the Christ. this is all that they believed, when they were said to have believed in CHRIST. And what was their Faith, which was confirmed by hearing himself? that this is indeed the Christ the Saviour of the world. And this, as I said, is the ordinary signification of the phrase in the New Testament. see john 7.31. 8.30.31.33. 11.26.27. Act. 8.37. so the Hebrew, is joined with belief, not only in God, but in his Prophets also; not that we are to put affiance in them, but to given credit to them as to the messengers of God, Ex. 14 31. 2. Chro. 20.20▪ The second act is of application, when believing truly that he is the Saviour of all that believe, I therefore believe that he is my Saviour: which is the act of that special faith, by which we are justified in our conscience in which sense the phrase seems to be used 1. joh. 5.13. in the later clause, but in the first part of that verse in the former sense. so joh. 20: 28.29 Gal. 2.20. The third act is of affiance, that because I do believe not only that he is the Saviour of the world, but also my Saviour▪ therefore I rest upon him for salvation, & thus joh. 14.1. But this is not the act of faith, as it justifieth us before God, nor yet the proper act of the special faith, which doth justify us in our conscience, but a fruit and consequent thereof. For if I truly believe that Christ is the Saviour of all that believe, then must I consequently believe that he is my Saviour, (for the general always includes the particulars) and if I do truly believe that he is my Saviour, then shall I consequently put my trust in him for salvation. Or more plainly, to use his own terms; he saith, that the proper act of faith, as it justifieth, consisteth in trust, or reliance upon the promise for our own particular, when the soul dependeth wholly, or trusteth perfectly in the promise, for remission of sins, and for salvation. But say I, a man cannot at all, and much less wholly and perfectly trust in the promise to be performed to himself, unless he be first persuaded, and in some measure assured, that the promise doth belong unto himself, which persuasion is the act of special Faith. A man cannot be assured at all, that the promise belongeth to himself, unless he have the condition of the promise, which is a true justifying faith. for the promise is not made to all, but to those that truly believe. Therefore I must have a justifying Faith, which is the condition of the promise before I can be assured that the promise belongeth to me. I must be persuaded that it belongeth to me; before I can confidently trust that it shallbe performed to me. But let us consider his testimonies, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he allegeth joh. 1.12. where to believe in CHRIST is the exposition of receiving Christ. Now we receive Christ, first, by assent, and then by application, whereof affiance is a consequent. 2. Rom. 10.14. How shall they call upon him in whom they have not believed? where the phrase is used as V 11. whosoever believeth on him, shall not be ashamed, and that as the proof of V 9.10. If thou shalt with thy mouth confess the Lord jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness &c. for the Scripture saith, whosoever believeth on him, &c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he citeth, 1. Rom. 4.5. he that believeth on him that justifieth the ungodly (as Abraham did) his Faith is counted righteousness e v. 5. . Now of Abraham it is said, that he believed God f v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was counted to him for righteousness. 2. Act. 16.31, Believe on the Lord jesus, saith Paul to the jailor, which he performed v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he quoteth Eph. 1.12. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who have before hoped in Christ▪ he might more truly have quoted, Mark. 1.15. though against himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believe the Gospel: and the like he might have alleged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24.25. slow of heart to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Prophets have spoken. His second argument is taken from the opposition of Faith to distrust, or doubting; where as he confoundeth Faith and affiance, so he confoundeth also doubting (which is opposite to Faith) and distrust which is opposed to affiance; between which there it a great difference; for doubting is not contrary to affiance, but to assent; for to doubt is to withhold the assent. the places which he quoteth, do both concern doubting. Rom. 4.20. jam. 1.6. in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often g Mat. 21.21. Mark. 12.23. Act. 10. ●0. 11.12 Rom. 14.23. used in the Scriptures, but never in the signification of distrust. I deny not, but that distrust, & distrustful fear are * Both. in Top Cicer Repugnantia dicuntur contrariorum consequentia ad ●lterum-contrarium relata vigilare & dormire contraria sunt, ste●●ere autem & vigila●e sunt re●u●●antia. repugnant to faith: but that proveth not faith to be affiance, but because affiance is a necessary consequent of Faith, hence it is, that distrustful fear, which is want of affiance, proceedeth from doubting, h Mat. 14.30. ●● which is want of Faith, Mat. 8.26. why are ye fearful OH ye of little Faith. Mark. 5.36. fear not, only believe. His third argument from 2. Tim. 1.12. I know whom I have believed, &c. is to little purpose; for although in the words following the Apostle saith, I am persuaded, that is, I believe, that he is able to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my depositum, or that which I have committed to his trust; yet this proveth not, that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have believed, implieth trust, unless he understand the words, as if the Apostle had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know to whom I have entrusted or concredited myself. But that is an other use of the word, much differing from that which is in question, signifying as much as concrediting, or committing to one's trust, & is as well attributed to God, as to man. john 2.23.24. Many believed in Christ, to whom he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entrust himself. And in this sense the word is sometimes used, both in the active voice with the dative of the person, & i joh. ● 24▪ accusative of the thing, as Luk. 16.11. & also in the passive, and that also with the accusative of the thing. Rom. 3.2. 1. Cor. 9.17. Gal. 2.7. 1 Tim. 1.11. Tit. 1.3. 7. The seventh, The seventh error, that there is no other justifying faith, but that by which we are justified in our conscience. which I take to be the original of some other of his unsound opinions, that he holdeth no other justifying faith, but that whereby we are justified in the court of our conscience. for before God all the elect, as he teacheth, stand actually justified before, & without faith. so in deed they do before this faith, and so it is also true, that sanctification goeth before this justification; & remission of sins before this faith. for how can a man be assured of that which is not? The proper act of this faith by which we are justified in our conscience (that is, as I understand it, assured in some measure of our justification, is, as he teacheth, to trust wholly & perfectly to the promise of forgiveness of sin & eternal life, for remission and salvation. For by this faith, as he teacheth, the Lord giveth us assurance of our justification by Christ's righteousness; whereupon follows peace of conscience, and that kind of fiducia, which we call (saith he) assurance or full persuasion of the pardon of our sins. this is a fruit of the other fiduciae or trusting to the promise itself, wherein standeth the proper act of justifying faith. And it follows not always presently but after sometime, haply a long time. which he speaketh for the comfort of those, who doubt they have not faith, because they not that full assurance. Here diverse things are to be misliked. 1. that he maketh affiance the proper act of justifying faith, which I have already disproved. 2. That he holdeth, that there may be a full affiance, whereby a man may wholly and perfectly trust to the promise, without the like assurance. But this is a manifest error borrowed from the Papists; who hope well of the remission of sins, but dare not believe it. For this full affiance in trusting wholly and perfectly to the promise for the performance of it to a man's self, is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope▪ which ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith. where, by the way. you may take notice of a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the scriptures: the first is a ●ol. 2. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assurance of full persuasion of understanding to the acknowledgement of the mystery of God, and the Father, and of Christ. this is the plerophory of assent, when a man understanding the mystery of the Gospel, giveth full assent thereto, that it is true, and that jesus the Son of the blessed Virgin, is the eternal Son of God, and the Saviour of all that truly believe in him. The second b Hebr. 10.22. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assurance of faith, when thou applying the promise to thyself, dost assuredly believe, not only that Christ is the Saviour of all that believe, but also that he is thy Saviour. The third is c Heb. 6. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the assurance of hope; when thou being fully persuaded, that Christ is not only the Saviour of the faithful, but that he is also thy Saviour; dost assuredly trust and hope to be saved by him. Every one of these plerophories or assurances are infallible in their kind, nec falsum iis subesse potest: but this is absolutely to be understood of the first, the object whereof is the word of God, which is principium fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second is not absolutely true, as a principle like the former, but as a conclusion is necessarily and infallibly true, concessis praemissis. For if this proposition be true, that Christ is the Saviour of all that truly believe (which is the undoubted word of God: & if this assumption be true also, but I through God's mercy do truly believe, (which is certainly true in all the faithful:) then this conclusion cannot be false; therefore Christ is my Saviour; whereupon follows the plerophory of hope; that seeing he is my Saviour, therefore I do assuredly hope for salvation by him. 3. That he maketh the assurance of Faith to be a consequent of that assurance of trust, which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope▪ the contrary whereof is true, for as hope is a consequent and fruit of faith; so from the assurance of faith proceedeth the assurance of affiance & hope; & according to the measure & degree of that, is the measure & degree of this. Neither is it possible, that a man should have a full affiance wholly and perfectly to trust to the promise to be performed to himself, who is not first fully assured, that the promise doth belong to himself. And therefore it is but a cold comfort, to be given to a man distressed in conscience, to tell him, that if he have affiance to trust wholly and perfectly to the promise for remission of sin, he hath faith, though he have not full assurance. But miserable comforters are they, who reach (as this man doth not) that where is not full assurance, there is no faith. But if we desire to minister true comfort to the distressed conscience perplexed with doubt concerning faith; we must unteach these doctrines, either that justifying faith is an assurance of remission, and much less a full assurance; or that it is affiance, much less a full affiance, trusting wholly to the promise for the performance of it to a man's self; which cannot be had, unless thou hast the like assurance that the promise doth belong to thee. For indeed that faith, by which we are justified before God, is neither assurance properly, nor affiance, for assurance is the second degree of faith, by which we are not justified before God, but in the court of our own conscience; and affiance is a fruit and consequent of both. Ask then the party distressed this question. Dost thou believe, that the promise of the Gospel concerning remission and salvation doth belong to thee? If thou dost, than thou hast assurance, that CHRIST is thy Saviour, and that by him thou hast remission, and that by him thou shalt be saved I● he cannot affirm, that he believeth the promise to belong unto him, never go about to persuade him, that he trusteth to the performance of the promise unto himself. But ask him again, dost thou truly believe, that jesus the son of the blessed Virgin is the eternal son of God and Saviour of all that truly believe in him? If he say he doth so, tell him then thou hast the condition of the promise, therefore thou mayst, and thou must undoubtedly conclude, that he is thy Saviour, and that thou shalt be saved by him. If he say, he doubteth, whither he doth truly believe, that CHRIST is the Saviour, because many say they believe, who do not truly believe. Ask him again, dost thou believe that in thyself and by nature thou art no better than a firebrand of hell, a vassal of sin and Satan, subject to eternal death and damnation? To this no doubt he will say, Yes. say then it seemeth you believe the sentence of the law concluding you under the curse, but do you not also believe the Gospel, that notwithstanding the guilt of your own conscience accusing, and the sentence of the law condemning you, you shallbe blessed, if you believe in Christ? this also, if he have any grace, he will confess, as being the express doctrine of the Gospel, Ask him then, is there any other means, whereby you may hope to be saved, but by Christ? he will say, he renounceth all other means, well then, you acknowledge (you may say) that in yourself you are a wretched sinner, but yet notwithstanding by Christ you shall be happy, if you shall believe in him, tell me then, have not you earnestly desired to come out of that damnable estate, wherein you were by nature, and to be partaker of that happiness purchased by Christ for all that believe in him? he will say he hath, and that he hath often expressed this his desire by hearty prayer. But you believing (may you say) and desiring those things, have you not also resolved to acknowledge and profess CHRIST to be the only Saviour, and to rest upon him alone for salvation, renouncing all other means, and to acknowledge him to be your Lord, & therefore to obey him, and serve him, making conscience of all your ways? All this have I done (will he say) and yet I have not assurance, But say I, if thou hast done all this, than thou hast a true justifying faith, For to believe in Christ is to receive him and thou hast received him not only in thy judgement by a firm and lively assent, but also in thy heart and will, by an earnest desire and settled purpose of application, by which thou hast received him to be thy Saviour. Hereupo I infer, that thou hast the condition of the promise, and therefore that the promise doth belong unto thee, and that thou believing truly, that jesus is the Saviour of all that believe in him, he is thy Saviour, and therefore needest not, yea thou oughtest not to doubt of thy salvation for by refusing to apply the promise to thyself, when thou hast the condition thereof, thou makest God a liar. 1. joh. 5.10. If thou wilt not believe me, yet believe the Apostle Paul Rom. 10.9.10. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thy heart, that GOD raised him from the dead, thou shalt be saved. For with the heart, man believeth unto righteousness, and with the mouth, confession is made to salvation. Believe St. john, whose first epistle was written to this very purpose, that those who truly believe that jesus Christ is the Saviour, might have assurance that he is their Saviour. 1. Ioh 5.13. for so he writeth in the same Chapter. v. 1 Whosoever believeth that jesus is the Christ, is borne of God, and v. 5. whatsoever is borne of GOD overcommeth the world, and this is the victory that overcommeth the world, even our faith, who is he that overcommeth the world, but he that believeth that JESUS is the son of GOD? Believe our Saviour himself; For, if being asked with the Apostles, what you think he is, thou shalt answer with St. Peter, thou art the Christ the son of the living God, he will pronounce thee blessed. Mat. 16.16. If for all this thou canst not gather assurance, know then, that the premises being granted, thou canst not but have assurance; unless thou wilt deny the conclusion, which cannot possibly be false, the premises being true. But for thy better assurance, tell me, what you are to think of a man believing truly that jesus is the Christ yet in respect of his spiritual estate is so poor, that he is as it were a mere beggar, who having nothing of his own, whereby he might hope to be saved, dependeth wholly upon the mercies of God, and merits of Christ? even as beggats, who having nothing of their own, depend upon the alms of well disposed people, what think you of him, who believing that Christ is the Saviour, is not yet assured, that he is freed from that damnab●e estate wherein he is by nature▪ but mourneth in the sense and acknowledgement of his woeful condition, desiring to befreed from it? what think you of him, who truly believing that jesus is the CHRIST but not yet assured of his justification doth therefore hunger and thirst after righteousness? whatsoever you think of them, or whatsoever they be in their own sins, they are justified before God. And that I prove thus. Whosoever are blessed, are justified, and contrariwise; but all believers though they be beggars in spirit, though they mourn, though they do but hunger and thirst after righteousness, are blessed by the testimony of our Saviour himself, Mat. 5.3.4.6. where directing his speech to them that believe v. 1 2. compared with Luke, 6.20.21.22. he saith, Blessed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beggars in spirit, blessed are they that mourn, blessed are they that hunger and thirst after righteousness. 4. This assertion cannot stand with the orthodox doctrine of justification by faith. For that teacheth the justification of a sinner, or as the word signifieth of an c Rom. 4.5. ungodly person before God, this justification is neither of an ungodly person, but of a man already justified before God, and also sanctified; neither is it before God, but in the court of conscience. that justification is an action of God, acquitting the sinner, and accepting of him as righteous by imputation of Christ's righteousness: in this there is no such matter, in that we are taught, that by faith a sinner doth receive remission of sins, and that he is to believe to that end, that he may obtain pardon, and to the same end is both to repent of his sin, and to sue for pardon. by this doctrine are taught, that a man hath his sins actually forgiven, not only before he believe or repent, or sue for pardon, but also before he commit them; there we are taught, that a man is justified before God by faith; here that a man is justified before and without faith; There we are taught, that faith doth justify, not as it is an habit or quality inherent, or as a part of inherent righteousness; but only as the hand receiving Christ; who is our righteousness, and is therefore said to justify, because the object which it receiveth, doth justify. But according to the new doctrine, faith doth neither justify, as the hand to receive Christ unto justification, nor in respect of the object, but as a part of the general habit of grace infufed, not justifying a sinner before God by apprehension of Christ's righteousness, but assuring the party already sanctified and justified of his justification and salvation: in that we are taught, that we are justified by faith alone; but in this, we are justified, that is, assured of justification, not only by faith, but by good works, and all other means, by which we are to make our calling and election sure. 8. The eighth. that faith, The eighth error, that assent is not the act of justifying faith. as it is an assent, doth not justify; the contrary whereof (speaking of a true, lively and effectual assent) I have fully, and (as I hope) sufficiently proved. But let us examine his proofs▪ the first is this. The Act of justifying faith is supernatural, Eph. 2.8. john 6.44.45. this assent to the truth of the Gospel, concerning salvation by Christ, is not supernatural. ergo. I deny the assumption, and affirm, that the true, lively, and effectual assent is supernatural, & cannot be had without the help of the holy Ghost, as being a proper work of the holy Ghost, when he doth regenerate any of us. No man can say, that jesus is the Lord, f 1. Cour 32. ●● but by the holy Ghost. And who knows not, that it is the proper work of the holy Ghost in the ministry of the Gospel, to open the hearts of the elect, as he did the heart of Lydia g Act. 16. , to assent unto the word? To use arguments to persuade the hearers to embrace the Gospel, and to receive Christ, may be the work of the Minister; but to persuade the hearer thereunto, is the work of the holy Ghost. Again, that whereby we become the sons of God, is not a work of nature, but of the regenerating spirit, by this lively assent we become the sons of God. for, By this effectual assent, as I have showed, we receive CHRIST, But as many as received him, to them he gave this power to become the sons of God, h Ioh 1 12.13. even to them that believe on his name, which are begotten or borne not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. would you therefore know who is borne of GOD? Whosoever i joh. 5.1. believeth that jesus is the Christ, is borne of God. But the assumption he proveth thus: Whatsoever the understanding by the only light of nature judgeth to be honest and good, that the will can desire or will by the only strength of Nature, But by the only light of nature the understanding ●udgeth that it is an honest thing to believe God's authority revealing any thing unto us. Therefore the will by the only strength of nature may desire this act of believing; and so consequently there is no need of grace to move the will to command the understanding. If any man imagine, that this conclusion doth contradict my assertion, affirming such an assent, as I have spoken of▪ to be saith▪ he must understand, that I speaked not of a bore assent to whatsoever God revealeth unto us; but the assent must be thus qualified. First it must be a willing, or voluntary assent. For the understanding whereof, we must know, that whatsoever the understanding conceiveth and judgeth to be true and good, that the will doth receive as true and good; for for the will is intellec●us extensus, And such is the natural harmony between the understanding and the will that as the will follows the judgement and resolution of the practice understanding; so the will having received for true and good, that which the understanding hath so conceived, the mind or the reasonable soul doth both assent to it as true, and approve it as good. so that the assent and approbation of the mind is an act both of the understanding and of the william. But how the will, which naturally follows the direction of the understanding, should (as he speaketh) command the understanding to assent or approve, I do not conceive. But on the contrary, I suppose, that the mind many times doth assent, not only without the command, but also without the consent of the will: as namely, when the understanding of a man or devil, doth know a thing to be true, but doth not conceive it to be good, but hurtful and pernicious to himself. That there is a God who is the judge of the world, that this God is just, that he hath prepared hell for the wicked: the devils, and wicked men do conceive and know to be true, and because they cannot deny it, they do acknowledge, and after a sort assent unto it: but yet this truth they do abhor, and with horror they do believe it, jam. 2.19. The legion of devils did know our Saviour CHRIST, and confess bim to be the Son of God, but with horror, fearing jest he come to torment them before their time, Mark 8.29. so that the wicked, both men and Angels do many times believe that, which they do not willingly assent unto, but abhor, and wish it were otherwise. But the faith of God's children is a willing assent. Secondly, it is a true, lively and effectual assent. For in Divinity we are said to believe, and by Faith to know no more than we believe effectually, & know by a lively faith. Now where there is a true, lively, and effectual faith, it worketh a disposition in us answerrable to that which we believe and know. The wicked do believe after a sort, that there is a God, that he is just, and good, that he is infinite in essence, power and wisdom, &c. that JESUS the Son of the blessed Virgin, is the Saviour of the world, &c. yet noon of all this do they truly and effectually believe. For if they did believe in deed, that there is a GOD, they would not deny him in their deeds, behaving themselves as if there were no God. If they did truly believe that he is good, yea goodness itself, they would love him; if just, they would fear him; if omnipresent, they would walk before him; if omnipotent or all-sufficient, they would either trust in him, or fear him, if omniscient, they would not play the hypocrites before him. If they did truly believe, that JESUS is the Saviour, they would desire to be made partakers of his merits, they would be careful to apply them to themselves, they would rest upon him for salvation, they would obey and serve him as their Lord. But he that saith he knoweth him, that is, believeth in him, and hath no desire nor care to keep his commandments, l john 2.4. he is a liar (saith S. john) & there is no truth in him, That faith therefore, which is not lively and effectual, but a dead faith, as S. james m jam. ●. ●0 calleth it, is no more to be accounted a true faith, than the carcase or sergeant of a man is a true man. 3. The formal object of this assent, as it justifieth, is not every truth revealed of God (though it believeth whatsoever God hath revealed in his word) but that only which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the truth of God n joh. 5.33.18.37 1 Tim 2. ● . that is, the Gospel, which is the truth of GOD in CHRIST, or his truth concerning salvation by CHRIST. Now to given a willing, lively, and effectual assent to his truth, fare exceedeth the strength of corrupted nature. john 6.44. Mat. 16.16, 17. These things thus premised, I come to his argumentation, and first to the proposition, which if it were universally true, as it is propounded (whatsoever the understanding by the only light of Nature judgeth to be honest; that the will can desire by the only strength of Nature) then might I as lawfully assume, and conclude thus, to the great comfort of the Pelagians and Arminians, (whom in diverse other points he doth worthily oppose.) But by the only light of nature the understanding judgeth it to be an honest & a good thing to believe in God and to obey him, to believe in him, I say, no● only as true in his word, but also as faithful in his promises; and consequently to trust in him, for the performance thereof, likewise to obey God commanding us any dvety, as namely to turn unto him by unfeigned repentance, and to lay hold upon CHRIST by a true faith; therefore by the only strength of nature, the will may desire or will any of these acts, namely to turn unto God by unfeigned repentance, to lay hold upon CHRIST by a true faith to trust unto God for the performance of his promises to us, which in his conceit, is the very act of Faith, as it justifieth. I come to the assumption: where, I confess, in a confused generality, the understanding, by the only light of nature, judgeth it an honest and good thing to believe what God revealeth indefinitely, but when you come to the particular object of justifying Faith, viz. that JESUS CHRIST is the Son of GOD, and Saviour of all that believe in him; this either they will deny to be revealed by GOD; as to the jews the preaching of o 1 Cor. 1.23. of CHRIST crucified was a stumbling block, and to the Greeks' foolishness: or if they do given a kind of assent unto it, yet they neither do nor can believe it by a lively and effectual assent. His second reason. That is no hast of justifying faith which is found in devils, heretics, hypocrites and reprobates: But this assent to divine revelations; because of God's authority, is to be found in devils, heretics, hypocrites, and reprobates. Therefore this assent is no act of justifying faith. Answ. The proposition is not universally true: for so much of faith as is found in the wicked, either men or Angels, is common to them with the faithful and elect, and without it there can be no faith. if therefore justifying Faith do assent to divine revelations, because of GOD'S authority, and there can be no justifying faith without this assent; then it follows, that to assent is an act of justifying faith. But I answer to the assumption, that this assent (meaning a willing, lively, and effectual assent to the truth of God in Christ) is not to be found in devils, whose assent is not so much as willing, but with horror, even to that which they abhor, as himself confesseth; not in heretics, who as they are heretics, descent from the truth. For though that assertion of the Papist, that any one act of infidelity bereaveth a man of faith, be wicked and desperate; yet this is true, that howsoever the proper object of faith, as it justifieth, is Christ: notwithstanding by the same faith by the which we are justified, we believe, not only all other articles of the Christian faith, but also p Heb. 11.3 etc whatsoever God hath revealed in his word: and whosoever doth refuse to believe whatsoever God hath revealed in his word, he hath not a true faith. Not in hypocrites and reprobates, whose seeming faith is neither lively, not true, but dead and sergeant, not formata, but infermis, In deed this distinction of faith, that it is formata or infermis, according to the meaning of the schoolmen and Papists is to be rejected, and that in two respects, ● because they propound it as a distinction of a true justifying faith, when as it is not possible, that that faith which wanteth his form, & which is dead, and therefore hath not his true being, should justify: neither is it possible, that that faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, effectual, by an active efficacy, as namely to justify, which is called actus secundus, which hath not the formal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is called actus primus. Secondly, because the Papists in this distinction imply, that charity is the form of faith, and as it were the soul thereof, which they seem to ground on james 2.26. for how can one habit be the form of an other, especially such an habit, as is the fruit and consequent of the other? for charity which is the end of the q 1. Tim 4. ●. law, proceedeth from faith unfeigned. For when we are by faith persuaded of GOD'S love towards us in CHRIST, then are we moved to love GOD, and our neighbour for GOD'S sake, and the more we are assured of GOD'S love, the more is our heart inflamed with fervent love towards GOD, as I have showed. And if the habit of charity cannot be the form of faith, then much less can good works which are the outward first-fruits both of faith and charity; or as the Apostle speaketh of faith quae operat●r per charitatem which worketh by love. G●● 5.6. Neither doth the Apostle S. james compare works to the soul, but to the breath, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath) doth properly signify, and so is used in many places, where it is called the spirit of the mouth▪ and the spirit of the nostrils, so that the meaning of St. james is, as the body without breath is dead▪ even so faith without good works (which are as it were the breathing of a lively faith) is dead. Not that ever it lived, but because it is without life, as many things are said to be blind which never saw, and dumb which never spoke. But howsoever this distinction in the popish sense is to be rejected: yet it cannot be denied, but that as knowledge is either literal, which is an idle knowledge swimming in the brain, but not working on the heart and conscience; or spiritual, which is a powerful and operative knowledge so faith, is either a true lively and effectual, or else a sergeant and a dead faith, which some call a bore historical faith, answerable to the literal knowledge. The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diverse places, and Gal. 5.6 it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, effectual (as that prayer which availeth much, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 5.16) or effectually working, or active, having in it duplicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act, beth the first and the second, the first, which is as it were the for●●●, whereby it truly i● and in respect whereof it may be called ●ormata, which as Solomon speaketh of other graces, r Pro. 3 21. is tushijah, the very essence and entity, the soundness and integrity of it, in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth, and is effectual, having efficacy in itself. The other. which is astus secundus, whereby it is lively, active, and effectual, in bringing forth the acts and operations or the first-fruits and effects of faith. In respect of the former, it is said to have root; whereby I understand that apprehensive and attractive power of faith in apprehending and receiving Christ; in respect of the latter, it is said to be fruitful and working by love; the latter, which is not unfeigned, is sergeant, having nei●her root, Luke 8.13. nor fruit, and therefore is, as S. james saith, s jam. 2. ●0 26. dead. Now as the sergeant of a man is not truly a man, though called by his name; so this sergeant & dead faith, which is the faith of hypocrites (though it have the name of faith) is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed and truly, but aequivocè; and being not a true faith, is not faith, for ens & verum convertuntur, and in this sense it may well be called informis. That faith therefore which is common to devils, to heretics, to hypocrites, and reprobates is not true, but sergeant; not lively, but dead; nor formata, but informis. And thus have I defended that necessary, and as I am persuaded most comfortable truth, which I delivered in the Discourse concerning the certainty of Salvation. A TREATISE OF THE CERTAINTY OF PERSEVERANCE: MAINTAINING THE TRVETH OF THE 38th ARTICLE OF THE National Synod holden at Dublin in the year 1615. That a true, lively, justifying faith, and the sanctifying spirit of God, is not extinguished, nor vanisheth away in the regenerate, either finally or totally. JOHN 11.26. Whosoever liveth and believesh in me, shall never die. Believest thou this? DUBLIN, Printed by the Society of Stationers. An. Dom. 1631. A TREATISE OF THE CERTAINTY OF PERSEVERANCE. CHAP. I The Method of this Treatise. Of whom this question is to be understood. Two sorts of men in the Church: The testimony of Antiquity. § 1. THat we may the more orderly proceed in the handling of the question of the certainty of Perseverance: The Method observed in this Treatise. we will first set down plainly and fully the state of this controversy: and secondly we will prove the certainty of Perseverance by evident arguments; thirdly and lastly, we will answer the objections of the adversaries, and namely of Bellarmine the Goliath of the Papists. § 2. The question concerning the certainty of Perseverance is not to be understood of those that be regenerate of those that believe, The question understood of those which truly believe. of those that are justified and sanctified, of those that be the children of God in show and appearance, in opinion and profession, or 〈◊〉 the judgement of charity only; but of such as are truly regenerate, of such as truly believe, of such as are truly justified and sanctified, of such as truly are the children of God. De eccles minist. l. 3. c 7. The distinction of truth examined . And whereas Bellarmine coineth a distinction of that which is true, that there is verum essentiae, & verum permanentia, true in respect of essence, and true in respect of continuance, unto which some add a third, viz. of firm solidity. t R. Th' c. ●. Voss hist pelag l. 6. the●. 13. Whe●by they would signify, that a man may have the first, add yet not the second, nor third: I answer, 1. that the nature of truth is simple, as being one and the same; and that is it, which they call verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or verum essentiae, unto which is opposed, false, sergeant, or seeming only: For true is that saying of Philosophers, ens & verum cr●vertuntur; & therefore what is not truly, is not indeed: and that of S. Augustine, u 〈◊〉. l. 1. c. 5. verum est id quod est; falsum, quod non ita est, ut videtur. so that in this question he is a true Christian, who is sounded and upright. Secondly, that the branches of this distinction are conincident: For that which is true veritate essentiae, is also true veritate permanentiae; and that which is true veritate essentiae & permanentiae, doth also in time become true in respect of firm solidity; such as they call faith & charity rooted, and grace confirmed. Now the second is not a distinct sort of truth, but a consequent, a sign and note of that which is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed, or secundùm essentiam. A consequent, I say, for therefore is faith or any other grace permanent, because it is true, and sound. A note, or sign, for as all true graces are permanent; so whatsoever is not permanent, is not true. Wherhfore this distinction being applied to the present question maketh wholly for us. For what saving grace soever is true, in respect of the essence and being, is also permanent, and the not being permanent, is an evident sign of the not being true. If you abide in my word, saith our Saviour Christ, w john ●. 31 ye are (he doth not say you shalbe, but ye are) truly my disciples. Your future perseverance will be a plain evidence of your present soundness and integrity▪ as contrariwise defection, or falling away is a plain evidence of unsoundness and hypocrisy going before. To which purpose S. john saith, x 1 john. ●. 1● they went out from us, but they were not (he doth not say, they are not, but they were not) of us; not, not when they lived among us, and made the same profession with us. For if they had been of us in deed and in truth, if they had been sound and upright Christians, they would surely have remained with us. For as Tertullian saith, y De praescrip. c 3. Nemo Christianus nisi qui ad finem usque perseveraver●t: Not man is a true or sounded christian, but such as persevereth to the end. And Augustine z De corropt, & gratia c ●. , Si perseverantiam non habent (quos appellamus & electos Christi discipules, & Dei filios) t●in eo quod caeperunt esse non manent, non verè appellantur, qui appellantur quod non sunt. If those whom we call the elect disciples of Christ, and sons of GOD have not perseverance, that is, continued not in that which they have begun to be; namely, in their own profession and opinion of others, they are not called truly, who are called that which they are not. Therefore every true or sounded Christian persevereth to the end▪ and therefore also what saving grace soever is true veritate essentiae; is also true veritate permanentiae. Now they who add the third, which they call the truth of firm solidity, do confess, that those graces which are true in that sense or degree, are permanent: and that he, who so believeth, believeth always; and he that is justified by such a Faith, doth never lose his justification. But though there be degrees of all saving graces, as namely of Faith, that it is sometimes weaker, and sometimes stronger, sometimes less, sometimes greater; and of Charity, that sometimes it is more fervent, sometimes more remiss, &c. yet all saving grace which is true veritate essentiae, not only is true veritate permanentiae, but also in time * Aug de verb. Apost ●orm. 13. ●. 10 increaseth and groweth to firm solidity. All true Faith is rooted like the seed sown in good ground Luk. 8.13.15. Non modo quoritur quanta sit charitas, u. tium magna aut par●a, an mediocris: u num vel su quaero. Si nata est, latendo erescit, eresceodo perficinetur, perfect ● permanebit. which bringeth forth fruit with patience: and that which wanteth root, is sergeant. Every sound & upright Christian is like the Wise man Mat. 7.24.25. which built his house upon the rock, whose building cannot be overthrown. And therefore that is true, which they cite out of Augustine's c Tract. 106: ● jona: , and maketh for us; that vere credere, est inconcusse, f●rmiter, stabiliter, fortiter credere: to believe truly, is to believe firmly & unmoveably. and that faith which may be lost, was never a true justifying faith. For whosoever truly believeth, he shallbe saved, and consequently shall persevere to salvation; and whosoever is truly justified, he shall also be glorified. Neither is it true which they affirm, that all the commendations and prerogatives of Faith do belong to this degree. For to every degree of faith, so it be true and unfeigned, the promises of blessedness & salvation do belong▪ Neither are we to imagine with these men, that the permanency of faith dependeth upon the strength thereof in itself, (for he that hath the strongest faith, if he be left to himself, and to the temptation of Satan, may fall grievously; & as they teach, may lose his faith and justification, to which purpose they urge the example of David) but rather upon the truth and sincerity thereof (perseverance being always the consequent of integrity. Neither is the perseverance of the true faith to be ascribed to the strength and worthiness of itself, but to God's eternal purpose of grace d 2 Tim. 1.29 given unto us in CHRIST before all times; according to which, we being elected and called, are also justified and glorified, as likewise to the immutability, truth, fidelity, and power of God, and to the intercession of CHRIST our Saviour, as hereafter I will show. But, as I said, this Question is to be underrstood only of the first branch. For as in respect of the third, themselves make no question; so in regard of the second, it were a very idle question to dispute, an quod verum est, veritate permanentiae permaneat, whither that which is true by the truth of permanency, be permanent. The Question then is of those which truly believe, or are endued with a true faith, &c. that is to say, of found and upright Christian; whither there be certainty of their perseverance, or not, we hold the affirmative, the Papists and their adherents maintain the negative. § 3. Now for the better clearing of that which we hold, Two sot of men in the Church. we are to take notice, that there are two sorts of men in the Church of God; some, which are in the Church visible, but not of the Church invisible, that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hypocrites, and unsound Christians; others that are not o●ely in the Church visible, but of the Church invisible, that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound and upright Christians. The former sort are subject to defection and falling away; and the Lord doth suffer them many times to fall away, that their former hypocrisy may be discovered. The latter have the privilege of perseverance, both which S. john doth plainly testify d 1. john 2. 1●. They went out from us, but they were not of us, for if they had been of us, they had surely remained with us: but this is come to pass, that it might appear they were not of us. This therefore we do constantly hold, and firmly believe; that howsoever the hypocrite and unsound christian, who have not a true and a lively, but a sergeant and dead faith, be subject to defection▪ yet it is the privilege of the upright to be constant, and to persevere; perseverance e 1. john 2.19. being the perpetual companion of uprightness. Howsoever those which be hearers and not doers of the word, that is to say, hypocrites, be like the foolish man, f Mar. 7.84.25.25. which buildeth upon the sand, whose building is easily overthrown: yet he that is not only an heater, but a doer of the word, that is to say, a sound and upright christian, is like to the Wise man that buildeth upon the rock, whose building cannot with any tempest of temptations be overthrown. Howsoever the hypocrites be like the dog grass on the house tops g Ps. 129.6 imi●antes spicam ●erbae ante messem flave●eunt Quintil , which resembling corn, withereth before hervest, or like the rush h job. 8.11, 1●, that wanteth moisture: yet the upright are like the tree; i Ps. 1.3, Pet. 17.7, planted by the rivers of water, which never withereth for want of moisture. Though sergeant piety be like the m●rning ●ist, k H●s. 6.4: or early dew, which vanisheth away: yet true piety knoweth no end, l Bucer in Luc: 1: 75: N●que enim pietas est quae finem ●ovit: and the righteousness of the upright endureth for ever m Lops ●▪ 2: 5: Howsoever they, which receive the seed, n Luk: ●: 1●: ●●: as it were upon a r●ck superficially covered with would, that is, hypocrites do in heat of temptation fade away: yet they which receive the seed into upright hearts, as it were into good ground, bring forth fruit with patience o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or permanency. Howsoever those that be servants in God's family, and not sons, p Ioh: 8.35. are not to continued always in the house; yet those that be sons abide for ever. Though the double minded man q jam. 1.8. that is to say, the hypocrite, who speaketh with an heart and an heart r Ps. 12. 2● be inconstant in all his ways; yet the sound & upright shall shall never be removed s Ps. 112.5.6. but his righteousness endureth for ever t Pro: 10: 13▪ . And as we do hold, that all sounded Christians do certainly persevere; so we doubt not to aver, that those which do not persevere, were never sounded. If you shall abide in my words▪ saith our Saviour, you are (he doth not say you shalbe, Ioh: ●, ●1. but you are) truly my disciples. and contrariwise if you shall not abide in my words, not only you shall not be, but you are not truly my disciples. Those therefore that truly are the disciples of Christ, do abide in his word: those that abide not in his word, were never truly his disciples. §. 4. And to this assertion collected out of the Scriptures, Testimonies of fathers, accords the judgement of an●iquity. Tertullian saith, 1 De prescript● Capt●: Neque fidelesneque prudentes, neque●s●tatos estimandos, quos hares●● potne●●nt de rutare. that they were never true believers, norsound Christians, who can be perverted by heresy. That no man is to be accounted a true Christian, 2 Nemo christianns, nisi qui ad finem usque perseveraverit. but he that persevereth to the end. That the Lord hath his fan in his hand, 3 Ve●ilab●●m (al● palam) in man portat ad purgandum aream s●ā: acolent quantum v●lent pakae levis fidei quo●●● que af●●atu ●entationū, ●o ●●rior ma●sa frumenti in 〈◊〉 Domini● op●netur, to purge his floor; that although the ●●aff of light faith fly away with every blast of tentation, yet the heap of corn shallbe laid up more pure into the granaries of the Lord; and to this purpose he allegeth, 1 joh. 2.19. 4, De ●●itate eclesse 256. Ne●o ●●istimet bonos de ecclesia posse decidere triticum 〈◊〉 ●ap●t ventus, nec arl orem 〈…〉 ●ef ●n latam p●ocella ●●●ver●●t. In●●es pal●●e te●●●state jactantur Inuloid ae ar●●●●turbinis incursione ever●●● Hos execratur & er●u 〈…〉 Apostolus, dicens; ex 〈…〉, sed non ●●e ●●nt ex nobis: si enim suissent ex nobis, man●ssent ut●que nobis●um . 4. Cyprian in like manner. Let no man think that good men can departed from the Church, the wind carrieth not away the wheat, nor the storm subverteth the tree, that is founded on a sounded rout. the empty chaff is tossed with the wind, weak trees are over-turned with a tempest. Those men Saint john doth detest, and sinite, saying, they went out from us, but they we●e not of us, for if they had been of us, they would surely have continued with us. 5 Epist 53 five lib 1 ep 3, Ecclesiam, quae in Christian 〈◊〉, & quae semel id quod 〈…〉 it, ●unquam 〈…〉 mind if●●dere, & co● 〈◊〉 siam qui in do no Dei 〈◊〉 plantationem verò 〈…〉 Deo patre non es●●● 〈◊〉 non f●u●enti 〈…〉, fed ●●quam palea●●●pan●●s inimici spiritu ●ent●●ari. de quibus & joannes in pistola sun die●e● ex jobis exi●●tunt &c. 5. And again. When Peter said, Lord whither shall we go; he sheweth, that the Church which believeth in Christ, and which holdeth that which it hath known, doth never departed from him at all; and that those are the Church which abide in the house of God, and that they are plants not planted of GOD the Father, whom we see not established with the stability of the wheat, but as chaff to be blown away with the wind of the enemy scattering them; of whom S. john in his Epistle, they went out from us, but they were not of us, &c. 6 Aug. in Ps. 140 〈◊〉 quod dis●edis. & volas, paleamte esse indicas; qui triticum suut serunt trituram . 6 Augustine likewise. In that thou dost departed and fly away, thou showest thyself to be b●t chaff, for they that are wheat endure the threshing. 7 De corrept. & gratia c. 9 Non ait, ex nobis ex●enent, sed quia non manserunt nobiscum, jam non sunt ex nobis: verum ait, ex nobis; ●xi●um, sed non 〈◊〉 ex nobis, ho● est, & quiado vide bantur in nobis, 〈◊〉 ●rant ex nobis. & tarquam ●● dicetur, unde●id o●tend. 〈◊〉 suiscent, inquit, ex nobi, 〈◊〉 man●ssent ut●que non 〈…〉 lio●un Dei ●ox est. Cum ergo fi●●● Dei dicunt, ex nobis e●etunt, sed non erant ex nobi, quid aliud di●●nt, nisi non stant fil● etiam quando eran● in professione & nomine filios ruin▪ 7. Who also speaking of those words, 1. joh. 2.19. saith. He doth not say, they went out from us, but because they did not abide with us, they are not now of us; but he saith, they went out from us, but they were not of us, that is, even when they seemed to be among us, they were not of us. And as though it had been said unto him, how show you that? for, saith he, if they had been of us, they had surely remained with us. This is the saying of the sons of God, when as therefore the sons of GOD say, they went out from us, but were not of us; what else do they say, but that they were not sons, even when they were in the profession and name of 'zounds? 8. Again. 8 Ibid: 〈…〉, si●ut non vere discipuli Christ era●t 〈◊〉 si manieritis, inquit, in quit, in ●er●i● meo ve●●d sei●u 〈…〉 est, ita ne●vere 〈◊〉 de fueru●●, etiam quando esse ●. deba●t●r▪ & ●ta 〈◊〉 . Those who went back (joh. 6.) as they were not truly the disciples of Christ (for if you shall abide in my words, (saith he) you are truly my disciples) so neither were they truly the sons of God, when they seemed to be, and were so called. 9 And else where he teacheth, 9 De cate●●●● iudib c. ●● Nullum ex ecclesia periturum, qu●a ●uiperierit, ex illa non erat. fir●●m enim fundamentum Dei stat. that no man who is of the Church shall perish. For whosoever perisheth, ●e was not of it; for the foundation of God standeth sure. 10. An other saith, 10 Auctor operis in praef. in Mat. 2. hom● qui cum Christo relicto peccaversunt, non agunt poenitent●am, nunquam suerunt Christi. that those who when they have sinned forsaking Christ, do not repent, were never Christ's. 11. Gregory likewise, * Moral. lib. 2. cap 20. sanctorum bona, quae ●era sunt permanent; 11 Moralt lib: 34: c: 8: de poenum dict: 21 c: 44: Citius. Aurum quod pravis Diaboli Diaboli persuasionibus 〈◊〉 siout ●itum p●tueri●, au●n̄ ante oculos Dei munquam suit Et qui seduci quandoque non 〈…〉 quasi habi an sane. 〈◊〉 a●e oculos hominum vindentur amittere, sed eam ante oculos Dei nunquam habuerunt, quod valdè justo judicro agitut (se ut quia occul●è peccatis involutus 〈◊〉 aliquam, quam hab revilus est, amititat) ut et perdat ante homine●; und▪ hominibus placuit, qui hoe unde. Deo displicuit 〈◊〉 noluir. hypoc ●tarū vero bona quiaetalsa sunt, non perseverant. Elsewhere, that Gold (saith he) which by the wieked persuasions of the Devil may be trod underfoot like clay, it was never gold before God's eyes. And whosoever may be seduced never to return, they seem to lose that sanctity, which, as it were, they had before the eyes of men, but before the eyes of God they never had it, which cometh to pass by very just judgement, (that a man secretly wrapped in sins, should loose some virtue, which he seemed to have) that even before men he may loose that whereby he pleased men, who would not amend that, whereby he displeased God. When as therefore it is objected out of the Scriptures or Fathers; that the faithful▪ or the children of God do sometimes fall away, we are taught by the Scriptures and Fathers to answer, that those which do fall away, were never true Christians, never truly the sons of God, of whom only this question is understood. CHAP. II The controversy propounded in 6. questions: the two first, concerning the children of God, and the elect. The Controversy propended in s●x several questions. §. 1 NOw forasmuch as the sounded and upright Christian, of whom this question is understood, is diversely described & termed in the scriptures, as that he is the child of God elected in Christ, received into the favour & grace of God, endued with the graces of his spirit, engrafted into the body of Christ, and united unto him as a true and found member, renewed and sanctified by the spirit of grace and sanctification: hence it is that this question is diversely propounded. As 1. whither he that is the child of God may become the child of the devil. 2. whither he that is once elected in Christ, may become a reprobate. 3. whither he who is once received into the grace and favour of God in Christ, and endued with saving graces, may ever fall away from the grace of God. 4. whither a man being once endued with the spirit of sanctification, may utterly be deprived thereof. 5. whither a member of Christ may be cut off, and utterly separated from all union and communion with Christ. 6. whither those that are regenerate by the spirit of God, may sinne unto death, or become such as the Scripture calleth sinners, who are the servants of sin, and in whom sin reigneth. By that which I shall answer to these 6. questions severally, the truth of that which we hold in this controversy shallbe cleared and proved, as it were by so many arguments. § 2. As touching the first question, concerning the children of God; we are to know▪ that the sons of God are so called, either in a more large, or in a more proper sense. In a large sense, all that are sons of the visible Church, upon whom the Name of God, or of Christ is called, are called the sons of God, a Gen. 4.26.2. who termeth himself the husband b Es. 54.5 of his Church, and her sons c Ezech. 16.20 22 his children. And yet not all the children of the Church d Kom. 9.8 are truly the sons of God; but they only who e john 1. 12.1● truly believe. etc. therefore not of the former, but of the later is this question understood. To the 1 question therefore I answer; that whosoever is truly the son of God, he doth never become the child of the devil. for they who are the sons of God abide f john 8.35 in their father's house for eve●. Now the faithful are God's children, both by adoption, and by regeneration. In that they be the son●es of God by adoption (unto which they were predestinated g Eph. 1.5. in Christ) they are also beyres h Rom. 8.17 , heirs of God, & coheyres with Christ. And of this inheritance they have received the earnest i Eph: 1: t; ●14▪ 4: 30 of the spirit, by whom they are sealed unto the day of redemption. Of this S. Ambrose saith, * De jacob: & vita ba●te lib: 2● c: ● Donum adoptionis Deus non rescindit. In that they are the sons of God by regeneration, they are begotten by an incorruptible seed k ●es: 1: 23▪ , which never dyeth, but always l ● Ioh●●: 9 abideth in them, by which a spiritual life is begun in them, which never shall have end, being begotten unto a living m 1 ●et: 1: 3: ●: 5: hope, to an heritance everlasting, reserved in the heaven for the faithful. who are by the power of God through faith kept safe n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unto salvation. For as Origen saith, it is not possible o In jerem: home 1: Impossibile est, quod semel v●xificavit Deus, ab eo ipsi● 〈◊〉 ab alio oc eidi: that what God hath once quickened, should either by himself, or any other be destroyed. §. 3. The second question is of the Elect. wherein the most learned among the Papists agreed with us, denying that any of the elect can perish. Notwithstanding by some others (who in this point are worse than Papists) gain saying both the Scriptures and all antiqui●y, ●: Quest: whethe Elect may become tepro bats. the doctrine of election hath been of late diversely corrupted, to serve their fancies, and to avoid the truth, which we with all antiquity do hold in this controversy concerning the elect. Diverse oqinions concerning election confuted . For 1. some deny that there is any decree of election or reprobation, but that which is expressed in the Gospel, Whosoever believeth in Christ shallbe faved, whosoever believeth not shalbe condemned, And consequently, that so long as a man believeth, he is elect: so long as he doth not believe, he is a reprobate, (the word elect and reprobate being adjectives in their conceit; and not participles) and that the same man vicibus alternis may be sometimes elect, & sometimes a reprobate. 2. Others hold an universal election, but conditional, that God would have all to be saved, if they would believe and persever: who might as well hold an universal reprobation of all, that either shall not believe, or not persevere. Both these so●ts do hold that the elect may perish. 3. Others hold election according to faith and perseverance foreseen, namely that God doth elect those whom he forseeth will believe and persevere; and reprobation of those, whom he forseeth will not believe and persevere. These hold in deed that the elect, according to their sense, cannot perish; I say according to their sense, who therefore call men elect, because foreseen to persevere▪ but they making the saving graces which are proper to the elect, to be common to them that perish, do teach, that those who are elected according to the senee and use of the Scriptures, as namely those who are justified and sanctified, may perish. But the Scriptures teach, whereunto antiquity consenteth, and the most learned of the Papists do subscribe, that Election is an action of God, from all eternity electing or predestinating certain men in Christ, both to salvation, and to the means and degrees thereof, of his free grace, according to the good pleasure of his william. who are therefore called elect, because they were before all times elected of God. And that this decree of God is neither mutable, but abideth firm p 1. Tim. 2.10. and unchangeable: neither universal, for that is no election which is of all: But election is a choosing or calling of some ex massa perdita humani generis, out of all mankind being lost ●n Adam. For though vocation be not of all, but of those only who are called out of the ●est of mankind, the company or society of whom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a company called out: yet far greater is the number of the called, then of the elect; for r Mat: 10: 16: 21: 14: many are called, but few chosen. Neirher is it conditional, or suspended upon man's freewill, but absolute and free, of his mere grace appointing certain men both to salvation, and to the means and degrees of salvation, as namely to faith and repentance, to justification, and sanctification. Neither is it upon foresight of belief and perseverance: for these are effects, not causes of our election & therefore God doth foresee these graces in his chosen, because in his counsel of election, he had decreed to bestow the same upon them. Neither is there any cause of election, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good will and pleasure of God; nor any thing else, which made the difference between the elect & the reprobate. For as the Potter out of the same lump of clay, being of itself a base matter, maketh some vessels to honour, according to his own will and pleasure others to dishonour, according to the baseness of the stuff; no other reason (under God) to be given of the difference of these vessels, but the will & pleasure of the Potter, the matter of all being alike base, in respect whereof it were very absurd to ascribe the difference, that is between the vessels, to the vessels themselves: so the Lord out of the same lump of mankind, being all equally lost in Adam, chose some in Christ to be vessels of honour, according to his own good will & pleasure; others he appointed to be vessels of dishonour, according to that state of perdition, whereinto in Adam they were fall'n: of his own good will and pleasure assigning to the former indebitam gratiam, undeserved grace; and to the other debitam poenam, doserved punishment. And very absurd it were to ascribe the difference between the elect and the reprobate to the vessels themselvs. when it is manifest, that it was God, as the Potter, who discerned r 1 Cour 4: 7 That the elect cannot become reprobatet. or put a difference between them▪ § 4. These things thus premised, I answer to the question: that it cannot be that those who are elected should become reprobates. For although such as are castaways, do fall away from the true doctrine of faith & the profession thereof; yet it cannot be that the s Mat: 24●24 elect should be totally or finally seduced. For the foundation of the t 2 Tim: 2: 19: Lord (whereby is meant his immutable decree) remaineth sure, as the Apostle saith, and the purpose of God, u Rome 9: 11: which is according to election, abideth firm. For whom God hath elected unto life, those also he hath predestinated unto the means of salvation, whereby as it were by certain degrees he bringeth them at the length to eternal life. For whom w Rome 8: 30: he hath elected, them, & no other, he hath called: viz; according to his purpose; & whom he hath so called, them, & noon other, hath he justified; & whom he hath justified, them, & no other, he hath glorified. which place of Scripture, if there were no other, were sufficient to prove the certainty of salvation, and consequently of perseverance to salvation, in all that are either elected, or effectually called or justified. But against this allegation some do object; that the purpose of the Apostle in that place is only to show, by what degrees the elect do come to salvation: not that every o●e that is called or justified, is also elected, or to be glorified. But it is evident that the Apostles propositions are general, that whomsoever God calleth, viz. according to his purpose, (for of such he speaketh v. 28) them also he justifieth: and whomsoever he justifieth, them also he glorifieth. Neither can any of the links of this chain be dissolved. For, as whosoever is elected, is also in due time called; & whosoever is called according to God's purpose, is also justified; and whosoever is justified, is also glorified: so, noon, but whom he electeth he calleth effectually, or according to his purpose, noon, but such as he hath elected and called according to his purpose, are justified; and noon but such as have been elected, effectually called and justified, are glorified. So Augustine understandeth that place. a De praedest. fanctorum. ca 17 Non ergo alios, sed quos praedestinavit, ipsos & vocavit, illâs● vocatione secundùm propositum: nec alios, sed quos ita vocavit▪ ipsos & justificavit: nec alios, sed quos praedestinavit, vocavit, justificavit, ipsos & glorificavit. b De corrept & gratia c. 7. Cùm audimus, quos praedesti unvit, ●●os & vocavit secundúm ptopositum vocatos debemus agnoscere; quoniam inde cepit dicens, omnia cooperantur in bonum ijs qui secundûm propositum vocati sunt, ac deinde subjunx●t, quos autem praedestinavit, illos & vocavit . And again when we hear, whom he hath predestinated, them also he hath called; we must understand this of those, who are called according to his purpose, because thence he began, saying; that all things work together for their good, who are called according to his purpose; and then he subjoineth, whom he hath praedestinated, them also he called, &c. c Ibid. qui perseveraturi non sunt, proculdubio nec illo tempore quo benè, piêque vivunt in isto numero computandi sun●, fed in ijs vocatis de quibus dictum est, n●u ti vocati, & von in ijs de quibus dictum est, pauci electi . And in the same place he denyeth those who do not persevere, to have been called according to God's purpose, but to have been of those, of whom it is said, many are called; not of those, of whom it is said, few are chosen. And elsewhere. d De hono perseverantiae c. 14. Donum perseverantiae daturum Deum voca●is suis istá vocatione, de qua dictum est, sine poenitentia sunt dona Dei & vocatio, omni Christiano confirendum est . That God will given the gift of perseverance to those whom he hath called with that calling, whereof it is said, the gifts and calling of God are without repentance, every Christian aught to confess▪ Hence also it appeareth, that never any reprobate is called effectually, or according to God's purpose, nor brought to repentance w●ich is to life. (Of those reprobate, saith Augustine e contr. julian. Pelag. l 5. c 3▪ Istorum (rep oborum) neminem adducit Deus ad poenitentiam sal●brenin & spiritualem , God bringeth noon to healthful or spiritual repentance.) Nor justified. For Christ f Epist. 50. non iustificat Christus nisi corpus suum, quod est ecclesia. justifieth noon but his body, which is the Church. Neither is that g de doctrina christiana lib. 3. cap 32. non est revera corpus Christi quod non, erit cum illo in aeternum. truly his body which shall not be with him for ever. For as the Apostle in this place saith, h Rome 8: 30: whosoever are justified, shallbe glorified: but no reprobat shall be glorified, therefore no reprobate is justified It is true say some, in significatione extensa, as the words called and justified do signify actum continuum. But it is evident, that the Apostle speaketh of the eternal and immutable counsel and purpose of God, according to which, as he hath elected certain men, so he hath also called, justified, and glorified▪ them, according to that, 2. Tim. 3.9. that God hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace given unto us in Christ before all secular times. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it were absurd to imagine, that the grace given before all times, should in time be reversed, Neither is it to be omitted, that the Apostle spe●king in the tense signifying the time past, preventeth this cavil▪ for as God according to his purpose hath elected some; so according to the same eternal purpose he hath called, justified, and glorified them, and therefore these are acts, not continui only, but aeterni. To this evidence of holy Scrip●ure, I will add the testimony of Antiquity: Whom God is said to call, saith Ambrose, f In Ephes. 1. Quos Deus vocare dicetur (se: secundùm propositum) perseverant in fide: hi sunt quos elegit ante mundum in Christo. they persevere in the faith▪ these are they whom he elected in Christ before the world began. Augustine, g De catech: rudib: c: 11: Nullum execclesia esse periturum; firmum cuim fundamentum Dei stat. that noon who is of the Church shall perish: for the foundation of God standeth sure. And again. h De corrept: & gratia c: 7: Quicunque ab illa originali damnatione ista divinae gratiae largitate discreti sunt, non est dub●●m, quod & procura ut eis audiendum evangelium; & cúm audiunt, credunt & in fide quae per dilectionem operatur usque in finem perseverant; & si quando exorbitant correpti emendantar. Whosoever are by the largesse of the divine grace severed from that original damnation, without doubt they persevere in that faith which worketh by love unto the end &c. And in the same chapter, i Hor●m si quisque perit, fallitur Deus; sed nemo eorum peperit, quia non fallitur Deus. Horum si quisque perit ritio humano vinc●tur Deus: sed nemo corum perit, quia nullá revincitu● Deus. Of these (saith he) 〈◊〉 elected & called according to God's purpose, if any perisheth, God is deceived: but noon of them doth perish, because God is not deceived▪ of these, if any perish, by man's sin God is overcome; but noon of them do perish, because God is not overcome with any thing. And again, k Qui persevera●uri non fun●, non sunt à massa illá perditionis praescientia. Dei & prae destinatione discreti; & deo non secundum proposit●m vocati, ac per hoc nec electi. those that shall not persevere, are not called according to God's purpose, and therefore not elected. And yet, l Et tamen quis negateos electos cúm credunt & baptizantur▪ & secundum Deu n●vivunt. Plane dicuntur electi, a nose c●tib us quid futuri fint &c. who would deny them to be elected, seeing they believe, and are baptised, and live according to God▪ surely they are called elect of them which know not what they shalbe &c. And in an other place. m De corrept: & gratia c. 12. Primo homini datum est adjutorium perseverantiae, non quo fieret ut perseveraret, sed fine quo liberum arbitrium perseverare non posset▪ Nunc vero sanctis in regnum Dei per Dei g●atiaim praedestinatis, non tantum tale adjutorium perseverantiae datur sed rail ut eis perseverantiae ipsu donetur, ibid. * liberatia peccato servifancti sunt justitiae, in qua stabunt usque in finem donante sibi illo perseve●antiam, qui eos pres●ivit. To the first man such an help of perseverance was given, not whereby he should be made to persevere, but without which freewill could not persevere. But now to the Saints who by the grace of God are praedestinated to God's Kingdom, not only such an help of perseverance is granted, but such as perseverance itself is given to them. Again, Being freed from sin, they are made the servants of righteousness, in which they shall stand to the end, he giving them perseverance who did foreknow them▪ And again n ibid. Ipse eos facit perse●erare in bono, qui facit bonos, qui auton cadunt et pereunt in predistinatorum numero non fuerunt. . Those that fall and perish were not in the number of the pradestinate. Gregory o in Enech. hom. 3. et de per nit. dist. 1. c 9 Retro post aratrum aspicit, qui post exordia boni operis ad mala revertitur, quae reliquit. quod quia electis. Dei minime contingit▪ recti nunc per prophetam dicitur, non & vertebantur cum incedebant. . He looketh back after the plough who after the beginning of well-doing, returneth to the evil which he had left, which because it happeneth not to the elect of God, it is now well said by the Prophet, they did not return when they went. And in an other place▪ p Mar●●l 25: c 7 Charitas in cordibus electorum inextinguibilis manner, nunquam de altari ignis iste deficit. Charity in the heart of the elect abideth unquenchable, this fire never ceaseth from the altar. q Serm. triplice coherant vi●●cul clav. & glutin. Scimus, quia qui natus est ex Deo non peccat, quia generatio coelestis servat cum, Generatio coelestis est aeterna predestinatio: Ex his nullus peccat, i, in peccato perseverat, quia novit qui sunt ejus, & propositum Dei manet immobile. Bernard. We know that he who is borne of God sinneth not, but the heavenly generation preserveth him, the heavenly generation is eternal predestination. Noon of these do sin that is, persevereth not in sin, because God knoweth who are his, and the purpose of God remaineth unmoveable. We will conclude this point with the confession of Bellarmine. De Rom. Pont. l. 4. c, 3. Per●everantia in gratia est d●num commune omnium elector●m; quo●eni● praedestinavit, hos & v●cavit▪ & quos vocavit; etc▪ Perseverance ingrace is the common gift of all the elect▪ for whom he praedestinated, them he called and whom he call●d &c. CHAP. III Whither a man may fall from grace. § 1. THe third question is, whither a man may fall from grace: Qu. 3. whither a man may fall from grace. where we are to consider in what sense the word grace is taken in this place. Not as by a metonymy it signifieth the doctrine of grace, (that is, as it is called, Acts 20.24. the Gospel of God's grace; and v. 32. the word of his grace) as the word grace is used, 1 Pet 5.12. testifying that this is the true grace wherein you stand, as Lori●us s In 1 Pet 5.12. veram gratiam orthodoxam & cathol●cam fidem Christi. veram & salu●a●em doctrinam &c. himself expoundeth it, Eph. 3.2. the dispensation of God's grace committed to the Apostle, and in other places where Grace is opposed unto the law. as Rom. 6.14.15. Not under the law, but under grace: in which sense the Apostle telleth the Galatians, t Gal. 5.4. that so many of them as sought justification by the law, were fall'n from grace. Nor as it signifies those common graces which the schoolmen call gratias gratis datas, as the word is used, 1. Pet 4.10. Eph. 4.7. (for these may come & go without impeachment of perseverance) but of the saving grace of God, either as it is in God, which is his gracious love and favour in Christ, or ●he gifts of saving grace, Whither from the gracious favo●t of God▪ which are in us. § 2. As touching the gracious love of God in Christ, out of which love he hath elected, u Rom. 3. 2●●30 called, justified, and glorified all those whom he fore-knew according to the grace w 2. Tim▪ ●. 9. given unto us in Christ, before all worldly times, in which x Eph. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he graciously accepted us in his beloved; it is certain, whom the Lord hath once embraced with a fatherly love in Christ, that they never fall from this grace and favour of God. For the Lord embraceth his children, not with a temporary, but an y jer. 31.3. 2 Tim. 1.9. eternal love, from everlasting to everlasting; so that whom he thus loveth once z Ioh●. 13.1. , he loveth always, neither shall anything be able a Rom. 8.35.39 to separate them from the love of God in Christ▪ which is not the love, whereby we love God, but the love of God, qua eos diligit, quos inseparabiles facit b Pro●ter de voca●, gent. l. 1. c. 24: , i usque in finem perseverantes, as Prosper saith. In deed it cannot be denied, but that God is offended with the sins of his children, c 2. Sam. 11. 2●. ● King. 11.9. according to that of Easie, d Es. 64.5. behold when we sinne thou art angry▪ neither aught the child of God to be afraid of any thing so much, as the offence and displeasure of his heavenly Father. Notwithstanding this anger doth and may well stand with the grace and free love of God. For though the Lord be sometimes angry with his children, yet he never hateth them whom he hath once loved in Christ. see Ps. 89. 31.32-33. If ●is children forsake my law, I will visit their transgression with the rod, Aug. in Es. 88.30 filij hujus David, filij sunt sponsi; omnes ergo Christiani filij eius dicuntur. but my loving kindness I will not take from him, &c. Neither is God properly said to be angry with his children, but only in regard of some effects of anger; and those not eternal (such as he exerciseth against the reprobates, the vessalls of wrath c Rom. 9.22 , upon whom the anger f joh. 3.36 of God abideth) but temporary: and those, not by way of vengeance, or in ordine justitiae, to satisfy his justice, which properly are called punishments, (such as he in●licteth upon the wicked and reprobates; for Christ having sustained all the punishments due to the sins of the faithful, it cannot stand with the justice of God, to punish the same sins twice: so that as there is no condemnation, Rome 8: 1 so no punishment properly so called to them that are in Christ,) but by way of correction, which properly are called chastisements. It is true in deed, neither may it be denied, but that the faithful, when they sinne grievously, are worthy of grievous punishments, and deserve to be cast out of God's love and favour; and in that they are not punished, nor cast off, it is not to be ascribed to their merits, but to the mercy h Lam: 1: 32 of God, and to the merits i 1 john 2: 1: 8: Rome 8: 33: 34: and intercession of Christ. But whatsoever they deserve, the Lord only infl●cteth upon them temporal judgements. And those judgements are not punishments (as I said before) but chastisements. For the faithful k 1 Cour 11: ●● when they are judged, that is afflicted for their sins, they are (not punished, but) chastised of the Lord, that they should not be condemned with the world. These chastisements, though to the sense of them, who are under the cross, are sharp and bitter, as seeming to proceed from the fierce wrath and indignation of God; in so much that many times, the dear children of God have thought themselves to be forsaken of him l Lops 12: 1: : notwithstanding, if you look, ei●her to the fountain whence they proceed, or to the measure, or to the end of them; you will easily acknowledge them to be effects of the fatherly love of God. The fountain is love; for m Heb: 12: 6: Apoc▪ 3: 19 whom the Lord loveth he chastiseth. And as touching the measure, he doth so moderate the afflictions of his children, that as they are always under their demerit; so they are never above, either their strength, o● their necessity. Our afflictions are ever less n Ezra 19: 13 than we have deserved: so that in our greatest afflictions we have just cause to say with the Psalmist, o Lops 103: 10 The Lord hath not dealt with us after our sins, nor rewarded us according to our iniquities: and with the remnant of juda p Lam: 3: 22 , it is the mercies of the Lord that we are not consumed. Neither are they above our strength, as the Apostle testifieth q 1 Cour 10, 13 . For the Lord knoweth whereof we are made, r Lops, 103: 14 Lops 78: 39 he remembreth that we are but dust. Neither are they more than the Lord in his fatherly wisdom knoweth to be needful. For he is not delighted with our afflictions, s Laan, 3: 01 neither doth he efflict willingly, and as it were from his heart; but only inflicteth such a measure as he knoweth to be necessary for the achieving of those good ends, which he propoundeth to himself in correcting his children. The end is the singular good t Heb: 12: 1● Lops, 94: 12: 119: 7●: of those that are afflicted, viz. that they should not be condemned with the world, but that they should be humbled under his hand, that they should be reclaimed from sin and brought to repentance, that they might be waned from the world, refined and purged from their corruptions, that they might be made partakers of his righteousness, and might be prepared for a better life. In all these judgements therefore, whereby the Lord doth correct the faults of his children, he doth always remember mercy. u Luk: 3: ● Heb: 3: ●● And although sometimes he show himself much offended with his children, when he doth chastise them; yet (which earthly parents also are wont to do) under an angry countenance he beareth a fatherly mind. Neither is this anger of GOD carried against the person of his child offending, but against his sin. For by these chastisements, as the destruction of the sin, so the salvation of the party is sought and intended. Even as the Physician or Chirurgeon, when he useth cauterizing or incision, putteth his patient to great pain; but thereby seeketh not the destruction of his patient, but of the disease, that he might be cured: so the Lord, as the spiritual Physician, when he afflicteth his children, seeketh not the destruction of them, but of their spiritual malady● that it being mortified, themselves might be saved, this therefore aught to be put out of a●l controversy, that those who once are elected, justified and renewed by the spirit of God, howsoever sometimes they are so grievously afflicted and tempted, that in their own sense they seem to be forsaken of GOD, and as it were cast out of his love and favour: yet notwithstanding they do never, not not for the lest moment of time, fall from the grace of election, justification or regeneration; but still remain in the state of grace and salvation. Whither from the graces of God? § 3. But what are we to say of the grace of God meaning thereby the gifts of grace? This question is to be understood, first, of saving graces, which are peculiar to the elect, not of those gifts which are common, as I briefly noted before, and shall hereafter more fully declare. 2 lie. of true, and unfeigned, and not of sergeant graces, such as the scriptures call faith w 1. Tim. 1. ●, 2. Tim. 1.5. unfeigned, charity x Rom. 1.9. 2. Cor. 6.6. 1. Pet. ●●●. unfeigned, repentance unfeigned &c. For that faith which is not unfeigned, is not a lively, but a dead faith, and as it were the carcase of faith. That charity, which is not unfeigned, is but from the teeth outward, and is vein y jam. ●. 15.16. and unprofitable. That repentauce which is not unfeigned, is not that repentance which is z Act. 1.28. unto life: Neither can that faith, that charity, that repentance, which is not unfeigned, be called truly faith, charity or repentance, but aequivocè as the carcase or rather sergeant of a man is a called that man, of whom it is the carcase or counterfeit. It is a true saying, ens & verum convertuntur, and therefore that which is not a true justifying faith, is not a justifying faith; that which is not true charity nor true repentance is not charity nor repentance indeed. That therefore was a strange paradox, delivered by some, that the seeming graces, which sometimes are fear in those that perish that is to say in reprobates; which are indeed but the counterfeits of true graces, are ejusden speciei of the same special kind with those saving graces which are found in the elect, differing only in degree or continuance, and not in essence, when that which is not true grace hath not the essence of that grace, nor is that grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed, whereof it beareth the name. As if the faith of Simon Peter and Simon Magus, the charity of St. john and of judas Iscariot, the repentance of David and of Ahab, were of the same kind. And if that were true, them were it all one to seem, and to be, all one for a man truly to believe, & say z jam. ●. 14. he doth believe, when indeed & in truth he doth not; to be endued with true charity, a 1. Ioh 3.18. & to profess charity, when he is voided of it; to repent unfeignedly, and to make show of repentance, when indeed he doth not repent. Neither can it ever be proved, that any one, who perisheth in his sins, was ever endued with a true lively justifying faith, or with true christian charity proceeding out of a pure heart, a good conscie●ce, and faith unfeigned; or with true hearty and unfeigned repentance, which as all other saving graces are proper fruits & consequents of election. Objections. § 4, But here divers things are objected. 1. that the same functions proceed from the same habits, as believing from Faith; loving from charity, amendment of life from rep●entance. But some of those that perish, do believe, love, and amend their lives, as well as the elect: & therefore have the same habits. I answer, that they may seem to believe, love, and repent, but truly they do not, and therefore such, when they are said to lose their Faith, their charity, their repentance, they lose only what they seemed to have. For when they which have not, are said to lose that which they have not, as Mat. 13.12. Mark. 4.25. it must needs be understood, as S. Luke expoundeth it c. 8.18. of that which they seemed to have. For to have, and have not, imply a contradiction; but many times men do seem to have that which they have not. Ob. 2. Yea but say some, videri is a note of asseveration. Ans In some cases it is, as in the oaths of the ancient Romans but yet the old saying is true, multa sunt quae non videntur, et multa videntur quae non sunt. & that of Augustin, Soliloq. l. 2. ●● 5●●● verum est id, qd est; falsum, qd non est, ut videtur. Ob. 3. As for that exception that Martion, Saturninus and Ari●, did use the like distinction that we do, I let pass, as both absurd and impious, as though because Christ truly was that, which he is said to have been, and truly did and suffered those thing●, which he is said to have done or suffered; therefore there is no feigning or dissembling among men. Or, as if it may be said, that men sometimes do but seem to be or to do, that which they are said to be, or to do, than the like might be said of Christ. Ob. 4. Yea, but it may not be said, that all temporary professors do fain. I answer, that as some of them play the hypocrites, to deceive others; So the rest of them play the Sophisters to deceive themselves, So jam. 1.22. be doers of the word and not hearers only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving yourselves, and again V 27. If any among you seem to be religious, and do not refrain his tongue, that man deceiveth his own heart, and his religion is vein, that is, though he seem to be religious, yet indeed he is not. And this is the case of those professors of religion, who nevertheless are mere worldlings who as they are but temporizers, professing religion for temporal respects; so are they also but temporary professers, who, as they have subordinated their profession of religion, & their care to keep a good conscience to their worldly respects: so when time of trial comes, that they cannot enjoy their worldly desires (which chiefly they affect) with profession of religion, & keeping of a good conscience, religion & conscience must given place to their worldly respects. They love nor God truly, who do not love him above all things. And therefore they that love the world, or the things that are therein more than God though they may persuade themselves, & so seem to others, that they love God; yet they cannot truly be said to be lovers of God. If any man love the world sayeth St. john c 1: Ioh 2: 15: the love of the father is not in him; yea, he that is a lover of the world is an enemy of God d Iam: 4: 4: . Now worldlings are of 3 sorts; voluptuous, covetous, and ambitious according to the 3 e I Ioh: ●●● things which are desire● in the world pleasure, profit, and honour; which 3 are said to be the worldly man's trinity; in which regard all worldlings are called adulterers f Iam: ●: 4: Eph 5: 5: Col, 2: 5, , that is Idolaters. These three though they may seem to themselves and to others, that they love GOD; yet the voluptuous, are as the Apostle speaketh▪ 2: ●im 3: 5: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lovers of pleasures more than of God; the covetous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of money more than of God; the ambitious, and vainglorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of honour and glory in this world more than of God. Of this last sort some are said h john 12.42. john 12.42. to have believed after a sort in Christ, yet because they loved the praise i V 43 of men more than of God, by the censure of our Saviour himself, they are denied to believe. k joh. 5.44 How can ye believe, saith he, which receive honour one from another, and seek not the honour that cometh from God alone. Ob. 5. But why should we deny them to believe, to love, to repent, whom we see to profess the faith, and to led an honest life? Answ. We are in charity bound to think the best of l Ph●l. 1.7. those, who professing the true faith, do seem to led a godly life. But yet this is but the judgement of charity, & not of certainty, we can judge only according to the outward appearance, but God only knoweth the heart. And many times it happeneth, that m Luk. 16.15 what is highly esteemed among men, is abomination in the sight of God. Neither doth it follow, if any of those whom we in charity do think to be faithful and righteous men, do fall away, that therefore the faithful and just do fall away; unless this also were certainly true, that all those who seem to us to be faithful and just, were so in deed and in truth. The saving graces of God without repentance. §. 5. The question then is to be understood of true saving graces, as true faith, hope, and charity, and the like. Concerning which I answer with the Apostle. n Rom. 11. ●9 that the gifts and graces of God, (meaning his saving graces) & his calling (which is according to his purpose) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance, that is, God doth never so behave himself, as though it repent him that he had bestowed them; that is, that he never taketh, or suffereth them to be taken away, but that good o Phil. 1.6. work of salvation with he hath at any time begun in any of his children, he will bring to perfection. And so Augustine p De praedest. sanct. c. 16. expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance. hoc est, sine mutatione stabiliter fixa; that is, firmly fixed without change for as elsewhere he saith. q ad artic fal●● sibi imposit●s. art. 1●. Nec qua illuminavit, obcoecat; nec quae aedificavit, destruit; nec quae plantavit, avellit. Neither doth he blind what he hath enlightened; neither doth he destroy what he hath builded: nor pluck up what he hath planted. § 6. But here the chief controversy, Whither faith may be lost. is concerning faith. For some think they can prove out of the Scriptures, that true justifying faith may be utterly lost, and that the faithful may utterly departed from it. But the answer to those places of Scripture is easy to them, who have learned to distinguish the diverse acceptions of the word Faith in the Scriptures. The diverse acceptions of the word faith . For faith is either Ethick and moral; or Theological. The Ethick is that which is called faithfulness or fidelity, which is the proper signification of the Latin word fides. For faithfulness is called fides, r Cic. 1, de off●. quia fiat quod dictum est, because that is done or performed, which is said or promised; and in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful is sometimes used; as Rom. 3.3. Mat. 23.23. 1 Tim. 5. 12. Tit. 2.10. Heb 3.2. Mat. 24, 45. 1. Cor. 10.13. 2, Thess. 3.3. But not of this faith in this question understood. The Theological faith signifieth either metonymically the object, that is, the doctrine of faith, which we believe, or more properly the habit or gift of faith, whereby we do believe. This distinction is acknowledged by Augustine s De Trinit. 1 13: c: 2: , who saith, that faith is either quae creditur, which is believed, or qua creditur, by which men do believe, and by the master of the sentences t Sent: 3: di●t: , who saith, fides id quod creditur, Faith is that which is believed, or id quo creditur, that by which we do believe. The former significaton, though not proper, but metonymical, is notwithstanding very usual both in the Scriptures, and also in Ecclesiastical Writers. as Act. 6.7. They obeyed the faith. Act. 14.27. the door of faith. Rom. 12 6. the analogy of faith. Gal. 1.22: he now preacheth the faith, which erst he persecuted, Gal. 3.2. the hearing of faith. Eph 4.5. one faith. 1● Tim. 3.9. the mystery of faith, 1 Tim. 4.6. nourished up in the words of faith, and of good doctrine. Tit. 1.13 and 2.2. that they may be sounded in the faith. jud. v. 3. the faith once delivered. Apoc. 2.13. thou hast not denied my faith. so 1. Tim. 1.19. they made shipwreck as concerning the faith; that is are become heretics: and 1 Tim. 4.1. diverse shall departed from the faith: how? attending to erroneous spirits, and doctrines of devils. And thus in Athanasius his Creed, and elsewhere, the Catholic doctrine of Faith is called the Catholic faith. Near to this signification of Faith used for the doctrine of Faith, is the acception of the word Faith for the profession of Faith. Act. 14.22. Rome 1.8. jam. 2. 14.24. In both these senses, men may and often do departed from the Faith, that is, from the doctrine and profession of Faith, unto the errors of Antichrist, or other heresies and profane religions, who never had a justifying Faith. As for example, when vein and proud men, carnal gospelers, malcontents, do revolt from the profession of the Gospel, unto Popery, or Anabaptism, or any other heresy; they may be said to have departed from the Faith: but they cannot be said to have lost a true justifying Faith, which they never had. The latter signification of the word faith, as it signifieth the habit of Faith, or an habitual persuasion wrought in us by the Holy Ghost, whereby we given credit unto God, Heb. 11. is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived from a verb which signifieth to be persuaded u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For we are said to believe that, whereof we are persuaded. But yet this controversy is not to be understood of every Faith, which is a persuasion. For first, there is an extraordinary Faith upon immediate and particular revelation, which is not given to all the Faithful, neither is it to be found in the Church at all times; as that which is called the Faith of working miracles: & there is an ordinary Faith, which ordinarily is given to the members of the visible Church. Of the former the holy Ghost speaketh, Mat. 17.20. and Mark. 11.22. If you have Faith as ae grain of mustard seed, you shall say to this mountain, remove hence to yonder place, and it shall remove. and likewise 1. Cor. 13.2. If I had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the faith, namely of working miracles (whereof he had spoken chap. 12.9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Theop, Gorun in 1. Cor. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodo. apud Gerum. in 1. Cor. 12.9. Hic fides prodigia faciendi, quae montes transferat. Hieronym. in 1 Cor. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pe quo loquitur Christus Mat. 17.20. Luc. 17.6. Gerard apud Gorum. in 1 Cor. 1●. 2 ) so that I could remove mountains, &c. Of this Faith the question is understood. For neither is this justifying Faith, neither i● proper to the Elect. For neither all the Elect have it, nor they alone; nor all they that are justified have the Faith, not all they that have it, are justified. For judas the traitor, though a son of perdition (john 17.12.) yet he had the faith of working miracles. Mat. 10.1. & the like may be said of th●se, to whom when they shall allege for themselves, at the last day, that they have cast out devils and done many great works in the name of Christ, the Lord shall answer y Mat. 7. 8●. ●3. departed from me ye workers of iniquity. Neither is the question understood of all ordinary faith; which is to be distinguished, both in respect of the efficacy or effect, and of the object. First I say in respect of the efficacy, or effect. For as knowledge is distinguished into a literal and spiritual knowledge, the literal being only a mere speculative knowledge, swimming in the brain, and not working upon the heart, informing only the understanding, but not reforming the heart, or the conversation, the spiritual, being an operative or powerful knowledge, not only informing the judgement, but also reforming the heart, and conforming the whole man to that which he knoweth, which in divinity is alone accounted the true knowledge, for he that sayeth he knoweth God z . and keepeth not his commandments is a liar and the truth is not in him. For although his knowledge may be true, in respect of the object, because it is the knowledge of the truth, yet it is not true in respect of the efficacy or effect. so saith, which in the scripture sometimes goeth under the name of knowledge or acknowledgement (which is all one with assent) as Es. 53.11. My righteous servant by his knowledge agnitione sui shall justify many, a 1. Tim. 1.5. 2. Tim. 1.5. 1. Tim. 2.4. God would have all men to be saved, & to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the acknowledgement of the truth. and likewise. 2. Pet. 1.2.3. So I say, faith is distinguished into a true, and lively; or a sergeant and dead b jam. 2.10.26 This distinctiō●●●not be denied of the pap●●● who distinguish faith in f●rma●●●●●t 〈…〉. faith. which ●a●ter, though it may be true in respect of the object, as being an assent to the truth; yet it is not true in respect of the efficacy and the effect. Can they be said truly to believe, either that there is a God, who behave themselves as if they were noon, and so by their deeds deny c 'Tis 1, 16. him, or that God is just, who fear not to offend him, or that he is good & gracious, who do not love him; or that he is all-sufficient, who do not trust in him; or omniscient, knowing the very secreets of men's hearts, who play the hypocrites before him, demeaning themselves as if he did not see them; or omnipresent, who do not walk with GOD, and behave themselves as in his presence, and so of the rest. In respect of the object, faith is either general or special the general, whereby we given assent to the whole word of God, and to every part thereof, as being inspired of God, which of some is called the dogmatic faith. The special, whose object is special, and is either legal, whereby we believe the threatening of the law, or evangelical, whereby we believe the promises of the Gospel. And to the branches of this distinction is the former distinction to be applied; For the general or dogmatic faith is either a lively and effectual faith, which is a saving acknowledgement of the truth, implying after a sort the justifying faith, (so fare forth as it is a lively assent) and is proper to the elect, or else it is but a dead faith and uneffectuall, which is called a bore historical faith: and is, common not only to wicked men, but also to the devils. d jam. 2.19 . So the legal faith, is either lively and effectual, when as a man not only assenting to the truth of the legal threatenings, The legal faith but also applying them to himself, is thereby humbled. For where the law sayeth, e Gal. 3.10▪ Cursed is every one that continueth not in all the things which are written in the law to do them; he assumeth, but I have not continued in all the things which are written in the book of the law to do them, therefore (in myself) I am accursed. Such was the faith, not only of josias f 2. King. 22.18.13 , when he had heard the law read unto him: but also of the king of Ninive g jon. 3.6.7. Or else it is but dead and uneffectuall, when as men assenting after a sort to the threatenings of the law, are not humbled by them; but notwithstanding the curse of the law, which they believe to be the word of God, bless themselves in their heart as the Prophet speaketh, h Deut. 29.18. as if all should go well with them, though they go on in their sins; as though the curse were true in the general, but not in their particualr. And such is the f●ith of those who are overgrown with carnal and presumptuous security, which seemeth to be that root of bitterness spoken against in that place. i Deut. 29.19. The evangelical faith. §. 7. In like manner the evangelical faith is either a lively and effectual assent, whereby we truly receive Christ, or a dead and sergeant faith, wanting the proper acts and operations of a true justifying faith, which are requisite to salvation, to justification, to sanctification, and to perseverance. To salvation: for as with the heart k Rome 10. 1●. , that is the soul we believe to justification; so with the mouth we profess unto salvation. That therefore is no true faith, when men assenting to the doctrine of the gospel, refuse to profess it for worldly respects; And such was the faith of some I say some of them, who did absolutely and altogether prefer the glory of men before the glory of GOD, for other some, no doubt, who both believed in CHRIST and loved him, were through humane frailty or fearfulness and too much love of the world (which are co●ruptions incident to the best) hindered for a time from professing of Christ. & such were Nicodemus, & joseph of Arimathea the rulers among the jews, who are said to have believed in CHRIST, but would not profess him, and therefore because they loved the praise of men more than of GOD, they did not in truth nor in deed believe. Compare joh. 5.44. with john. 4.42.43. But all the Faithful may truly say with the Apostle 2. Cor. 4.13. because we have the same spirit of faith, according as it is written, I have believed therefore have I spoken; even so we also believe therefore we speaked. As for those, who deny l Luk. 12 9 Mat. 12.32: 2. Tim. 2.12. CHRIST before men, they are such, as if they do not repent, he will deny them befote the Angels of GOD. The act of faith requisite to justification, is to apprehended or receive Christ, who is our righteousness; which is done, first, by a lively assent to the promises of the Gospel and then by special application of them to a man's self, for where this lively assent is, that jesus the son of the blessed virgin Mary is the eternal son of GOD, and Saviour of all those that believe in him; there Christ is received, not only in the judgement, by that lively assent but also in the heart and affections by an earnest desire to be made partaker of him, and of his merits and righteousness, and in the will by an unfeigned resolution to acknowledge him to be our Saviour, and to rest upon him for salvation. Now, whosoever hath this lively assent thus working upon the heart and the will●, he is bound (seeing he hath the condition of the promise) to apply the promise to himself. This apprehension of Christ, first by assent, and then by application, is the very root of faith, whereby we receive from Christ spiritual life to our justification, and salvation; and where this root is wanting, as Luk. 8.13. there is no true justifying faith, or communion with Christ. For although the Role of Christ's righteousness be that wedding garment which cove●eth our nakedness, and maketh us accepted before God; yet it will not cover us unless we put it on; and it is put on by faith, whereby we apprehended & apply Christ to ourselves. Though the merits and sufferings of Christ be a sovereign salve to cure our spiritual maladies; yet they will not heal us, unless they be applied: they are applied by this apprehensive faith, though the body of Christ be meat in deed, and and his blood drink in deed, to nourish us unto everlasting life; yet they will not nourish us, unless we eat his body and drink his blood: his body is eaten, and his blood drunk by this apprehensive and special faith. They therefore who profess themselves to believe in Christ, and yet do not by faith apprehended, that is, receive him, and apply him to themselves, they have not a justifying faith. for faith doth justify, not in respect of it own worth, or as it is a grace inherent in us: but as it apprehendeth and receiveth, or at lest is apprehensive of Christ, who is our righteousness. And such is the faith of all hypocrites, who profess themselves to believe, and yet neither apprehended, nor so much as desire to apprehended and apply Cheist & his merits unto themselves; but suffer, as much as in them lieth, the precious blood of Christ to be spilt in vein; as it is in vein to them to whom it is not applied. And such hypocrites are all Papists, who professing themselves to believe, do not only not apply Christ unto themselves, but renounce and scorn the special faith, by which he is received and applied. The act of faith requisite to sanctification, is inwardly to purify the heart. m Act. 15.9 and outwardly to work n Gal. 5.6 by love. For faith being a grace of the sanctifying spirit, which no man hath who is not regenerated by the holy Ghost. (for the holy Spirit, when he doth regenerate us, doth ingenerate the grace of faith in us, and by ingenerating the grace of faith, he doth regenerate us,) it cannot therefore be severed from sanctification, nor from the inward graces, nor outward fruits of sanctification. and therefore that faith, which is alone, not accompanied with other graces, as hope, charity, repentance, and the fear of God, &c. nor demonstrable by good works, is not a lively justifying faith; but a dead fai●h. as S. james proveth, chap. 2.14. &c. for as the body o jam 2 26 without breath is judged to be dead: so that faith which is without good works, (which are as it were the breathing of a lively faith, which worketh by love) is also judged to be dead. And such is the faith of all carnal gospelers, who say they have faith, and have not works; for though it be most true which S. Paul affirmeth, that faith alone justifieth; yet it is as true, which S. james teacheth, that that faith which is alone, severed from other graces, and destitute of good works, doth justify neither alone, not at all; because it is not a true and a lively, but a dead and a sergeant faith. And such is the faith of hypocrites, whose heart is unsound, as of those. john 2.23.24.25. whom though they be said to have believed in Christ, yet he would not believe them, because he knew what was in them; and of Simon Magus, who though he professed himself to believe and was baptised, yet he remained in the gall of bitterness, and bond of iniquity, because his heart was not right in him, that is, because he was an hypocrite. Act. 8.21.23. The act of faith requisite to perseverance is, as of the instrument of the holy Ghost, to establish the believer, for if we believe p 2 Chro. 20.10 we shallbe established, if we believe not q Es. 7.9. we shall not be established, And as we live r Heb. 2 4. , yea shall live by faith; so by faith we s Rom. 5.2. 2. Cor. 1.24. stand being by the power of God through faith t 1. Pet. 1.5. preserved or kept safe unto salvation. Faith is our victory u 1. joh. 5.4▪ 5. whereby we overcome the world subdue w Gal. 3.24. the flesh, quench x Eph, 6.16. the fiery darts of the devil glory y Rom. 5.2.3. in afflictions, and bring forth z Luk. 8.15. with patience. And so contrary it is to defection or falling away as that those which be of the defection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not of faith, b Heb. 10.39. and those which be of faith are not of defection. The faith therefore of those, who are but temporary professors, is not a true faith; such as is the faith of unsound and superficial christians, that is to say hypocrites; who having superficially covered their stony c Luk. 8.13. ground with the mould of external profession, do not only bring fo●th no fruit, but have not so much as root or moisture and therefore in time of temptation do fall away. And such also is the faith of worldlings, who receive the seed among thorns d Luk. 8.14. , who being overcome of the world, are thereby discovered to be voided of true e 1. joh, 5, 4▪ 5, ● faith, and being the servants of Mammon f Mat, 6, 24. cannot be the servants of God; or if they seem for a time to be God's servants; yet when time of trial cometh, they will hold to Mammon, and forsake GOD, such was the faith of judas g Mat, 26, 14, to whom gain was godliness; and such, as it seemeth, was the faith of De●as, who forsook the Apostle for the love of the world. 2. Tim. 4.10. They therefore who are subject to defection, are not endued with a true faith, for it is the evil heart of infidelity h Heb. ●▪ ●2 , that causeth men to fall away i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God. Seeing then this question is not to be understood of faith, as it signifieth the doctrine of faith, nor of fidelity, nor of the faith of miracles, nor of the historical, nor of the legali faith, nor of that evangelical faith which is dead or sergeant: it remaineth therefore that this controversy is to be understood of the true, lively, evangelical, and justifying faith only: which being a faith not of all men k 2. Thess. ●5. , that is, not common to the reprobate, but proper to the elect, and is for that cause called the faith of the elect l Tit. 1. 2● . (For all others, if they seem truly to believe, they do but seem so to do, as Gregory m Moral. l. 25. c. 11- specie tenus credare▪ quantos certum est electorum numerum summamque transir●. well saith, they believe only in show so many as are not elected) it never therefore before the end of this life doth utterly fail. Now I call that a lively justifying faith; which produceth those acts of a true faith, requisite to salvation, justification, sanctification, and perseverance, whereof even now I spoke. §. 8. Moreover concerning faith, Degrees of faith and other graces. and other saving graces, we are to hold a twofold distinction. The former is respect of the degrees thereof. For Faith sometimes is more lively and strong, and sometimes more dull and weak; charity sometimes is more hot and fervent, & sometimes more cool & slack▪ We acknowledge therefore, that even these saving graces may in respect of the degrees be deminished, and decayed, which to a faithful man aught to seem a very grievous and lamentable thing) but we utterly deny, that ever in this life they are wholly and utterly extinguished, & lost. For that the faith of any of the faithful doth at any time faint, it is to be ascribed to their own negligence, and to the malice of their spiritual enemies; but that it doth not utterly fail, it is to be ascribed to the grace of God, and to the intercession of Christ. For whereas they object the example of the Angel of the Church of Ephesus, who Apoc. 2.4. is reproved, for that he had lost his first love; the Text itself doth clearly evince, that Christ doth not there speaked of the grace of charity wholly; but of that degree and measure thereof, wherewith he had been formerly adorned. For first he doth commend him for certain notable first-fruits of Faith and love, which he did still ●aercise, v. 2. and 3. as namely patience and constancy. Secondly, whereas he speaketh of his first love, that cannot be understood otherwise, then of a degree and measure of love, which before he had▪ and therefore his meaning is not, that the Angels love was was wholly quenched, but somewhat cooled. And lastly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify or insinuate▪ that he did altogether amittere, that is, lose his love; but somewhat remittere, that is, rem●t or abate of the fervency thereof: for even the elect sometimes do remit somewhat of the fervency of their love, in whose hearts notwithstanding, as n Mo●al: l. 25. c. 7 Gregory saith, chaerity remaineth unextinguible. The habit & act of faith distinguished. § 9 Again, we are to distinguish betwixt the act and the habit of faith, and other graces, even as we distinguish betwixt the faculty of sight, and act of seeing: For the act of seeing may be interrupted as in sleep, and in the dark: when notwithstanding the habit or power of sight remaineth entire. so in the time of temptation▪ some acts of Faith and other graces may be interrupted, when as the graces themselves are not abolished. they may be laid as it were asleep, but they cannot be wholly extinguished. It is a natural act of fruitful trees, to bring forth leaves and fruit●● and yet in winter time they have neither fruit nor leaves, and if a man should judge of them according to the external show, he would scarcely say they lived: which notwithstanding do live, and are nourished, and when spring and summer shall come again, they will bring forth leaves and fruit. The like thing happeneth sometime to faith. For whilst the winter storms of temptations do lie upon it, you shall perceive both fruit and leaves to be shaken off, and if you should judge according to outward appearance, you would imagine it to be dead: the which notwithstanding liveth at the root. and when these storms and tempests are overblown, and by the power of GOD'S Spirit overcome, it will bring forth both leaves and fruit to the glory of GOD, and to the good example of others. Likewise, it is an act of fire, not only to heat, but also to given light. But if it chance to be covered with ashes it will not only sand forth no light, but not so much as heat, and yet no man can truly say, that it is extinguished, though 〈◊〉 be hidde-so it fareth sometimes with the gift of faith, and other graces, which like to col●●●● in the dark, are so taken away, non ut ne sint, sed ut ne videantur, not that they are not at all, but that they are not seen and discerned, and lie hid as fire under the ashes. For as Gregory o moral l. 8. c. ●0 saith, saepè tentatio in corde electorum lumen justitiae abscondit, sed non interimit. But if we being roused by the spirit of God, shall endeavour, as the Apostle exhorteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 1. Tim. 1.16 that is, as the word importeth, as it were with bellows to blow the coals, and to quicken the fire covered with ashes; we shall be like unto a good fire, burning within ourselves, and shining to others. These and the like distinctions, as they are by some applied to Saint 〈◊〉 when he fell, so they may be extended to any of the faithful in the like case. that in his full gratiam fidei remisit, actum intermisit, habitum non amisit; motum fuit in eo spirituals. vitae robur, non Amotum, concussam, non excussuum. he remitted the grace of Faith, intermitted the act, but lost not the habit. The strength of the life spiritual was moved in him, but not removed: shaken, but not shaken off. he fell grievously, but he did not fall away. CHAP. FOUR The three last questions 〈…〉 the members of 〈◊〉 of sin. Whither a man endued with the spirit of God, may be utterly deprived thereof. §▪ 1. THE fourth Question, which is concerning the Spirit of GOD, is like to the former. For by the Spirit we are to understand according to the Scriptures, the gifts and graces of the Spirit, which are distinguished into two sorts: For some are common to the elect with the reprobate, and some are proper only to the faithful and elect, of which our Saviour speaketh john 14. john 14.17 that of the spirit of truth which abideth in the elect, the world is not capable. For although they be all the gifts of the same same spirit, r 1 Cor. 12.11 which doth sanctify, yet they are not all the gifts of the sanctifying Spirit, quatenus sanctificat, as he doth sanctify; but only those, which are called the graces of sanctification. In respect of the common gifts, such as be the spirit of politic wisdom, and fortitude, the gifts of prophecy, of tongues, of working miracles, of arts, &c. s john 15.35 which are given not only to sons, who abide in the family for ever; but also to servants, who are not to abide in the house for ever: we deny not, but the spirit may be lost; as the examples of Saul, Samson, and judas do prove. But as touching the saving graces of GOD, and gifts of sanctification, such as be unfeigned faith, hope, charity, repentance, the fear of GOD, and such like; howsoever we grant, that the spirit may in regard of them be said to be grieved and dulled; yet we deny, that he is utterly extinguished, or exturbed▪ though moved and shaken, yet not removed or shaken off. And this was the judgement of Gregory. t In Ezech. home 5. In sanctorum quippe cordibus ju●●● quasdam virtutes semper permanet, juxta quasdam verò recessu●us venit, & venturus recedit. In fide enim spe & charita●e, & in bonis al●js, sine quibus ad coelestem patriam non potest veni●j, perfectorum corda non deserit In prophetiae vero vittute, doctrina facundiae, miraculorum exhibitione, electis ●uis aliquando adest, aliquando ●e subtrahit . In the hearts of the godly, the spirit according to some virtues is permanent, but according to some he comes & goes. for in faith, hope, & charity, and in other things, without which we cannot come to our heavenly country, he forsaketh not the hearts of the upright, but in the virtue of prophecy, in the eloquence of teaching, in the working of miracles, he is sometimes present with his elect, & sometimes he withdraweth himself. And to the like purpose in an other place u Moral: in job? lib. 2● c: ●2 In his igitur donis sine quib: ad vitam pervenire non possunt, spiritus sanctus, in praedicatoribus suis, five electis omnibus semper manet: in al●is autem quibus per ostensionem illius non nostra vita servatur, sed a lio●ū quaeritur. neq▪ aquam semper in praedicatoribus p●rmanet. . In those gifts, without which men cannot come unto life, the holy Ghost in his Preachers, or in all the elect, ever abideth. But in those, whereby through the showing of him (that is, the spirit) not our life is saved, but the life of others sought, be doth not always abide in them. The spirit whom the world cannot receive w Ioh: 14: 16: 17 , and therefore is not common to the reprobates, by the promise of Christ abideth with the Faithful for ever, he is the earnest of our inheritance x Eph▪ ●: ●4 , by whom we are sealed until the day of our redemption y Eph: 4: 30 . This anointing therefore abideth in the Faithful; & as it teacheth them z 1 I●h: 2, 27 , so shall they abide in him. And hereunto let us add that excellent place, a john 4: 14 Whosoever drinketh of the water that I shall given him, shall never thirst; that is, whosoever is made partaker of the graces of the sanctifying spirit, shall never be utterly destitute of them: but the water that I shall given him (whereby is meant the spirit b john 7: 38.39 ) shalbe in him a well of water springing up unto everlasting life. Qu: 5: whither a member of Christ may be cut off, § 2. The fift question is, whither any one that is a member of Christ, may be cut off and perish: whereunto I answer, that a member of Christ is either a true member, or in appearance only. And that I call a member in appearance, which is a member only in his own profession, and opinion of others, judging according to charity. For not only the invisible church (which is the company of all those, & only those that are elected) is in the scriptures called the body c 1 Cour 12: 12: ●7: of Christ; but also the visible church, which is the company of those that are at the least outwardly called, and do profess the name of Christ. And in this large sense, not only the members of the invisible church, but of the visible also are called members of Christ, which notwithstanding, howsoever they live in the visible church, yet are not all of the invisible church. and consequently are not true members of Christ, but in show only, in title and profession. for the true Catholic church (which we do believe) is the company of the first borne d Heb. 22.23 written in the Heavens, the body e Eph. 1.23 of Christ, and his fullness. Electi omnes saith Bernard, f In Cantic. serm. 78. ipsi ecclesia sunt: all the elect they are the church. and Augustine g In bonis est ecclesia, in his qui aedificant super petram, non in his qui aedificant super arenam, de unit. eccl. c. 181 . The Church is in the good, in them that build upon the rock, not in them that build upon the sand. Gregory saith h In cant▪ c. 3. v. 9 secundûm praescientiae suae gratiam Christus suam eccle●iam de in aeter: num permansutis sanctis construxit. , Christ according to the grace of his prescience, hath built his Church of holy men who shall endure for ever. And again i Moral. in job Intra ecclesiae mensuras sunt omnes electi; extra has omnes reprobi, etiams● intra limiten fidei ess● videantur; . Within the bounds of the Church are all the elect, without these bounds are all reprobates, though they may seem to be within the limits of faith. And Augustine k Ep. 50. Non justificat autem Christu● nisi corpus suum. again in other places saith, that Christ justifieth noon but his body; and that noon liveth l In joan tract. 26: de spiritu Christi non vivit, nisi corpus Christi. by the spirit of Christ, but the body of Christ. And m De doct. Christi, l 3. c 32. non est re vera domini corpus, quod cum illo non erit in aeternum. speaking of the second rule of Ticonius de corpore Christi bipartito. that is not the body of Christ which shall not be with him for ever: & therefore saith, that the rule should be de corpore Domini vero & simulato, quia non solùm in aeternum, verum etiam nunc hypocritae non cum illo esse dicendi sunt, quamvis in ejus esse videantur ecclesia. Notwithstanding the holy Spirit, that he might teach us to judge, and to speak charitably of our neighbours, himself speaketh according to the judgement of charity: whiles he termeth those the sons of God just, redeemed, sanctified, ingraffed into Christ; yea, and (as it may be collected out of some places) written in the book of life; who are only the sons of the visible church, just in respect of some external works of righteousness, redeemed and justified in their own profession and opinion of others judging according to charity: sanctified and engrafted into CHRIST sacramentally, written also in the book of life, because they are reckoned in the catalogue of the church, and numbered among the elect. This kind of men which live in the Church but are not of it, is ever subject to defection: and them the LORD suffereth to fall away, that their hypocrisy might be discovered, and that it may be manifested that they were never of the Church, Even as Saint john sayeth of certain teachers in his time, who were fall'n into such gross heresies concerning CHRIST, that he doubteth not to call them Antichrists. u 1. joh. 2.19. They went out from us (saith he) but they were not of us; For if they had been of us; they would surely have remained with us: but they are departed from us, that it might appear they are not all of us. The question understood of ●●ue members. § 3. A true member is either a sound member (excepting some infirmities, whereunto all are subject) or a diseased or wounded member, for even a true member of the natural body of man, may be so wounded or diseased; that for a time it doth receive from the head neither motion nor sense, as those which are stricken with a dead palsy. For the nerves being stopped, the animal spirits, which carry from the head sense and motion to all the parts, are intercepted. Now such a member although, in regard of Communion, doth scarcely seem to be a true member in respect of the head, with which it doth not now communicate, that is, in respect of sense and motion, which other members enjoy; notwithstanding in respect of union it is a true member, and in regard of life, being still animated by the same soul, whereby the other parts are quickened. Even so a true member of CHRIST may either be so wounded by the temptations of Satan, or so fallen into some grievous sin, as it were a spiritual palsy, th●● for a time he receiveth not from CHRIST h●● head by the sensible operation of his spirit, s●●rituall sense and motion. But though he be wou●●ded, yet he is not cut off; and though he be a sick member, yet he is not dead. And albeit in respect of Communion, whiles he sinneth, or remaineth in his sin, he may scarcely seem a true member of Christ, with whom he doth not communicate, as other sounded members do: yet in respect of union, he doth not cease to be a member of Christ. For Christ our head hath by his spirit begun in all the faithful and regenerate, which are his members, a spiritual, and that an everlasting life, by which he liveth in them for ever. Hence it is, that the faithful are said to be already translated from death to life, l joh. 5.24. and to have already eternal life, m joh. 6.47.54. and that they which are justified, are said also n Rom. 8, 30. to be glorified. And this truth is most evidently confirmed by that testimony of Saint john in the place before cited o 1. Ioh 2.19. , for if they had been of us (sayeth he) they would surely have remained with us. From whence this general rule may be gathered, that those who are of the Church (as all sounded christians are) shall never fall away from the communion of the church, but shall most certainly abide therein. But yet this by the way is to be added, that to the faithful, being the members of Christ, it aught to seem a very grievous and fearful thing, and worthy to be lamented with abundance of tears, if they shall defile themselves with any fowl sin, for by this means they do (as much as in them lieth) draw our Saviour Christ the holy one of Israel, whose members they are into the fellowship of their sin. And this is that, which the Apostle urgeth o 1▪ Cor, 6.15. 1. Cor. 6. Know you not that your bodies are members of Christ? shall I then take the member of Christ and make it the member of an harlot? GOD forbidden. Quest 6, Of sin whither it doth at any time reign in the regenerate Bellarm. de iustif, lib 4. c. 13. in fine Qui natus est ea Deo non peccat, nec potest peccare, quia ex Deo natus est, ut habetur 1 joan. 3. quia non peccat non prevarica●u, fed impletlegem qui en, legem non implet, hoc ipso prevaticatur & peccat. Igitur omnis qui veri justificatus est implet legen, nec potest fie●i, ut justificatus man●at▪ & legem non imple●t. §. 4. There remaineth the last question, whither those that are regenerate do sin, or not. Whereunto I answer, that they do often, and sometimes very grievously. For we do not hold the heresy of jovinian which notwithstanding Bellarmine maliciously imputeth unto us●, but may more truly be retorted upon the Papists; who hold that a regenerate man ●ay perfectly fulfil the whole law of God. But we confess with St. james, p jam 3 2. that in many things we offend all with Solomon q 1, King, 8, 36, , that there is no man that sinneth not, and that there is not a just man r Eccles, 7.20, upon earth that doth good, and sinneth not. And with St. john. s 1, joh, ●, 8 Pro. 20.9. that if we should say we have no sin, we should deceive ourselves, and there were no truth in us. And therefore with David we pray t Ps. 143▪ ●●● enter not into judgement with thy servants OH Lord for no man living should be justified in thy sight, if thou shouldest enter into judgement with him. But howsoever the faithful are sinners, yet not in that sense as the wicked in the scriptures are termed sinners; as when it said, the Lord heareth not sinners u joh. 9: 31: Ps. 50: 16: that is impenitent sinners, such as make a trade of sinning, and are therefore called w Mat, 7, 23. Luk 13, 27 workers of iniquity. Though they sin, yet not in that sense, according to which St. john denyeth x 1. Ioh: 3, 9: them to sin, which he expresseth by the phrase of working sin. viz. as workers of iniquity, as servants of sin in whom sin reigneth * August: expos in Gal: ●: aliud est non peccare aliud non. habere pecca●um; nam in quo peccatum non regnat, non peccat▪ who commit sin of malice, & ex imperio vitiosi habitus, who commit sin with greediness and with the full swirge and consent of will, for so both St. john understandeth that phrase y 1: Ioh: 3: 8: of committing or working sin, he that commmitteth sin (saith he) is of the devil, and also our Saviour john. 8. he that committeth sin is the servant of sin. They fall, but they are not utterly cast down, a Lops 37.24: for the Lord upholdeth them with his hand They fall often, but they never fall away; sin remaineth in them, but it never b Rome reigneth in them, they sinne but not unto c 1. joh, 5, 18. death. And this is proved by St. john's undeniable testimony, and invincible reason; whosoever is borne of God, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he committeth not sin, namely in that sense, wherein he had used the same words in the verse e V, 8, preceding, neither can he sinne, namely after that manner. Than which, what could be spoken more plainly? The reason which St. john useth is unanswerable▪ because saith he the seed of God (meaning thereby the spirit of regeneration) remaineth in him, and again, because he is borne of God. For every regenerate man whilst he is clothed with this mortal body, is partly flesh and partly spirit, through all his powers, faculties and affections, in which there is a continual conflict, the flesh that is the unregenerate part lusting against the spirit, Gall 5.17 and the spirit that is the regenerate part lusting against the flesh, so that ye cannot do the things that ye would. No man therefore, whose w●ll is regenerate, can whiles he is in the ●lesh, will any thing, whither good or bad, with his full will. For that evil, which he willeth; as he is flesh, the same he willeth as he is spirit; the good which he willeth as he is spirit, he willeth, as he is flesh. And therefore a regenerate man cannot sinne with full consent of his will; because he is partly spirit, and partly flesh. And for the same cause the sins of faithful and regenerate persons are committted all of them through infirmity, the flesh prevayling against the spirit, in some more, in some less. For he whose will is regenerate, hath an earnest desire, and an unfeigned will and purpose to abstain from all sin, when as therefore contrary to his desire, will and purpose, he is by force of temptation transported to the commmitting of sin, that I call a sin of infirmity. Every regenerate person therefore may truly say with the Apostle, when he hath offended, either by omission or commission, the good g Rom. 7, 19.20. thing which I would, I do not, but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. If therefore all the sins of the faithful be committed of infirmity, and with some reluctation of the spirit, and so against their will and unfeigned purpose, as they are regenerate; then it is certain, that the sins of the faithful, howsoever they provoke GOD'S temporal judgements against them, especially when they do not h 1, Cor. 11, 31 judge themselves, yet they do not exclude them out of the love and favour of GOD; neither are they imputed unto them unto condemnation For i Cor. 11.32: when we are judged, we are chastised of the Lord, that we should not be condemned with the world. And hereunto availeth the intercession of CHRIST, that the redeemed of CHRIST may, notwithstanding their sins, which they commit through humane frailty, be continued in the favoar of God, as hereafter I shall show. But if any man, who professeth himself to be regenerate, shall given himself over to the practice of sin, and shall commit sin with full consent of will, or so liveth in sin, that sin may truly be said to reign in him, his example doth not prove, that a regenerate man may so sin, but doth manifestly convince himself not to be as yet renewed by the spirit of GOD. Mo all l. 34. c. 8. but as Saint Gregory sayeth of such, quaesi habitam sanctitatem ante oculos hominum videntur amittere. sed eam ante oculos Dei nunquam habuerunt. For whosoever committeth sin k 1. joh. 3 8.9, he is of the devil, saith St. john but he that is borne of God doth not commit sin, for his seed remaineth in him, neither can he sinne because he is borne of GOD. §. 5. There are two things more to be added as touching sin, the one, concerning sins of infirmity, the other concerning the dominion of sin. For as touching the former; some cannot endure, that the sins of the faithful and regenerate should be so extenuated, as to be accounted sins of infirmity: which in their opinion should rather be aggravated, and esteemed more heinous, than the like sins perpetuated by ignorant and carnal men; as being committed by men endued with greater knowledge, a●d more obliged unto God in all dvetyes of obedience and thankfulness. And in very truth so they are in these respects, and so to be acknowledged and detested of the children of GOD; when either they have offended, or are moved to the practice thereof. But yet, if you respect, either the disposition and condition of the parties, or God's estimation of them; esteeming the one, as his son regenerated by his spirit, adopted and reconciled unto him in Christ, the other, as his enemy, upon whom the wrath of God abideth; you must acknowledge, that the same sin, which to the carnal man is mortal, as being the transgression of a wicked man, who is under the law; becometh to the faithful man venial, as being the offence of a righteous man, who is not under the law but under grace; Yea that a carnal man's forbearance of a sin, which he would fain commit, if he durst, is worse in the sight of GOD (who looketh especially to the heart) than the faithful man's falling into a sin, which he wo●ld not commit. For to do that good which he would not, or not to do the evil which he would, are signs of a carnal man, whose will is not regenerate; and contrariwise, l Rome 7.19. not to do the good which he would, or to do the evil, which he would not, are signs, (though sins) of a faithful man whose will is regenerate. The sin of a ●●rnall man is committed with full consent of will, he being wholly flesh; the sin of the regenerate (who sinneth carne non spiritu) is committed against his will as he is spirit. Now m Rome 7.20▪ (sayeth the Apostle) if I do that I would not, it is no more I that do it, but sin that dwelleth in me. The carnal man is, as I said, under the law, and therefore his sin maketh him obnoxius to the curse of the law, and eternal damnation. The faithful man is not under the law, but under grace, and therefore freeed by Christ from the curse of the law. For as every sin is mortal in itself and deserveth death, so every sin is punished with death; either with the death of Christ imputed unto the believer; or with the death of the sinner himself, who hath no part in Christ. Hence it is, that the believers sin, for which christ shed his blood, is to him venial, and the unbelievers sin, to whom CHRIST'S merits are not imputed, is to him mortal. The unregenerate man whose carnal disposition is enmity n Rom. 8.6. against God▪ and whose frame of imaginations is evil and only o Gen. 6.5. evil continually, hath no will nor disposition in him to that which is spiritually good, and therefore with his whole will he willeth that which is evil. But the faithful, whose will is regenerate, as he hath in him a disposition to sin, as he is flesh, which is the remainder of original sin; so on the other side, as he is spirit, he hath an unfeigned desire and a sincere will, purpose and resolution to abstain from all evil, and to do good. If he therefore contrary to his desire and purpose, as he is spirit, be by the violence of his passions and perturbations, which are egritudines animae the infirmities of our souls, and by force of temptation transported to the committing of sin, that sin by him committed, is neither of ignorance merely, nor of malice, but of infirmity. I say not merely of ignorance; for it is not ex ignorantia juris, sed facti. In the general, or in thesi he knoweth that kind of sin to be unlawful, as for example, adultery, or denial of Christ, and he hath resolved p Ps. 119.106. Mat. 26.35. and vowed to abstain from them, and all other sins: ●ut his mind being troubled with perturbations and passions, his judgement dazzled and blinded with temptations, and the will for want of strength overcome by them both; he doth not in hypothesi or in the particular see, or not consider the unlawfulness of the fact, and therefore through weakness, the spirit being foiled by the flesh, yields, contrary to his general purpose, to the acting of it. Neither is it of malice or of set purpose, because the will and purpose of a regenerate man is to the contrary. §. 6. The question concerning the dominion of sin may be understood, either of original sin in general, or particular habitual corruptions or vices. Original sin in general, ruleth and reigneth in all the unregenerate, as a tyrant without resistance. In the regenerate though it do not reign, yet it remaineth as a rebellious subject, or discomfited enemy, who notwithstanding is ready, upon all occasions, to assail us, and able sometimes to prevail against us and to foil us, which must teach us to labour by all means to mortify our corruptions, and with Paul to q 1. Cor. 9.27. buffet and beaten down the body of sin, and to bring into servitude our flesh. But principally the Question is understood of particular habitual corruptions, which in the regenerate remain as the relics and remainders of original sin mortified in some measure and diminished; but in the wicked they do reign, not all, but some of them as vicious habits. By original sin there is in every man an evil disposition & proneness, to all manner of sin; & of every one a spice remaineth, as of pride & self-love etc., in the regenerate; of 〈…〉, more (which are their infirmities) of some, less 〈◊〉 in the wicked the habitual corruptions either reign, as the increments of original sin, or at the lest remain unabated, unless perhaps by the contrary vice. I say then, habitual corruptions do reign in men, when from dispositions and inclinations they grow to be confirmed habits. For when by practice of any particular sin, whereunto a man inureth himself, the evil dispositions are grown to vicious habits, than those sins do reign in that man, imposing upon him a kind of necessity to commit that sin. And whosoever in regard of that necessity (custom being as it were another nature) he may seem unable r Ie●. 3. ●3▪ to do otherwise, yet it is certain, that as a wicked habit is gotten by multiplying and reiterating voluntary sinful actions, in any kind; so the habit itself is voluntary, and every sinful action committed by the command of a vicious habit, is a sin of malice and not of infirmity; and the man so sinning is the servant of sin. That therefore is but a simple or rather sinful excuse, which some use, when they are reproved for sin, as drunkenness, or swearing, &c. I pray you bear with me, I have got a custom, I cannot leave it. for that is to confess themselves servants of sin. CHAP. V The assertions of the adversaries. The assertions of the adversaries set down in 3 degrees. §. 1 AND thus you have heard our assertion, concerning the certainty of perseverance, not only plainly expounded in 6 several questions, but also proved by so many arguments. Now we are briefly to propound the contrary assertions of the adversaries of this truth, whereof there seem to be 3 degrees. The 1 degree . The first of those, who imagine that a faithful and regenerate man, by committing any crime or grievous sin, doth for a sin lose his faith & justification. And of this first assertion there seem also to be 2 degrees. For when they say, that a faithful man by committing a grievous sin doth lose his faith; they mean either the act of faith only, or the habi●e also. If the act only, which is to believe remission of sin, & namely of that crime, which he hath committed, & whereof he hath not as yet repent; we acknowledge, that that act of faith when a man is fall'n into a great sin, is interrupted, until he rise again by repentance. But here is their error in that they think, because the act of faith is interrupted, that therefore there is an intercession of justification and reconciliation with GOD, and a falling from the state of grace and salvation, into the fearful state of damnation. Unless for the qualifying of their opinion, they shall say, that they speaked not of justification in foro caelesti, in the court of heaven, but in foro conscientiae; and of falling for a time from the assurance of salvation into the guilt of damnation▪ which if they shall avouch, there shall not need to be any controversy betwixt us. For we do confess, that a man cannot be assured o● the remission of any crime, whilst he continueth in it without repentance: & that howsoever there is no condemnation to them that are in Christ jesus; yet a faithful man by committing any crime incurreth the anger of GOD, and provoketh his judgements and not only deserveth damnation, and is in himself guilty, or contracteth the guilt of death; but many times also by the terror and trouble of his own conscience, aggravated partly by afflictions, partly by spiritual desertions, and partly by the temptation of Satan, is, in his own opinion, in the state of damnation. But if we will speaked properly, justification is to be considered a● an act of GOD, for it is GOD l Rome 8, 33: that justifieth, and such an act as dependeth upon his eternal counsel, and proceedeth from his m ●: Tim: 1: 5 grace given unto us in CHRIST before all secular times. For whom he electeth, them he calleth, and whom he calleth according to his purpose, them and no other he justifieth, and whom he justifieth, them and all them he glorifieth. This act of GOD, which from our effectual vocation is continued to our glorification, is not interrupted, though the act of faith, which is the apprehension of it, be interrupted. yea but, say they, by that act of faith assuring us of our justification and salvation we are justified, & therefore when that act ceaseth, our justification ceaseth I answer, ●. God is said to justify, when he imputeth the righteousness of Christ to them ●hat believe, that is to them that have the grace of faith, for as Agustine n Epist 23 ad Bonifac. saith, nihil aliud est credere quam fidem habere, and so the Apostle Rom. 4. to him that worketh not, o Rome 4.5. but believeth on him that justifieth the ungodly, his faith is counted for righteousness. not that faith doth justify, as it is an habit, or as part of inherent righteousness▪ for then we should be justified by righteousness inherent, or as it is an act, for then we should be justified by works; but in respect of the object, which only as the matter doth justify, which faith only as the instrument doth apprehended or receive, and because it doth receive that which is our righteousness, it ●s said to justify, or to be imputed for righteousness, not that ipsum credere doth justify, sed id quod creditur. But howsoever faith doth justify as the hand, or instrument apprehending or receiving CHRIST, who is our righteousness; yet it is not the act of apprehending or receiving which doth justify, as the instrument, but that which apprehendeth or receiveth, that is the habit or grace of faith. Otherwise our justification, which is a constant and continued act of GOD; should be as transcient and flirting, as our act of apprehending: and we should be no longer justified, than we do actually apprehended the righteousness of Christ (which we do not, either when we are asleep, or being awake, are otherwise employed) and therefore to imagine, that our justification is interrupted, so often as the act of faith is interrupted is a dream. 2 lie. We are not justified before God by that act of faith assuring us of our justification for we are justified before God, before we are, or can be assured of it, & we must believe, before we can be justified. we must therefore distinguish of ●ustification 〈◊〉 it is either before God in foro coelesti, which properly is justification; or else in the court of our own conscience. Before God we are justified, when we given a lively assent to the promise of the Gospel, by which, working upon the heart and the will, we receive Christ, not only in our judgement by assent, but also in our hearts by an earnest desire to be made partakers of Christ, and in our wills by a resolution to acknowledge him to be our Saviour, and to rest upon him alone for salvation. In our consciences we are justified, when upon tha● lively assent (which is the condition of the promise) we, applying the promise to ourselves, are persuaded and in some measure assured of our justification. And such as is the measure of our assurance, ●hat we do in deed believe by a true and lively assent, that JESUS the Soon of the blessed Virgin, is the eternal Son of GOD, and Saviour of all those that truly believe in him, such is, and aught to be the assurance of our justification, and salvation. For the Gospel teacheth us this truth of GOD in CHRIST, that whosoever truly believeth that JESUS CHRIST is the Son of GOD, and Saviour of all that truly believe in him shallbe saved. If therefore the conscience of a man be able truly and certainly to assume, but I do truly believe that JESUS CHRIST is the Son of GOD, &c. than he may as certainly conclude, therefore I shallbe saved. But howsoever this act of faith assuring us of our salvation (which they call the certainty of the subject) may for a time be interrupted; yet so long as a man doth truly assent to the Gospel, and by it receiveth CHRIST, so long the certainty of the object is not impeached and therefore the party so believing, standeth justified before God, though he be not always assured of it. Of those therefore that hold the intercession of justification by the act of faith interrupted, this shall suffice to have spoken. But I understand the first degree of them, with whom we have this controversy, to be of those, which hold, that the habit of faith and justification may be lost without a total defection or falling away. The 2 degree . The second degree is of those, who hold that a man elected in Christ, justified by faith, and sanctified by the holy Ghost, may fall into a total, but not a final Apostasy. The 3. degree . The third of those, who stoutly maintain, that a man justified and sanctified, may fall away from God, and from his grace, not only totally for a time, but also finally and for ever. And this is the assertion of the Papists and some others. Of these 3 deg●ees the second, is a consequent of the of the first, and the third, of the second. §. 2. But howsoever the authors of these assertions would seem to differ one from another, for the first would not be thought to agreed with the second, nor the second with the third: yet I do not see, how any man can maintain the first, unless he will grant the second; nor how any man can defend the second; unless he will grant the 3ᵈ. For faith and justification cannot be lost without a total defection, and whosoever doth make a total apostasy, doth also fall away finally. For as touching the first, he that loseth his justification loseth also his adoption, and reconciliation, and therewithal the grace and favour of GOD, and from the state of salvation is fall'n into the state of condemnation. And whosoever loseth his faith, loseth withal the first-fruits of ●aith, as hope, charity, affiance, the fear of God, and all other graces of sanctification, which cannot be where faith is not. If therefore the falling away from the grace, that is, the favour of God, and also from his graces, that is the gifts of grace to a total defection (as I suppose no man can truly deny) then must it be confessed, that if a faithful man should lose his justification and his faith, he should fall into a total apostasy. Now those that make a total defection, do also finally perish; as the prophet p Ezech: 12: 24: witnesseth, for it is impossible, as the Holy Ghost saith q Heb: 6: 4: 5: 6 and c: 10: 2●: that they, who fall away should be renewed again by repentance. but their latter end r 2: Pet: 2: 20: as St. Peter saith is worse than their beginning, wherefore St. john by that one defection of those heretics, whom he doubteth not to call Antichristes', concludeth, s 1: Ioh: 2: 19: that they were never of the Church, Moreover, if any man should lose his regeneration totally (as no man doth, because he is borne of immortal seed 1. Pet. 1.23. & because the seed t 1: joh. 3.9: of God remaineth in him) then must he be borne again, or else he cannot be saved, being by his relapse fall'n into the state of nature. But it is certain ut semel nascimur, ita semel renascimur. as we are borne but once, so we are borne anew but once. For as Augustine u tract: 11: in loan saith, there are two births, the one, carnal; the other, spiritual; sed ipsae duae singulae sunt, nec illa potest repeti, nec illa, but those two are either of them bu● one, neither can the one be repeted, nor the other. And this also is to be observed, that all these adversaries of the certainty of perseverance, howsoever they would seem to hold diverse opinions: yet they all use the same arguments, and abuse the same testimonies of scripture, and by the same arguments and testimonies, for the most part are refuted. Wherhfore a several refutation of them shall not need. But it shall be sufficient, as my purpose was in the beginning, to deal directly against the Papists. CHAP. VI The certainty of Perseverance proved from the causes and grounds thereof. The certainty of perseverence proved. §. 1 AND first I will prove and demonstrate the certainty of Perseverance of all the faith●●ll by evident arguments grounded upon the holy scriptures: & secondly I will defend and maintain the same against the exceptions, and objections of Bellarmine. My proofs I will reduce unto two heads for therefore is the perseverance of the faithful certain, first because the causes and grounds; whereon our perseverance is founded, are sure & invincible. Secondly, because the causes, which should 'cause the defection of the faithful, if ever they should fall away, are to weak for that purpose. The certainty of perseverance proved f●om the causes thereof . For as touching the first: The certainty of Perseverance is grounded, not upon our own strength, or upon the constancy of our own wills, (for perseverance, as Prosper z de vocat. ge●● 1. c. 24. proveth by many testimonies, is the gift of God; and as Agustine a de bon perseverantiae ex Ps. ●0. 17, saith, est manus Dei non nostra quod non recedimus ab eo. it is God's hand and not ours, that we departed not from him. and b lib: d● correp●● great. c: 1●: ipse eos facit perseverare in bono, qui facit bones.) but it is grounded upon the nature of the Deity▪ and the persons of the Trinity, confirming us, and the gifts of saving grace in us, and preserving us unto eternal life. §. 2. And first I say the certainty of perseverance is grounded upon the nature of God; From the nature of God, ● first from hi● immutability as namely upon his immutability, truth, faithfulness, and power, upon the immutability, both of his will, and also of his grace, Of his will or decree, which is immutable. for, Noon of the Elect shall ever fall away▪ All the faithful are elect. Therefore noon of the faithful shall ever fall away. The proposition I proved before at large, Chap: 3: § 4 in answer to the second Question. The assumption is proved thus. 1. All saving grace, (whither you understand the degrees of GOD'S gracious favour in Christ, or the gifts of saving grace) is proper to the elect, unde non communicat alienus, as Augustine c Cotur. Cresc: gram: l: 2. c: 15: De unit: eccles: c: 19: & in Lops 103: conc: 1: saith, that is, as he expoundeth himself, non possessu●us regnum Dei. whereof noon is partaker who is an alien, that is, who shall not possess the kingdom of GOD. 2. justifying faith, is not of all men, 2. Thess. 3.2. that is, not common to the reprobate, but proper to the elect, and is therefore called the faith of the elect. Tit. 1.1. it being a proper fruit of election. for therefore do men believe because they are elected Act. 13.48. every one that my father giveth me, namely by election, cometh unto me, namely by faith. joh. 6.37. And contrariwise, those which are not elected, do not believe, joh. 8.47.10.26. the election, saith the Apostle, d Rome 11: 7: hath obtained, (viz. the faith of the Gospel,) the rest were hardened. or if they seem to believe, it is as we heard before out of Gregory, specie tenus, in show only. For all that truly believe shallbe saved; noon of the reprobate shalbe saved, therefore noon of the reprobate do truly believe. 3. All that shallbe saved, are elected: all that truly believe shall be saved: therefore all that truly believe, are elected▪ the assumption is the main promise joh. ●. 16 Mark. 16.16 of the Gospel. 4. Moreover, all the faithful are justified, and all that are justified have been effectually called, and all that are effectually called, are elected, and consequently all that truly believe, are elected. For as Angustine g De praedest. sanct. c. 17. Non ergo alios, sed quos praedestinavit, ipsos & vocávit, illâ sc. vocatione secundùm propositum; nec alios, sed quos ita vocavit, ipsos & justificavit: nec alios, sed quos praedestinavit, vocavit, justificavit, ipsos & glorificavit. saith. Noon other, but such as he hath predestinated, he hath called with that calling which is according to his purpose▪ nor other, but such as he hath so called, he hath justified: nor other, but such as he hath predestinated, called, justified, he hath glorified. On the immutability of his grace. §. 3. Upon the immutability of his grace, that is, both of his gracious love and favour in Christ, and also of his gifts of saving grace. From the unchangeableness of his love and favour in Christ. we may argue thus. Those whom God doth always love, they do never fall away; for such as fall away, God loveth not, Heb. 10.38. But God loveth the faithful with an everlasting love. jer, 31.3. john 13.1. So Chrusostom i ●n Rom. 5. home 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he said well, in which we stand, for such is the grace of God, it hath no end, it knoweth no limits. Prosper citing Rom. 8.35. Devocat. gent. l 1. c 24. where the Apostle speaketh de Charitate Christi, quâ (saith he) eos quos diligit, inseparabiles facit, & usque in finem perseverantes. whom Christ doth love, he maketh them unseparable, that is, persevering to the end. It is everlasting, not only in itself, but also to us; as it is eternal without beginning k 2. Tim. 1.9. Eph. 14.6 , so it is perpetual without l Psal. 136 ending; it beginneth in God's eternal foreknowledge, which hath no beginning, and endeth in our glorification, which hath no ending▪ The gifts also of saving grace, are as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11.29 without repentance in the giving and continuing whereof the Lord doth show himself unchangeable. such as are faith, hope, charity. Faith is invincible, as hath been showed before. * Resp ad q. 3. pag. 34▪ c. 4. §. 7. so that not unworthily was it said by Chrusostom m 1. Tim. 1. home 1. , that it is the property of Faith never to fail. and n Hom. 18. in Cor. 6, faith a rock steadfast and unmoveable; and, o Hom. 9: in Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith is the foundation, the rest is the building, and it is p Serm. in BB job. & Abiah. inexpugnabile scutum. Hope is an anchor of the soul both sure and steadfast, Heb. 6.19. and never maketh ashamed, Rom. 5.5. Charity cannot be quenched, Cant. 8.7. but as Gregory saith, in electorum cordibus inextinguibilis manet, neither doth it ever fall away, but it beareth all things, and endureth all things. 1. Cor. 13.7.8. and in the last verse; now, that is, in this life, remain faith, hope, and charity, these three, noon of which endeth before the end of this life, and then, the end of those, which have an end, is not their consumption, but their cons●mmation; faith ending in vision, and hope in fruition, but charity is the greaetest, for it never hath an end, neither in this world, nor yet in the world to come. It was therefore truly said of Ambrose a De poeni●. dist. 2. q. 3. charitos: , that charity once had is never after lost: and of Augustine b De poenit. dist. 2. c. 2. apud August ●. 4. lib. de salutar doc. c 7. charitas quae deseri potest, nunquam vera fuit. , charity which may be lost, was never true. And of the same Augustine, as he is cited by the master c Lib: 3: didst 31: of the sentences, and by Gratian. d De poenit: didst 2. c: 8: Vnctio i●visibilis charitas est, quae in quocunque fuerit, tanquam radix illi erit, quae ardente fool ares●erenon potest: nutritur calore solis, non 21 escit. the unction invisible is charity, the which in whomsoever it shalbe, it wilbe unto him a root▪ which when the Sun scorcheth, cannot be dried up, or whither, it is nourished by the heat of the Sun, it is not dried. or as the words are now read in Augustine's e Hom. 9 In epist. joan. tract. 8. Vnctio invisibilis charitas illa est, quae in quocunque fuerit, tanquam radix illi erit, quamvis a●dente sole arescere non potest, omne quod radica tum est, nutritur calore solis non exarescit. Works. The invisible unction is that charity, which in whomsoever it shalbe, it shallbe unto him as it were a root, though the Sun do burn, he cannot be dried up or whither, all that is rooted (that is, that hath this root) is nourished with the heat of the Sun not dried up. And of Prosper. f De vita contemplate. ●ap 13. Charitas est recta voluntas juncta Deo inseparabiliter, corruptionis nescia, nu●●i vitio mutabilitatis obnoxia, in omnibus semper invicta . Charity is a right will joined to God unseparably, not subject to corruption, obnoxious to no vice of mutability, in all things always invincible. Gratian'ss g De poenit▪ dist. 2. c. 11 Ex praemissis itaque apparet, quod charitas semel habita ul teriùs non amitritur. conclusion in Ambrose his words is. It appeareth therefore by the premises, that charity once had is never lost. Again, whosoever hath true charity, he shallbe saved, and consequently shall persevere to salvation: yea as S. john h john 3: 14 saith, we know that we are translated from death unto life, because we love the brethren. Charity is a grace proper and peculiar to the elect. For as Augustine i De unit: eccles: cap: 19 Ipsa quae domui Dei data su●●, no●nullà ex ijs habent alieni, (id est non possessuri regnum Christi) hoc est donum spiritus sancti proprium sanctorum, 〈◊〉 de nemo communicat alienus. saith. Even of those gifts, which are given to the house of God, some of them aliens have, that is, such as shall not possess the kingdom of God, but this (meaning charity) is a gift the holy Ghost, proper to the Saints, whereof no alien is partaker. And again to the same effect. k Aug: in Psal: 10●: cor: 1: Charitas est fons proprius & singularis bonorum, cui non communicat alienus. §. 4. But the certainty of perseverance is grounded also upon the truth of God in his word, From the truth of God testifying th●s truth. partly testifying, partly promising, partly by oath avouching it. Among the testimonies of the word, some are plain and direct, as Ps. 15 5. he that walketh uprightly &c. shall never be moved. Ps. 112.6. and 9 Psal. 112.6.9. the upright shall never be removed, his righteousness endureth for ever. Ps. 125.1. Ps. 125 1. Those who put their trust in the Lord (as all the faithful do) are like to mount Zion, which is not removed, but standeth fast for ever. john 6.56. joh. 6.56. he that eateth my flesh (as every believer doth) he abideth in me (saith our Saviour CHRIST) and I in him. 1. john. 2.19. 1 joh. 2.19 If they had been of us, they would surely have continued with us▪ Psal. 37.37. The end of the upright man is peace. therefore he persevereth to the end. he that is a servant (of sin) abideth not in the house for ever, joh. 8.35. he that is a son abideth for ever. john 8.34.35. Others conclude the certainty of perseverance by consequence▪ for whosoever shallbe saved, they do undoubtedly persevere l Mat. 24. 1● unto salvation. for if any do fall away, they perish in their sins. Ezech. 18.24. 2. Pet. 1.20 But all that truly believe in Christ shallbe saved. joh. 2.16. Mark. 16.16. all that eat the flesh of Christ (as all true believers do) shall live for ever. john 6.51. yea they have eternal life joh. 3.36.6.47 54. 1. john. 5.23. and they are passed from death unto life. john 5.24. All that truly believe in Christ, they are the sons of GOD. john 1.12. and being sons they are also heirs, heirs of GOD, and coheyres with CHRIST. Rom. 8.17 Again, All that are elected, shallbe saved, and consequently persevere unto salvation, as before hath been showed. All that are called effectually, or according to God's purpose, do persevere unto salvation. For this calling of God is without repentance, or irrevocable, Rom. 11.29, and to them so called, all things whatsoever work together for their good, and therefore nothing causeth them to fall away. Rom. 8.28. for as the Apostle there reasoneth, v. 29.30. whom God did foreknow, he also did predestinate; &c. and whom he did predestinate, them also he called, (viz according to his purpose) and whom he so called, them he also justified, and whom he justified, them he also glorified. Therefore saith Augustine m De praedest. sanct. c. 17 Non ergo alios, sed quos praedestinavit, ipsos & vocavit, illâ scil. vocatione secundùm propositum nec alios, sed quos ita vocavit, Ipsos & justificavit; nec alios, sed quos praedestinavit, vocavit, justificavit, ipsos & glorificavit. , whom he hath predestinated, them, and no other he hath called, to wit, with that calling accurding to his purpose, and whom he hath so called, them, and no other he hath justified; and whom he hath predestinated, called, and justified; them, and no other he hath glorified. And again, n Manifestum est, non justificatos, n●si vocatos; quanquam non omnes vocatos, sed eos qui secundùm propositum voca●i sunt, sicut superius dixit Apostolus. it is manifest (saith he) that noon are justified, but such as are called, though not all that are called, but those who are called according to his purpose, as the Apostle before had said. Ambrose o In Eph. 1. Quos Deus vocate dicitur, perseverant in fide, hi sunt quos elegit ante mundi constitutionem. . whom God is said to call, they persevere in the faith▪ th●se are they whom he elected before the creation of the world. And likewise Beda p In Rom. 8.28. High (qui secundum propositum vocati sunt) in eo quod diligunt Deum p●●●manent usque infinem: & qui ad tempus inde deviant, revertuntur, ut usque in finem perdutant, quod in bono esse coeperunt. . These (who are called according to his purpose) persevere in the love of God unto the end, and they who for a time do go astray from it, (as all men do when they sinne) they return that they may continued to the end, what they began to be 〈◊〉 goodness. But most plainly Augustine q De bono persevet c. 14. Nam donum perseverantiae daturum Deum vocatis suis istá vocatione, de qua dictum est, sine poenitentia sunt Dei dona & vocatio, omni Christiano confitendum est. : For that God will given the gift of perseverance to them that are called with that calling, whereof it is said, the gifts of God, and calling are without repentance, it must be confessed of every Christian. Again, all that are justified are also glorified, Rom. 8.30. for if r Rom. 5.9 when we were sinners Christ died for us, much more being justified by his blood, we shallbe saved from wrath by him. Now I assume, all that truly believe, are elected, as I proved before, all that truly believe, are effectually called: all that truly believe are justified, therefore all that truly believe shallbe saved, and consequently persevere unto salvation. The like may be said of adoption and reconciliation. All the faithful are the adopted children of God, whom he hath predestinated s Ephes. 1.5.6. unto the adoption of sons by JESUS CHRIST to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Undoubtedly therefore the faithful shall persevere unto salvation. Neither shall they who are reconciled to GOD, as all the faithful are, perish. For if when we were enemies we were reconciled unto God by the death of his sons; much more being reconciled. we shalbe saved by his life. And as Chrysostome argueth. u In Rom. 5: home 9: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if when we were obnoxious to such great matters, we were freed from all by Christ, much more shall we be able by him to abide in that which we are. Finally, this is the sum of the Gospel; whosoever truly believeth in Christ shallbe saved. which our adversaries in this cause do plainly contradict, saying; that many of them, which believe truly in CHRIST, shall not be saved. and so plainly overturn the foundation of our faith, which is the promise of the Gospel. ●om the truth ●f God in his promises. § 5. For the certainty of perseverance is also grounded on the promises of God, promising perseverance to them that believe. And herein is great difference between the covenant of works, and the covenant of Grace: that in the former the Lord requireth perseverance to be performed by us, (for which cause the commandments are propounded in the future sense,) but in the latter, and namely in this place, Luk. 1.73.75. he promiseth to given it us. I (saith the Lord, speaking to every faithful man) will espouse thee for ever unto me by faith. Host 2.19.20. I will make saith the Lord, an everlasting covenant with them, that I will never turn away from them to do them good. (there is the certainty of perseverance, ex parte Dei, on God's part) will put my fear in their hearts, that they shall not departed from me, that is, saith Augustine u De bono perser. lib. ●. c. 2. Talis ac tantus est ●imor erit quem dabo in cordibus illorum, ut mihi perseverantes adh●seant. . such and so great shall my fear be, which I shall put into their hearts, that they shall with perseverance adhere unto me. There is the certainty of perseverance ex parte credentis, on the believers part. joh. 6.37. whatsoever my Father giveth me, (namely by election) cometh to me, saith CHRIST, namely by faith, and whosoever cometh unto me, that is, believeth in me, I will never cast him off. There again is the certainty on Christ's part. But he will not only not cast them off himself, but also he will not suffer them to be taken from him by any others whatsoever. For I, saith he, john 10.28. do given eternal life to my sheep, (that is, to all the faithful) and they shall never perish, neither shall any pluck them out of my hands, in confidence whereof, I am assured, saith the Apostle, x Rome 8. 38.3● that neither death nor life, nor angels, nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other creature shalbe able to separate us from the love of God, which is in Christ jesus our Lord. So that the perseverance of the faithful is certain on God's part, on their own part, and in respect of all creatures whatsoever. joh. 4.14 . But to return to the promises. joh. 4.14. Whosoever shall drink of the water which I will given him, saith CHRIST, meaning by water the saving graces of the Holy Ghost, as ●● is expounded Chap. 7. he shall never thirst again, z joh. 7 39 and much less shall the fountain of grace be wholly dried up nay the water which I will given him, saith he, shalbe in him a wellspring of water springing up into eternal life. unto which we may add Rom. 9.33. Whosoever believeth in Christ shall not be confounded, and therefore whosoever believeth in Christ, shall never fall away. for all that fall away shallbe confounded. see joh. 6.44. But if any be so incredulous, 3 From the truth of God in his oath. as not to given credit to the promises of God: yet at the lest let them believe his oath, for the Lord hath sworn in this place, a Luk. 1.73.74 75. August. in Ps. 88 si securum me facis quod dixisti, qùanto securiorem quia jurasti● that he will given to all those whom he redeemeth and justifieth by CHRIST, that is to all the faithful, that they shall worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear, that is at the lest without cause of fear, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safely and without danger in holiness and righteousness before him, not for some short time, and then to fall away, but all the days of their life. 3 From the fidelity of God. §. 6. To the truth of God in his word, promise and oath, in which it is impossible that the Lord should lie b Heb. 6.18. we will add the fidelity of God in respect, whereof he is most willing and ready to perform his oath & promises. For from the faithfulness of God the Apostle thus argueth 1. Cor. 1.8.9. God is faithful, by whom ye are called unto the fellowship of his Son JESUS CHRIST our LORD, therefore he will confirm you unto the end, that ye may be blameless in the day of our Lord jesus Christ. 2. Thess. 3.3. The Lord is faithful, who will establish you, & keep you from evil, 1. Thess. 5.23.24. faithful is he who hath called you, who also will effect it, namely that your whole spirit, soul and body, may be kept blameless unto the coming of our Lord JESUS CHRIST. 1. Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able. 4 Fron the power of God▪ §. 7. Unto the faithfulness of God, let us adjoyne his power, For if the Lord who hath promised, that the faithful shall persevere, be both faithful, and therefore willing; & also omnipotent, and therefore able to perform, what he hath promised, than out of question the perseverance of the faithful is most certain. For though we be weak, & of ourselves not able to stand; yet God is strong, and in our weakness 2, Cor, 12.9. his strength is made perfect. By his power through faith we are preserved or kept safe unto salvation. 1. Pet. 1.5. and from hence the certainty of Perseverance is proved, not only by the Apostle, Rom. 14.4. the servant of God shallbe established for God is able to make him stand (upon which place Augustine d Decorrept & gratia c. 12. Ipse itaque dat perseverantiam qui statuere pot●sis est e●s qu● sta●●, ut perseverantissimè stint, vel restituere qui ce●iderunt. inferreth. he therefore giveth perseverance, who is able to establish those who stand, that they may stand with very strong perseverance, or restore those who shall fall.) but also by our Saviour Christ. joh. 10.28.29. I given unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand. My father which gave them me is greater than all, and noon is able to take them out of my father's hand. I and my father are one. Every faithful man therefore may and aught to resolve with the Apostle, e 2, Tim, 1, 12: I know whom I have believed, and I am assured that he is able to keep even unto that day that which I have committed unto him, meaning himself (for unto the Lord the faithful do commit & commend themselves f 1 Pet, 4, 19: Lops, 31, 5. as to a faithful creator & redeemer) & with David. Ps. 16.8. I have set the Lord always before me, because he is at my right hand I shall not be moved. Seeing therefore that the perseverance of the faithful is grounded upon the immutability of God in his decree, in his love, and in his saving gifts; upon the truth of God in his word testifying, in his promises, & oath, assuring, and confirming the same; upon the faithfulness of GOD, whereby most readily he will, and upon his omnipotency whereby most powerfully he can establish the faithful: we may not doubt of the constant perseverance of all the saints; unless also we will doubt of the immutability, truth, faithfulness, and power of almighty GOD. §. 8. But the perseverance of the faithful is grounded not only upon the nature of the Deity, Perserverance grounded on the persons of the Trinity. as a most sure foundation, but also upon all and singular the persons of the holy Trinity to wit, the Father, the Son, and the holy Ghost. And first it is the will of the Father, The Father: g Ioh: 6, 39:, saith Christ our Saviour, that of all that he hath given me, that is, of all the faithful and elect, I should lose noon, but should raise it up at the last day. and that we may be sure, that CHRIST will perform his Father's will, and will lose noon of them for whom he gave himself; he addeth in the next verse, h john c: 40. and this is the will of him that sent me, that every one which seethe the Son, that is, believeth in him, should have everlasting life, and I will raise him up at the last day. And for further assurance hereof, add to the will of the Father, which is ever effected, and can never be resisted, his omnipotency. i john 10. ●9 My Father who gave me my sheep is greater than all, neither shall any be able to pluck them out of his hands. The Son. §. 9 But come we to the Son. For the certainty of our perseverance relieth also upon the redemption & intercession of Christ, as of our Priest: upon his protection, as our King; upon our union with him, as our Head. Christ by his merits had pu●chased for us all eternal redemption. Heb. 9.12. he hath thereby procured for us eternal righteousness. Dan. 9.24 & by one oblation he ha●h made perfect all those who are sanctified by him for ever Heb. 10 14. Therefore those that have redemption by Christ, & remission of sins, as all the faithful have, they have it for ever▪ those that are justified by him, are justified forever; those that are sanctified by him, are made perfect forever. Christ in the days of his flesh, made intercession, (and his intercession is always heard: k Ioh: ●1: 42: as for Peter, that his faith should not fail l Luk: 23: 32 , not not for a moment, (for so much is signified in that phrase of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that it should not suffer at any time a total eclipse) so also for the perseverance, as Bellarmine confesseth, m De Rome▪ Ponti●: lib: ra c: 〈◊〉: § alte Oravit Domnus joan, 17▪ p●o perseve●●ntia omn●um electorum: of all the elect; he might as truly have said, of all the faithful, not only for his Apostles and disciples, whom the Father had given him; but also n joh, 17, 1●, 15, 20, 21, for all them which should believe in him through their word, that they might be one with him for ever. Of which prayer Athanasius saith * Ora●, q●e ont Are an▪ , this is the meaning, that the grace of the spirit in the disciples might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unmoveable & irrevocable. And still he maketh intercession for us, sitting at the right hand of his Father, not only that our imperfect obedience and services might be accepted, his holiness o Ex: 28, 36, 38 being imputed unto them, & they being perfumed with the odours p Apoc. 8, 4▪ of his sacrifice: but also that we should, notwithstanding our sins, whereunto all of us do fall through humane infirmity, be kept & continued in the grace & favour of God. For that is it which S. john saith, q 1, joh, 2, 1, ●, These things I writ unto you, that ye sin not: but if any man sin, we have an Advocate with the Father, jesus Christ the righteous, & he is the propitiation for our sins. who r Heb, 7, 25, is therefore able perfectly to save those that come to God by him, because he ever liveth to make intercession for them▪ And to the same purpose, Rom. 8. s Ron▪ 8, 33, 34: ●●: who shall condemn the elect of God? seeing it is God that justifieth, & Christ which died, or rather which is risen again, who is also at the right hand of God, making intercession for us. who shall separaee us from the love of CHRIST? to conclude this point with Augustine: De corrept & gratia c. 2. seeing CHRIST maketh intercession for those who are called according to his purpose, that their faith do not fail: without doubt it shall not fail unto the end; and for that cause shall persever to the end, neither shall the end of this life found it not remaining. Now whom CHRIST hath redeemed, and for whom he maketh intercession as a Priest, them also he protecteth as a King, t Ps. 110.1. sitting at the right hand of his Father, subduing his and our enemies, and defending us against them. john 10. I given saith he u john 10.18. eternal life to my sheep, and they shall never perish, neither shall any pluck them 〈◊〉 of my hand. Nor in deed can it come to pass, that tho●● who are by Christ redeemed out of the hand of their spiritual enemies, should by them be recovered 〈…〉 ut of his hands; unless we can imagine, that the enemies of our salvation, whom Christ hath already o●ercome for us are stronger, and of more might than God the Father, and Christ our Saviour. Moreover, those who are redeemed by Christ, and justified by faith in him, as all the faithful are, are also engrafted into Christ, and united unto him as members to our Head. Now the body is safe, while the head is well, and therefore he saith john 14.19. because I live, you shall live also. Our life is hid w Col. 3.3. , or safely laid up in God with Christ in heaven. For by reason of this union, we are not only quickened and raised together with Christ, but in him also God x Eph. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made us sit together in heavenly places, and in him hath given unto us eternal life y 1. joh. 5.55.12.13. . for this is the record of God, that he hath given to us eternal life, and this life is in his son, he that hath the Son hath life, these things have I written unto you that believe on the Name of the Son of God, that you may know that you have eternal life. And as we have union with him as our Head, so also as our Husband, who having espoused all the faithful unto him for ever by faith, Host 2.19.20. hath joined us unto himself by the indissoluble bond of wedlock. Ephes. ●. 23.29.32. §. 10. The holy Ghost Lastly by the spirit of God, z Ps. 11 ●2. the faithful are established. For the spirit by his testimony, as he is the spirit of adoption witnesseth; and by his efficacy, as he is the spirit of regeneration, worketh the perseverance of the faithful. For this spirit which is the spirit of truth, teacheth them that they shall abide in Christ, and as it taught you. saith S. john a 1. joh. 1 27 . ye shall abide in him. This spirit beareth witness with our spirit b Rom. 9.16 , that we are the sons & heirs of God, & coheyres with Christ. and of this inheritance c Eph. 1.15. ●4. he is the earnest, by whom d Eph. 4.30. also we are sealed unto the day of redemption, he hath begotten us not of curruptible, but of incorruptible seed, 1. Pet. 1.23. which is called incorruptible, because it is so in us, and ever abideth in us. 1. john. 3.9. by which he hath begun in all, whom he hath regenerated, a spiritual life, which never shall have end. CHAP. VII. The certainty of perseverance proved from the supposed causes of defection, nothing being able to separate the faithful from the love of God in Christ. §. 1. SEeing therefore the perseverance of the faithful is founded both upon the nature of the Deity, From the supposed caùses of defection. as also upon the persons of the Trinity, as we have showed; what, or who shalbe able (that I may come to the supposed causes of defection) to separate e Rom. 8.35 us from the love of Christ? For by this interrogation the Apostle doth more emphatically deny, that any thing whatsoever shalbe able to separate us from Christ, then if in plain terms he had said, as after he doth. Nothing whatsoever is able to separate us from the love of God in Christ. Shall affl●ct●on, or the cause thereof which is sin shall heresy, or any temptation? shall the world, or the god of the world the devil, or in a word shall any creature whatsoever? I am assured, f Rom. 8.38.39. saith the Apostle, that neither death nor life, nor Angels, nor principalities nor powers, nor things present nor things to come, nor ●eight●nor depth, nor any other creature, shallbe able to s●perate us (meaning by us any of the faithful or elect) from the love of God which is in Christ jesus our Lord. Not affliction. for all the afflictions of the godly are either chastisements or trials, which are laid upon them for their g Heb. 12.10. good, not to hurt them, but to purge them; not to drive them from God, but to draw them nearer to him; not to destroy them, but to pr●v●nt destruction. For when we h 1. Cor. 11.31. (that is to say the faithful, who are not of the world) are judged, that is afflicted for our sins, we are chastised of the Lord, that we should not be condemned with the world. To the faithful it is given, i Phillip 1 29. not only to believe, but also to suffer. For howsoever those, which receive the seed upon stony ground, do fade & fall away, when temptation or tribulation ariseth k Luk. 8.13.15. yet those who have received the seed into a good and honest heart do retain the same, and bring forth fruit with patience or perseverance. Yea, so fare are afflictions from overthrowing the faith & hope of the saints, that they become, through the efficacy of the spirit, notable means to exercise & confirm th●m. For which cause, as Peter and james exhort the faithful to rejoice in afflictions, l 1. Pet 4.13. jam. 1: 2: 3: because afflictions are trials whereby the sound and upright are discerned: (whereupon it follows, that noon that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is sounded and upright, are caused by afflictions to fall away) so St. Paul doth testify, that the faithful do rejoice therein. By faith saith he we stand, and rejoice under the hope of the glory of God. m Rom. 5.2: 3: 4: 5: and not that only, but also we rejoice in afflictions, knowing that affliction bringeth forth patience, and patience probation, and probation hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us, or as he speaketh elsewhere, because n 2, Cor, 1, 5, as the sufferings of Christ abound in us, so our consolation aboundeth through Christ. Neither do they only rejoice in afflictions, but also triumph over them. In all these things, saith the Apostle o Rome 8: 3●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are more than conquerors, through him that hath loved us. §. 2. Not sin. for neither original, Not sin: nor actual. Not original, which is called the flesh; for howsoever it remaineth in the children of God, yet it doth not reign in them; and whiles it doth not reign in them, it cannot make them fall away. Now that it doth not reign in them, is thus proved. 1. Because those who are actually made partakers of the redemption wrought by Christ (as all the faithful are) are freed as well from the bondage, or dominion, p Rome, 8, 2, as from the guilt of sin. 2ly. because in the act of regeneration sin is mortified in some measure, & hath received a deadly wound, so that it can no more reign in the regenerate. For they that are baptised into Christ are baptised into his death, and their old man is crucified with him, that the body of sin might be destroyed, as the Apostle testifieth Rom. 6.3.6. & Gal. 5 24. Those that are Christ's have crucified the flesh, with the passion & lusts thereof. Now they that are dea● to sin, how should they live to it? for as Christ being once raised from death dieth no more, neither hath death any more dominion over him; so we being raised once from the death of sin, sin can no more reign over us, as the Apostle argueth. Rom. 6.9. q Rom. 6.14. and in the 14 verse, to the singular comfort of all the faithful, he assureth them; that sin shall not have dominion over them, because they are not under the law, but under grace. Not the will of the flesh. §. 3. And if not the flesh, than not the will of the flesh; for in our regeneration our will especially is renewed and changed. For howsoever some do teach, that a regenerate man may will his falling away, and that he may fall away, if he will, there being no such perseverance granted to men, but that of their own accord they may fall away: unto which error of the semipelagians some of late have added a strange conceit: that in the regenerate man there is the spirit and the flesh, and the will set between both, which sometimes follows the spirit, and sometimes the flesh, and this will being mutable, our estate in grace is mutable, and therefore howsoever GOD doth not forsake the faithful, yet they may of their own accord fall from GOD. But hereunto I answer, 1. that the will of a regenerate man is also regenerated; and is therefore partly spirit and partly flesh, willing that which is good, as it is spirit, and nilling it as it is flesh: willing that which is evil, as it is flesh, and nilling it as it is spirit; and that between these two there is such a conflict r Gall 5 17. that a regenerate man cannot will with his full will, either that which is evil, or that which is good, And therefore as his good actions are stained with the flesh; so his sinful actions are sins of infirmity, as being done against his will and purpose, as he is a man regenerate. 2. That our perseverance doth not depend upon our own will, though regenerate, being left to itself, and much less upon the will of our flesh, or upon our own strength; but upon the eternal love of God, from which no creature, and therefore not our own will shalbe able to separate us, and upon the immutable will and infinite power of GOD, who is both able and willing to establish us, as hath been said. I have before observed out of St. Augustine s De bono persev. c. 7, ex Lops 80 1●: .9. that it is the hand of GOD upon us, and not our own, that we do not departed from him, and as he saith in the same place, Non nisi ad gratiam suam Deum pertinere voluisse, ut homo accedat ad eum: neque nisi ad gratiam suam pertinere voluisse, ut homo non recedat ab eo that he would have it belong to his grace alone, both that men do come to him, and also that they do not departed from him. and again, voluntate suae cadit, De bono pierce ver. l. 2. c. 8. qui cadit: & voluntate Dei stat, qui stat. 3. That to them, who are regenerate a constant will to persevere is partly given by the spirit in their regeneration, and continued by the assisting grace of the spirit in performance of the particular acts of sanctification; and partly procured by our Saviour's intercession. For as touching the former, in our regeneration our will is renewed, seriously and constantly to will our salvation and perseverance thereunto & in the continued course of our sanctification we are assisted by the spirit to will and to do good, and to resist evil, For as St. Augustine testifieth t De corrept & gratia c. 12. God to his saints doth given, not only such an help as he gave to the first man, without which they cannot persevere, if they will; but also he worketh in them to will; that because they shall not persevere, unless they both can and will, the power and will to persevere should be given them by the largesse of God's grace. For so greatly is their will inflamed by the holy Ghost, that therefore they can, because they so will, therefore they so will, because God worketh that they william. For in so great infirmity of this life, in which infirmity notwithstanding for the repressing of pride, virtue was to be perfected; if their will were left to themselves, that in the help of GOD, without which they cannot persevere, they might abide if they would, & GOD should not work in them, that they would: among so many & so great temptations, the will itself by its infirmity would fail; & therefore they could not persevere, because failing through infirmity, they would not so much as will, or would not so will, by reason of the weakness of the will, as that they could. Sub ventum est ergo infirmit●ti voluntaris human●, ut divinà gratiâ indecls nab●l●ter, & inseparabiliter ageretu●, & ideo quamvis infirma non deficeter, neque adversitate aliqua vin●eretur. Therefore help was given to the infirmity of man's will, that by the grace of GOD it should be acted avoidable, & unseparably; & therefore though weak, should not fail nor be overcome by any adversity. And as for the latter, it is evident, that as our Saviour prayed for Peter, that his faith might not fail, Luk. 22.32. so he prayed also for the rest of the Apostles, and for all the faithful, that they might persevere u joh. 17, 15.20 21. , and consequently that they might have a firm and constant will to persevere. For as Augustine saith, w De corrept. & gratia c. 8. Quando rogavit Christus ne fides Petri deficeret, quid aliud rogavit, nisi ut haberet in fide l●berrimam, fort●ssimam, invictissimam, perseverantissimam voluntatem When Christ prayed that Peter's faith should not fail, what else did he ask, but that he might have a most free, strong, invincible, & persevering will in the faith. And a little before x An and ebis decere, etiam rogante Christo ne deficeret fides Petri, d●fecturum fuisse, si eam Petrus deficere voluiss●t; quasi aliud Pet us ullo modo vellet, quam quod Christus rogasser, ut vellet. . will you dare to say, that although Christ prayed, that Peter's faith should not fail, it would have failed, if Peter would have it fail? as though Peter would or could by any means will an other thing than what Christ had asked for him, that he would william. And to the like purpose Athanasius saith y Orat. 4. count Arian. , that when our Saviour prayed for the faithful, that they may be one, as he (saith he) are one, his meaning was, that the grace of the spirit bestowed upon them, might be unmoveable & irrevocable. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that what was granted to the son by nature, to be in the father that should be given unto us irrevocably by the spirit, which the Apostle knowing, saith, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who shall separate us from the love of Christ? for irrevocable are the gifts of God, and the grace of his calling. §. 4. Neither do actual sins 'cause the faithful to fall away. Not actual sins . For 1. God doth keep the feet of his Saints. 1. Sam▪ 2▪ 9 And the steps of a man (meaning a good man, with whose way God is delighted, a Ps. 37.23.24. are established by the Lord a Ps. 37.23.24. . Though he fall, he shall not utterly be cast down, for the Lord upholdeth him with his hand. 2. If the sins of the faithful should deprive them of grace; then either sins of ignorance, or of infirmity, or of malice. But not sins of ignorance, or of infirmity: for such sins may and do, even in the best, stand or consist with grace. David complaineth of the greatness and multitude of his sins, in many of his Psalms; wherein notwithstanding he professeth his faith and affiance in God. As Ps. 25.1. ●um 11.38.3.4.18. & 15.40.12. & 17.51.14. Nor sins of malice committed with full consent of will: for such are not incident unto the faithful, & regenerate; who are partly spirit, & partly flesh: because they are borne of God, & the seed of God remaineth in them, & therefore cannot so sinne, as I have showed heretofore in answer to the sixt question, out of the 1. joh. 3.9. who also chap. 5, 18. noteth this to have been a received truth in his time; we know (saith he) that whosoever is borne of God sinneth not (namely to death) but he that is begotten of God keepeth himself, (or as the vulgar edition hath) generatio Dei conservat eum) & that wicked one toucheth him not. 3. Howsoever the sins of the faithful many times deserve to exclude them out of God's favour, yet notwithstanding such is the gracious dispensation of God's fatherly providence towards them, that he causeth all things both good and bad, Rom. 8.28, ●●d all evil not only of punishment, but also of sin, to cooperate or work together for their good, Rom. 8.28. the same is acknowledged by S. Augustine b De corrept: & gratia Talibus Deus deligentibus eum omnia coeperatur in bonum, usque adeo pro●sus omnia, ut ●tiam si qui corum deviant & exorbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores tedeunt, & doctiores: . God to such lovers of him worketh all things for their good; and so fare forth all things all together, that if any of them go astray, or be exorbitant, this also he maketh available for their good: because they return more humble and more learned. And by S. Basil. c Ascat qu. 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The offences of the godly many times and according to the disp●nsation (of God's providence) turn to their pr●fit▪ Now if they work for the good of God's children, then do they not work them out of the favour of God. Not heresy . Not any heresy fundamental or razing the foundation; for it is not possible d Mat. 2● 24 , that the elect aft●e their effectual calling, should be so seduced, But being once of the Church e 1. john 2.19 , they do ever abide in the communion thereof. For though sometimes, even these which have been teachers of others, do fall away; nevertheless the foundation of God f 2. Tim. 2.19. standeth sure. And the faithful have received g 1. joh. 2. ●0. 27. an ●uction from the holy one, which abideth in them, and even as it hath taught them, so shall they abide in him. Again, there must be heresies h 1 Cour 1●. ●9. , as the Apostle saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that are sounded Christians may be known, to wit, by not embracing them. i De prescript. advers. haeres. c: 3: therefore those that are seduced by heresies were not sounded. as Tertullian also saith (as hath been before cited) Neque fideles, neque prudentes, neque usitatos aestimandos, quos haereses potuerint demutare. Nemo christianus, nisi qui ad fidem usque perseveraverit. §. 5. Not any temptation; for as we heard before, Not temptation. the Lord is faithful, k 1 Cour 10: 13 , neither will he suffer any of his children to be tempted above their strength. And our Saviour testifieth, that those, who are sounded Christians l Luk: ●: 48 , have built upon the rock; and therefore cannot by any violence of temptations be overthrown. Augustine m quest: 4●: ad Oros: therefore compareth the faithful to such things as are square, which howsoever they be tossed or turned, do stand alike so the godly, In quibuslibet tentationibus stabiles permanent. saith he, in all temptations remain steadfast. Now it is certain, that no man falleth away unless he be withdrawn by temptation. For as Prosper n Devocat: gent: l: 1: c: ●4: saith, quid aliud est perseverare, quam tentatione non vinci? what is it to persevere, but not to be overcome by temptation? But CHRIST hath promised, that against the Church or any found member thereof the gates, that is, the power of hell shall not prevail. And true is the saying of Gregory q Saepè tentatio in corde electorum lumen justitiae abscondit, sed non interimit: Moral: l: 8: c: 6 Not the wo●ld. Temptation doth oftentimes hide the light of righteousness, in the heart of the elect, but not destroy it. Not the world, for noon but worldlings, who love the world, and the things therein more than God, are overcome by the world: now they that are lovers of the world, r 1. Ioh 2.15 16 the love of God is not in them, but all that is borne of God overcommeth the world, s 1. joh. 5.4. and this is the victory that overcommeth the world, even our faith, by which the victory of CHRIST joh. 16.33. who overcame the world for us, is communicated unto us. Not the devil . Not the devil: for that wicked one u 1. joh. 5.18. shall not be able to touch them that are borne of God, namely to hurt them, or to 'cause them to sin unto death. For he w 1. joh. 4.4. that is in us, is greater than he that is in the world▪ who having not only bound the strong man x Luk, 11.22. as being stronger than he, but having also spoiled y Col. 2: 15: principalities and powers, hath made a show of them openly, and triumphed over them; and all this for our sake, that he might tread sathan z Rome, 16, 20, under our feet. And further we know, that the devil himself is not able to annoyed any of us, either in our persons, a job, 1 & 2: Mat, 8, 31, or those things which belong unto us, further than it pleaseth GOD, to given him leave or commission. yea the Lord is so fare from suffering him to hurt us, that he causeth all his temptations and machinations against us to turn to our good. No creature, Rome, 8, 38 3 9, §. 6. And not only principalities and powers, but no creature whatsoever shalbe able to separate us from the love of God in Christ. And here we are to observe, that diverse of those things already spoken of, as afflictions, heresies, temptations of any of our spiritual enemies, as they are ordered of GOD, are trials to discern the sound from the unsound. therefore those that are sounded are not overcome by them, they are as it were the fan wherewith Christ doth purge his flower; and wherewith not the sounded corn, but the chaff is scattered, as we heard before out of Tertullian c de prescript, c. 3. and Cyprian. d de vuit. eccl. & epist. 55. Finally all things whatsoever, not only good but also evil, & evil not only of punishment as afflictions, but also of sin, are turned unto the good of God's children. We know saith the Apostle e Rom. 8.28. that all things work together for good, unto them that love God. to them that are called according to his purpose. Now if all things whatsoever by the gracious dispensation of God's providence are turned unto their good, them it is certain, that nothing can happen to conclude them totally or finally out of God's favour: un●●sse any wilbe so absurd as to say, that it is good for men to be separated from the love of God in Christ. Seeing therefore perseverance is the privilege of every upright & sounded christian, let us by walking uprightly before God in holiness and righteousness, endeavour to make our calling & election, & consequently our perseverance sure unto us▪ for if we do f 2. Pet. 1.10. Ps. 15. ●● these things we shall never be removed. CHAP. VIII. Bellarmine's exceptions refuted. §. 1. NOW let us see what Bellarmine is able, Bellarmine's exceptions against 5 testimonies of scripture. either to answer to our argument, or to object against our assertion. Out of that multitude of infallible testimonies, and unanswearable arguments, which are produced for the proof of our assertion, he culleth our g de justified. ●. c. 15. 5 testimonies only, which as he confesseth, do in show not a little favour our opinion. The first is that in the Canticles. h Cant. 8.7 . Chap. 8. V 7. much water cannot quench love, neither can the floods drown it, if a man should given all the substance of his house for love, they would greatly contemn it, that is, it would utterly be contemned. In which words the love of the Church, & of every faithful soul towards Christ is testified to be such, that neither tribulations, signified by waters, though they be many and mighty, should be able to quench it, not all the desires of the world should be a▪ able to withdraw it from Christ her husband. His exception against this place is partly false, and partly ridiculous. False, when as he saith, this testimony doth not prove, that charity cannot be lost, if men be willing to cast it off, as many willingly do, embracing the lusts & desires of the world; to whom it is said, Apo●●●. I have a few things against thee, because thou hast left thy first love, remember whence thou art fal●e. In which answer Bellarmine signifieth, that although true charity cannot be taken from a man; yet he may willingly put it off, which is false. For he that hath true charity, proceeding from a pure heart, from a good conscience, and faith unfeigned, hath a right or good will i Chatitas est voluntas recta & bona ad Deum. towards God, his will & affections being regenerate in such sort, that he cannot so will the losing or putting off the love of Christ, as that he should lose it, or if he should, it would be in respect of some other worldly desire, which he should more affect. But the holy Ghost here testifieth, that as love cannot be taken from him; that is endued therewith; so himself will not forgo it for all the profits & pleasures of the world. To the place of the Apocalypse, k Apoc. 2. I answered before, * Chap. 40 §. 1. that it speaketh only of the measure & degree, for true love cannot in respect of any kinds it hath, be distinguished into the first and the second, but in respect of the measure & degree. And in that sense the Angel of Ephesus is said to have left & to be fall'n from that measure & degree of love which in former times he had. The very like exception is by others taken against such allegations of Scripture, as do testify, l joh. 6. ●7. 10.28.29. that neither the Lord will cast off the faithful, neither will he suffer any other to pluck than out of his hand. It is true, say they, but yet the faithful may voluntarily, & of their own accord fall away. But I answer, that they, whose will is once regenerate, cannot througely or wholly will their defection or falling away, as hath been already m Chap. 8. § 3: proved. 2 lie. both to Bellarmine & then I answer, that the certainty of our perseverance, and constancy of God's graces in us, is not grounded upon our own will, or strength in ourselves, but upon the will of God which is immutable, & upon his power, which is omnipotent. Thirdly, that by the Scriptures perseverance is proved to be certain, not only on God's part, but also on the believers, being established & confirmed by the Lord. jer. 32.40. I will put my fear in their hearts, that they shall not departed from me, 1. joh. 2.19. if they had been of us, they would surely have remained with us, 1. joh. 3.9. he that is borne of God doth not commit sin, for his seed remaineth in him, neither can he sinne, because he is bo●ne of God. 1. joh. 5. 18. he that is borne of God sinneth not (unto death.) but he that is begotten of God keepeth himself, and that wicked one toucheth him not. The other part of Bellarmine's answer is ridiculous, when he saith. that this place of the Canticles, doth not prove, that charity may not be lost, but that whilst charity remaineth, there is no tribulation which may not easily be borne, for the Apostle teacheth, that charity suffereth and endureth all things. 1. Cor. 13. Ans. the Question is, whither charity may be lost; we prove it cannot, because charity cannot be extinguished, It is true, saith Bellarmine, it cannot be extinguished so long as a man hath it; for charity endureth all things. As if he should have said, that a man cannot lose his charity, whilst he hath it. And such is the answer that some make to those places of Scripture, which testify, that the sheep of CHRIST shall not be plucked out of his hands, that the just shall never be removed, that ●he faithful & elect shall not fall away, that they shall never perish, joh. 10.28. It is true indeed, say they, in sensu composito, that is, whilst they continued sheep, whiles they remain just, faithful & elect; But if at any time they do not retain the nature of sheep, if they cease to be just, faithful, & elect, then may they fall away, Why, but this is the question betwixt us, whither those that be the sheep of CHRIST shall ever continued to be his sheep, & whither those that be just, faithful, & elect, shall so remain; we prove they shall, by evident testimonies of Scripture, which they so expound, as if the holy Ghost had said, whiles men did not cease to be the sheep of CHRIST, to be just, to be faithful and elect, they should so continued & persevere. But if they did cease to be CHRIST'S sheep, to be just, faithful and elect, then surely they should be no longer the sheep of Christ, no longer just, faithful or elect, which is ridiculous. And not unlike is the exception, which some take against those manifest places of scripture, testifying the certainty of salvation, & consequently of perseverance unto salvation, as, whosoever believeth in Christ; n joh. 3.16. Mark. 16.26 shallbe saved▪ Whosoever eateth o joh. 6●●4. the flesh of Christ, or drinketh his blood, hath eternal life; whosoever shall drink of the water p john 4, 14. that Christ shall given him, shall never thirst again; that these words believing, eating, drinking, do signify continued, or at lest final acts. Not that every one that once believeth, eateth or drinketh should be saved: but he that believes, eats, drinks to the end. Whereas it is certain, that Christ's meaning is, that whosoever truly believeth in him, shall believe to the end. For if every one that believeth shallbe saved, them it follows, that he shall persevere unto salvation, that he which eateth of his flesh, and drinketh of his blood, shall thereby be nourished unto eternal life: that he which once drinketh of the water, which CHRIST shall given him, shall never thirst again. Christ is the bread of life, or the living bread which giveth life eternal to those that eat his body, & drink his blood, that is, to those that believe in him. For I am o joh. 6. ●●. saith he, the bread of life, he that cometh to me, that is, that once eateth of my body, shall never hunger, and he that believeth in me, that is that once drinketh of my blood, shall never thirst. Not as your fathers did eat Manna p V ●● and are dead: he that eateth of this bread shall live for ever. And not only so, but he that believeth in me, saith Christ, hath everlasting life, he doth not say shall have, but so soon as he truly believeth, he hath everlasting life. And (as he had said in the Chapter r joh. 5. ●4. going before) is passed from death unto life. Neither doth he only say, if any man shall eat of this bread, he shall live for ever, which were sufficient to prove the perseverance of him, that once eateth the body of Christ, unto eternal life: but he saith s joh. 14. who so eateth my flesh & drinketh my blood, hath eternal life. which it were foolish to understand only of the end of a man's life, and as it were of the last gasp. But his meaning is, that a man doth no sooner believe truly in Christ, or eat his body or drink his blood, but he hath eternal life, in respect of the certainty of salvation, & consequently of perseverance to salvation, therefore he that truly believeth, believeth to the end. And so our saviour Christ saith in the same Chap. he that eateth my flesh and drinketh my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V 16. abideth in me, and I in him. Neither doth our Saviour Christ only say, that whosoever shall drink the water, that I shall given him, shall never thirst again, which were sufficient to prove the certainty of perseverance, but he addeth, u joh. 4: 14. the water which I will given him, it shall become in him (that once drinketh thereof) a well spring or fountain of water springing up unto life everlasting. 2 Testimony. joh. 4.14. §. 2. The second testimony is that place now mentioned of S▪ john 4.14. whosoever shall drink of the water that I shall given him, shall never any more be a thirst; but the water that I shall given him, shall be in him a well of water springing up unto everlasting life; where, by water, our Saviour meaneth the spirit of grace (as joh. 7. ●9. Es. 44.3.) wherewith whosoever is once endued, he shall never after be destitute of the spirit, or of grace; but the spirit shalbe in him a living fountain, which shall never be dried up, but ever springing in him, until he hath attained to the end of his faith, eternal life. Bellarmine's 〈…〉. This testimony saith Bellarmine, is of the same force with the former. which in deed is true, for there, charity was compared to a fire, that can never be quenched: and here the grace of God to a fountain, that can never be dried. But perhaps his meaning is, that his answer to this shallbe such as was to the former. For, saith he, in whom the grace of God, or charity remaineth, he shall never thirst, because he hath a living fountain in him. Notwithstanding this fountain may be dried & stopped up, whil●s we are in this place of temptations. And if it happen to be dried, that is, if we fall from grace, according to that, Gal. 5. you are fall'n from grace, what marvel is it, if again we begin (our concupiscence urging us) to thirst after vein delights. Of which speech the former part is ridiculous like the former answer: for whereas the question is, whither a man may fall from grace, and he proving by this most pregnant testimony▪ that he, who once is endued with the spirit of grace which is in him as an everliving fountain, shall never be athirst again, that is, shall never be dry, or utterly destitute of grace, (for that is Christ's meaning, as appeareth by comparing this verse with the 13th) he answereth, in deed whiles grace remaineth in him, whiles the fountain is not dried, (which Christ saith, never shallbe dried) he shall not thirst, that is, whiles he hath store, he shall not want. But the latter part of Bellarmine's answer plainly contradicteth the assertion of our Saviour Christ. For whereas our Saviour saith, that he which drinketh of that water which he shall given him, shall never be athirst, because it shalbe in him a fountain of water, springing to eternal life, Bellarmine saith, that this fountain may be dried up, in this place of temptations, neither shall it be a fountain springing to eternal life, & that it being dried up, the party shalbe athirst. To his allegation out of the Gal. 5. I have already answered, & shall again, when I come to his arguments. viz. to his 6. tes●imony. Chap. ● §. 1. §. 3. The third testimony is Rom. 8.35. who shall separat us from the love of Christ? 3 Testimony. Rome ●●: 35. & after v. 38.39. Certus sum, I am assured that neither death nor life, &c. shalbe able to separate us from the love of God. Where, by us he meaneth all the faithful and elect; & by the love of God, not our love towards God, but God's love towards us, as appeareth plainly by the last words, which Bellarmine, because he was minded to expound otherwise than the Apostle meant, hath omitted; nothing shalbe abl●, saith the Apostle, x Rom. 8●39 to separate us from the love of God which is in Christ jesus our Lord, that is, from that love wherewith he loveeh us in Christ. To this testimony Bellarmine shapeth two answers. the former, that the sense of this place is according to the exposition of Augustine y that no terror, nor tribulation can make a man, in whom charity is fervent, to offend his God. But Augustine doth not only speak of terrors & tribulations, but of allurements also, & promises. And he doth not say as Bellarmine maketh him, that nothing can make a man to offend his God (which is more than is true) but as the Apostle teacheth him, that nothing can separate him from the love of God. Notwithstanding (saith he) Augustine in the same place, admonisheth, that charity in this life may be lost, & therefore that so great a good is most diligently to be kept. If Augustine had said so, we must have believed the Apostle, z 1. Cor. 13. ●. rather than him▪ but indeed he saith not so, but rather the contrary. For if nothing saith he, doth separate us from the love of God (which the Apostle testifieth, & Augustine taketh for granted) what can be not only better, but more certain than this good. Only he adviseth, that men should take heed, that by the love of the world they be not withdrawn from the love of God. which doth not argue, that true love may be lost, (for presently Augustine inferreth, therefore not the other creature, meaning thereby the world, doth separate us) but that there are many which profess themselves to love God, who had need to be admonished to labour for such a love of God, as will not given place to the love of the world. For to the same purpose St. john a Ioh 2 15. exhorteth, Love not the world, nor the things that are in the world. his reason is, if any man love the world the love of the father is not in him. He therefore that is a lover of the world, more than of God, doth not lose his love of God, but bewrayeth himself never to have had it. For those who are lovers of the world, ᵇ are haters of God as St. james saith. His second answer, not only agreeth with the truth but also confirmeth that assertion of ours, for which this testimony is alleged, viz. that the Apostle here speaketh in the person of the elect, c de justi●, l 3 c 9 respons ad testimo. 7. as before he said, referring us to the 9 Chap. where he expoundeth this testimony, whereof as he saith, this is the sense, Certum esse omnes predestinatos perseveraturos in charitate Dei. it is certain that all that are predestinated unto life, shall persevere in the love of God. For the same Apostle had said a little before, we know that all things work for the good of those that love God, who are called according to his purpose. For whom he hath foreknown, he hath predestinated &c. And this (saith he) is Augustine's d De corrept, & g●●a. c. 7. judgement of this place. And this, say I, is as much as we desire, seeing all that are called according to God's purpose, all that are justified, (as all are that truly believe) are also predestinated or elected) as I have manifestly proved before. e chap 7. §. ● . But here is to be noted, that some, who join with the Papists in their erroneous assertion, that a reprobate may be justified, are worse than the Papists, in saying, that the predestinate or elect, may utterly fall away from the grace of God and become reprobates & so perish eternally, which according to the scriptures, & the ancient fathers is impossible. §. 4. The 4th testimony. Testimony 4. 1. Cor. 1. Cor. 13.8. Charity doth never fall away. whereunto Bellarmine frameth two answears. first, that charity is said never to fall away, because it is never broken with labours, but endureth all things. If the Apostle had said no more but so, even that would have proved, that chariey never wholly saileth. but the Apostle saith more. For when he had said before, that Charity suffereth all things and endureth all things (which Bellarmine absurdly maketh the exposition of that which follows) he addeth, that it never falleth away. In the second place therefore he answereth, that charity indeed doth not fall of itself, but we may fall from it, which is a most frivolous cavil, for if any man should fall from charity, would not his charity fail and fall away? But the Apostle saith, that c●arity never falleth away, yea but the Apostle putteth a difference betwixt charity and the other two graces saith and hope in respect of the life to come: for charity remaineth in the life to come, but faith and hope end with this life: and in this respect he saith, that charity never falleth away, therefore (saith he) the Apostle doth not signify, that no man loseth charity, but he sheweth, that it is not repugnant to charity, that it should always remain, as it is repugnant to faith and hope. I answer, if charity never fall away, than not in this life, in respect whereof the Apostle acknowledgeth these 3 graces to agreed in the property of continuance, though there be difference in respect of the life to come. Now, f 1. Cor. 13.13. saith he, that is, in this life, abideth faith, hope and charity, these 3. but the greatest of these is charity, which doth not only abide in this life, as the 2 other graces do, but also in the life to come. And whereas he saith, the Apostle sheweth that it is not repugnant to charity to remain always, but do●h not signify that no man loseth his charity, mark how Sophistically he dealeth. The Apostle setteth it down as one of the properties of charity that it never falleth away he expoundeth the Apostle, as if he had said, it may so fall out, that charity never faileth away, for it is not repugnant to the nature of it to remain forever. And whereas the Apostle attributeth those properties to charity in respect of the ●ruits and effects which it worketh in them, who are truly endued therewith, he would have them understood of charity considered in itself. But who knoweth not, that charity is said not to seek her own things not to envy, not to fall away. but to suffer, to believe, to hope, to endure all things, because it causeth him, in whom it is thus to be disposed. §. 5. The fift and last testimony is. 1. joh. 3.9. Testimony 5. Whosoever is borne of God committeth not sin, because his seed remaineth in him, neither can he sinne because he is borne of God. Bellarmine in steed of one good answer telleth us, there be five several expositions of this place which he confesseth to be of all others the most difficult The first of Ambrose; who referreth this place to the state of future glory. the second of Bernard, who understandeth this place of the elect, who are said not to sinne not that they never sin, but because their sins shall not be imputed to them unto condemnation. The third of those, who understand these words neither can he sinne, as if St. john had said, neither aught he to sin. The 4ᵗʰ. of Augustine, who understandeth this place of venial sins; and saith, that the child of GOD, cannot so sinne, as he is the child of GOD, but only as in respect of his flesh, he is the child of this world The 5t. and last, which only Bellarmine approveth is St. Augustine's also, and St. Hieromes', who understand this place of mortal sins. This therefore (saith Bellarmine) is the Apostles meaning, that he which is the son of God, doth not, nor cannot sin mortally, whiles he is the son of God, because his seed which is charity, abideth in him. But as all the former expositions were very impertinent, so also this; Impertinent I say, first to the text itself. For the holy Ghost in this place, as Bellarmine himself teacheeh, setteth down certain marks, whereby the children of God in this life may be discerned from the children of the devil. But this is not a mark of the child of God, that he never committeth a deadly sin, nor this of the child of the devil that sometimes he doth, for many of God's dear children have fall'n, and many do fall into grievous sins; but he that committeth sin in that sense, as the phrase is used. 1. joh. 3.8. joh. 8.34. with ful● swinge and consent of his will, as a servant of sin, in whom sin reigneth, who is a worker of iniquity, given over to the practice of sin, making as it were a trade of it, and sinning ex imperio vitiosi habitus; he is of the devil. But he that is borne of God, doth not commit sin, as a servant of sin, neither can he so sin, for the reasons before mentioned. 2. Impertinent, or rather repugnant to his own purpose, for if the child of GOD cannot fall into a mortal sin, then much less can he fall away from God. Wherhfore Bellarmine returneth again to his former absurdity. For he understandeth St. john, as if he had said, that the child of God doth not sin mortally, (and thereby, according to Bellarmine's conceit, ceaseth not to be the child of GOD) whiles he continueth the child of God, and whiles his seed, that is, charity remaineth in him; whereas St. john plainly saith, that the child of God doth not, nor cannot commit sin, because he is borne of GOD, that is, because he is the child of God, and because the seed of God, which is the spirit or grace of regeneration abideth in him. neither can he, that is borne of God, be unborn again. CHAP. IX.. Bellarmine's allegation of 11 testimonies out of the holy scriptures answered. § 1. WE have heard Bellarmine's cavillations against some few of our allegations; Bellarmine's arguments. de justifili 3. c▪ 14. now let us examine his objections. For that faith and justification once had may be lost, not only totally for a time, but also finally for ever, he laboureth to prove, by testimonies and examples of scripture, by the definition and tradition of the Church, and lastly by reason. As touching the testimonies of the scripture, Testimonies of scripture. there be so many and so evident places proving the certainty of perseverance, which before I produced; as that he, which heareth or readeth them, had need to be very obstinate, if he shall not yield to this truth, so clearly testified in the scriptures. Notwithstanding Bellarmine, as his manner is, seateth a good face on the matter, and saith: there be so many and so plain testimonies of scripture, to prove his conceit; that it is a wonder to him, that such an error (as our assertion is) should ever come into the minds of men. Out of the old testament, Bellarmine's 1. testimon. Ezech 18.26. he citeth only the testimony of Ezechiel, Chap. 18.26. when a righteous man turns away from his righteousness & committeth iniquity, he shall even die for the same. What can be more clear saith Bellarmine? how is he, I pray you, turned away from his righteousness, if he be justified by faith only, & faith, being once conceived, cannot be extinguished? His reason is thus to be framed. If a righteous man may be turned from his righteousness, than faith once had may be lost. But a righteous man may be turned from his righteousness. Therefore faith once had may be lost. Answer to the testimony out of Ezech. 1826. and ● to his proposition §. 2. I answer by distinction. if by a righteous man in this text, be understood such a one, as is righteous only in appearance, or before men, than the consequence of the proposition is to be denied: but if he be meant that is truly righteous before God, than the assumption is false. The connexion or consequence of the proposition he would prove by another assertion of ours, that we are justified by faith alone, hoping to make us deny either the one or the other. But Bellarmine deceiveth himself, whiles he seeketh to deceive others. For when we say that faith alone doth justify, our meaning is that we are not justified by any righteousness inherent in our ●elves, but by the righteousness of Christ alone, which is apprehended by faith only, and not by any other grace But Bellarmine would fain make the world believe, that we acknowledge or care for, no other righteousness inherent, but faith only; and in that sense do say, that faith alone doth justify. Howbeit we acknowledge faith to be but a part of that inherent righteousness, wherein our sanctification consisteth▪ and we are so fare from saying that faith alone doth justify, in that sense, that we affirm it doth not justify at all, as it is a part of our inherent righteousness, but as it is an instrument to apprehended the righteousness of Christ, which is out of us in him, and therefore doth not justify in respect of its own merit or dignity, but in respect of the object, which it doth apprehended, and in this sense it is said to justify alone, because to apprehended the righteousness of CHRIST is the proper office of faith alone, and not belonging to any other grace, as to look upon the brazen serpent, was the office of the eye, and not of any other member. Our assertion therefore of justification by faith alone doth not prove Bellarmine's proposition. For their is a double righteousness, the one inherent, or at lest adherent, which is called our own righteousness: the other imputed, which is not our own, a Rom. 3.21. ●●. 103 Phil. 3.9. but is the righteousness of God, that is of Christ who is God, apprehended by faith. Of the former the prophet speaketh, calling it the parties own righteousness. (for so he saith) his righteousness, and Chap. 33.13. his own righteousness) in respect where of a man may be reputed just before men, who is not just before God by that righteousness which is through faith; without which no man is truly righteous; for asmuch as every man in himself, is a s●one● or transgressor of the law. A man therefore, who in his own opinion and estimation of others, is reputed righteous by reason of some works of righteousness which he performeth in his outward conversation, as the Pharisees b Mat 23 2●. Luk. 16. 1●.18.11. were; may turn himself from his righteousness, and commit all the abominations of the wicked, and perish therein, and yet cannot be said to lose his justification, or his faith, which he never had. If any object, that the prophet would not call such a one a just man. I answer, that the holy Ghost in the scriptures, c Phil. 1.7: that he might teach us to speaked and think charitably of our neighbours, doth many times speaked according to the judgement of charity, terming those just, redeemed, sanctified, the sons of God, who are such only in their own profession, and opinion of others. As in this particular. Our Saviour saith. d Mat 9.13. I come not to save the righteous, but to call sinners to repentance; meaning, by righteous, such as be righteous in their own conceit, and trust in their own righteousness. And of such a one the prophet▪ when he presupposeth his possibility of falling away, seemeth to speaked, as appeareth by conferring this place with Chapt. 33.13. where the same commination is repeated, If the righteous (upon such promises as God hath made to them that are truly righteous) shall trust to his ewne righteousness, and commit iniquity &c. Seeing therefore the holy Ghost speaketh (as it seemeth) of him that is not truly just before God, nor justified by that righteousness which is by faith, the consequence of the proposition is to be denied. Answ. to his Assumption. §. 3. But if the Prophet should speak of him that is truly righteous before God, I would answer, that the assumption is false: which as it is plainly contradicted by other places of scripture, so can it not be proved out of this text. The assumption, which Bellarmine falsely groundeth on this text, affirmeth, which the text doth nor affirm, that a man truly just may be turned away from his righteousness, meaning thereby a total and final apostasy. for of such a defection the Prophet speaketh. Of a total. V 24. If the righteous turn away from his righteousness and commit iniquity, and do according to all the abominations of the wicked, he shall not live, but die therein. Of a final v. 26. when a righteous man turneth away from his righteousness, and committeth iniquity, and dyeth in them (without repentance) for his iniquity, that he hath done, he shall die. his final impenitency shallbe punished with eternal death. Now this assertion, as I said, is plainly contradicted by other testimonies of scripture, as namely, Ps. 15.5.112.3.6.9. where it is said, that the righteous shall never be removed, & that his righteousness remaineth for ever, & that it shallbe had in everlasting remembrance; & by all those evident places, which I produced before. And therefore Bellarmine's exposition of this place, is not agreeable to the analogy of faith. Neither can this assumption be grounded on this text. For if the Prophet do speaked of him that is truly just, then is the proposition indeed contained in the text, if a righteous man do turn away from his righteousness he shall not only lose his justification, but also finally perish. But the assumption is of Bellar. own coining. For the Prophet doth not say in a simple or categorical proposition, the righteous man do that any time turn away from his righteousness; but in a connexive or conditional proposition: if the righteous turn himself from his righteousness, &c. or when the righteous shall turn himself from his righteousness. for a sentence wherein is relation of time, is all one with a connexive or conditional proposition, & the vulgar translation reads both ways, v. 24. si avetterit se justus, if the righteous shall turn away. v. 26. quum averterit se justus, when the righteous shall turn away. Now in a connexive or conditional speech the antecedent is not absolutely or simply affirmed & therefore from it, in a connexive syllogism, we do sometimes conclude the contradictory of the antecedent by denying the consequent, as well as by assuming the antecedent, we conclude the consequent. Neither have we in judging of the truth of a connexive proposition, respect to the truth of the parts thereof, but to the necessity of the connexion; which may be true & necessary where both the parts be false. As for example. If an elect man do fall away utterly from grace, he shall perish in his sins, the connexion is necessary, & yet both parts are false in Bellarmine's own judgement. So when the Prophet saith, if a man truly just turn from his righteousness, he shall die or perish in his sins; he doth not affirm, either that he who is truly righteous, doth turn away from his righteousness, or that he shall die in his sins. But this he saith by way of supposition, if the righteous, or when the righteous shall turn away, than he shall die in his sins. But from this proposition we may, or rather must infer more agreeably to the Scriptures, the very contrary conclusion. For if a man will argue from a connexive proposition, whereof the several parts be false, he may not conclude by assuming the antecedent, but by denying the consequent: the deny all whereof will conclude the antecedent to be false. Thus, if any of the elect should utterly fall away from grace, he should perish in his sins; but noon of the elect doth at any time perish in his sins; therefore noon of the elect doth at any time utterly fall away from grace. In like manner, If a man truly righteous (as no man is, that is not elect) shall turn from his righteousness, & commit iniquity, according to all the abominations of the wicked: then his righteousness shall not be remembered; but he shall die in his sins; but the righteousness of them which be truly righteous, endureth for ever, and shallbe had in everlasting remembrance, and he that is truly righteous, shall never be removed; therefore the man that is truly righteous doth never turn himself wholly from his righteousness. These words therefore of the Prophet are not a simple or absolute assertion, that the man who is truly righteous, shall or may fall away, but an wholesome & profitable admonition to all that are, or seem to be righteous, that they do not fall away for if they do, the Lord threatneth that their former righteousness (which by their defection is proved to have been sergeant) shall not be remembered, but that they shall perish in their sins. It is true in deed, if a man truly righteous, yea if a man elected or predestinated shall utterly, that is, wholly & finally turn away himself from his righteousness, & do according to all the abominations of the wicked, that he shall perish in his sins. But that he should not fall away, the Lord doth sustain & establish him, & by such admonitions & comminations, he stirreth him up to vigilancy; that he which seemeth to stand, may take heed that he do not fall. Wherefore the defection of the righteous is no more proved out of this place, than out of other threatenings & admonitions in the word, which (as I shall show hereafter in answer to Bellarmine's 4t reason, & that by his own confession) are not arguments of their defection, but so many adiuments & helps that they may not fall. For as the Lord hath decreed & promised, that those which be truly just shall persevere (as I have shown before) so he hath preordained means, (such as be admonitions & comminations) to that end for by them he worketh in the faithful his fear, e jer. 32.41. which he putteth into their hearts, that they should not departed from him. §. 4. Out of the New Testament he citeth 10. testimonies, Bellarmine's second testimony Luke, 8.13. his 2d allegation therefore is out of Luke 8.13. For that on the stones, are they which when they have heard receive the word with joy, but they have no roots, which for a while believe, but in the time of temptation go away. These saith Bellarmine, receive the seed of the word with joy, neither do they want faith, but perseverance in faith. His reason thus standeth. The temporary believers spoken of Luke 8.13. do lose their faith, those temporary believers do truly believe, therefore some which do truly believe do lose their 〈◊〉▪ the proposition is proved by this testimony, that in the time of temptation they go away. the assumption out of those words, they receive the word with joy, & believe. therefore saith he, not saith is wanting unto them, but perseverance in faith. I answer, that both the proposition, & the assumption, if they be understood of true justifying faith, are false: if otherwise, than this allegation is impertinent. For the question is, whither they which truly believe, & are justified by faith, may altogether lose that faith whereby they are justified. First therefore I deny the assumption; for the faith of those temporary persons is not the true faith of the elect, but the sergeant faith of hypocrites. And this may be proved out of the Text itself. For 1. Christ doth not say, that they do truly believe, but that they believe for a time & in time of temptation fall away. which is an evident sign not of true faith, but of infidelity. for it is an evil heart of infidelity which falleth away from God, Heb. 3.12. whereas they that truly believe in the Lord, f Ps. 125.1. are like to mount Zion, that shall never be removed. they are built upon the rock, g Mat. 16.18. against which the gates of hell shall not prevail. wherefore the Apostle maketh such an opposition betwixt faith & falling away, as that they are not coincident to the same person h Heb. 10.39. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are not of defection, but of faith. therefore he which utterly falleth away, never truly believed for those that truly believe are justified, & noon are justified but such as are elected, & shallbe glorified & as their defection argueth their want of faith, so also of the true love of God, i joh. 2.15. which is not in them that love the world, & much less in them who for love of the world forsake God 2 lie, because it is said, they have no root; & that which hath no root is no lively saith, they have leaves only of an outward profession, wherein temporary faith testeth, but they have no root, which all have that truly believe, and are endued with a justifying faith. For by faith k Col. 1.7. we are rooted in Christ, & by it, we apprehending Christ and his righteousness, draw from him spiritual sap & nourishment, which in the scriptures is called the eating of his body and drinking of his blood. And fitly also, in an other respect, is the special apprehension of faith compared to a root, because from the persuasion of God's love towards us in Christ, doth all our new obedience, & all other sanctifying graces spring as it were from a root, as I have showed heretofore. Thirdly, because the last sort of hearers only are said to receive the seed into a good & honest, that is, an upright heart; whereas this is not good, but is compared to a rock superficially covered with a little mould, therefore these superficial christians are not those, of whom our Question is, but these sounded christians who retaining the seed of God's word, do not fall away in time of temptation, but bring forth fruit with perseverance. Object. Why, but they are said to believe, and to receive the word with joy. Answ. they are said to believe, not because they do by a true justifying faith apprehended the merits of Christ, or apply the promises of the Gospel to themselves: but because they profess the doctrine of faith, assenting to it as true, and approving it as good, and after a sort rejoicing therein; all which may happen to the reprobates, who many times profess the Gospel, and in the acknowledgement, and approbation thereof, for certain temporal respects, do rejoice, but without any true faith in Christ, or repentance towards God. as Herod is said to have heard l Mark. 6.20. john the Baptist with delight. And therefore when question ariseth (as it doth in time of temptation) whither they must forsake their profession, or temporal respects, they usually fall away, and with Demas embrace this present world. And in this sense the word believe is used elsewhere, as hath been showed out of john 2.23.24. john 12.42. compared with john 5.44 And in this sense Simon Magus is said to have believed, Act. 8. and diverse followers of our Saviour Christ, among who● was Iu●as, who though they professed the faith and were reckoned among the believers, yet did not m joh. 6.64. believe in deed. These temporary believers therefore have not a true saith, and hereby the proposition is also proved to be false. For if they never had true faith, they could not lose it, but an opinion or shadow of it. neither do they cast off the true faith, but the profession of it, & by that meines their former hypocrisy is detected. For of them is that verified, 1. joh. 2.19. They went out from us, but they were not of us; for if they had been of us, they would surely have continued with us; but they went out, that they might appear not to be of us, Bellarmine's third testimony john 15.2. §. 5 His third testimony is john 15.2. every branch that beareth not fruit in me, he taketh away. But it cannot be a branch, saith Bellarmine, which hath not sometimes lived in the vine, for branches are not engrafted from elsewhere, but they spring out of the vine, and they spring not dead, but living. so therefore the faithful are borne again in Christ, & when they are borne again, they are not dead but living, and yet, if after they be borne again, they refuse to bring forth the fruit of good works, they dry away, they are cut off, and perish. His reason is thus: to be framed. some branches in Christ, the true vine, may whither; be cut off, and perish▪ All the branches in Christ are, or at lest have been faithful, and regenerate men, and true members of Christ, by a true and a lively faith. Therefore some that are or have been faithful, and regenerate men, and true members of Christ, may whither, be cut off, and perish. The proposition he proveth by the testimony of Christ, who saith, every branch that beareth not fruit in me, my Father the husbandman shall take away, and it being cut off, it shallbe gathered, n V 6. and cast into the fire. The assumption he proveth thus. Those who were once alive in Christ, they were faithful & regenerate men. All the branches in Christ the Vine, were once alive in Christ. And that he proveth by a similitude. As the branches of the vine are not engrafted from others, but spring out of the vine, and they spring not dead, but living, so the faithful are borne again in Christ, and when they are borne again, they are no dead, but alive. Therefore all the branches in Christ, are or have been faithful and regenerate men. Answ. Christ in this place compareth his body, which is his church, to a vine, as elsewhere o Rom. 11.17.18. to an olive tree, & the members of his church, & so of his body, to the branches of the vine. Now the members of his church, and branches of this vine, are all such as being once engrafted into the body of the church (as it were into a vine or olive tree) by the Sacrament of Baptism, and living therein, do make profession of the faith. But of these branches there be two kinds. For some are by the inward & spiritual, baptism, engrafted into the invisible church of Christ, as his true & lively members, and are united unto Christ their Head by the spirit, & by faith, & consequently receiving spiritual life & nourishment from Christ, as it were from the rout they bring forth fruit. Others are by the outward Baptism of water only, engrafted into the visible church of Christ, & by reason of their profession of the faith, & external communion with the members of the Church, are reckoned among the members of Christ; who yet notwithstanding are not united unto Christ by his spirit & by faith. and therefore having no spiritual communion with Christ, they are unfruitful. These, though they be not the members of Christ in truth, but only in title & show, living in the visible church, but not being of the church invisible notwithstanding they are called the branches and members of Christ, in a large & general, or rather equivocal sense, because they profess the faith of Christ, & are numbered among the members of the church & of such do Cyrill p In joan. l 10. c. 14. and Theophylact q Theoph. in Io●n. 15. understand this place. This distinction of branches is propounded by Christ himself, that some are fruitful, as namely those which being engrafted into Christ by faith, receive the grace of his spirit, as it were sap & nourishment from him others are unfruitful, as those who being not united unto Christ, by his spirit & by faith, do rest in the outward communion of the church & in the external profession of the faith. which distinction being all one in effect with this that some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound & upright Christians, of whom only this question is understood; others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsound & hypocrites: of the former, our Saviour saith, that his Father doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r joh. 15 2. , not take them away, but purge them, that they may bring forth more fruit; so far are they from being ever cut off. And therefore this text doth manifestly prove; that those of whom the question is understood, viz. sounded Christians, who are lively members of Christ, & fruitful branches of the vine, are so far from being cut off, as that the Lord doth prune & dress them, that they may be more and more fruitful & in the 16. v. our Saviour saith, s joh. 15.16. that he hath ordained them, that they go & bring forth fruit. & that their fruit shall remain. In which words saith Augustine t De corrept. & gratia c. 12. Quibus ver● is eis non solum justitia n. verum etiam in illa perseveran●iam se dedisse monstravit: Chissto n. sie eos ponente ut cant, & fructum ●fferant, & fructus corum manear, qui● and ●at dicere, forfitan non manebit, &c. , Christ declared, that he gave them not only righteousness, but also perseverance therein; for seeing Christ so disposeth of them, that they go & bring forth fruit, and that their fruit remain, who may dare to say, perhaps it shall not remain. for the gift & calling of God are without repentance, I mean the calling of those who are called according to his purpose. for seeing Christ maketh intercession for them, that their faith should not fail, without doubt it shall not fail unto the end, &c. As touching the others, who being not engrafted into Christ by faith & by his spirit, do rest in an outward profession, not caring to bring forth fruit these, because they are but hypocrites shalbe cut off, that is, their hypocrisy being by their defection discovered, they shall be convinced, u Ioh 2.12. never to have been of the church; and in the end shall have their portion with hyyocrites. Of these our question is not understood, and therefore this allegation is impertinent. These things thus premised, I dony Bellarmine's assumption. For, not all that are accounted and termed branches of the vine, are true or lively members of Christ; for as I have said, thore be many in the church, which be not of it many by reason of their profession are esteemed members of the church, which is the body of Christ, who yet notwithstanding are not engrafted into Christ, many by an external calling joined to the visible church who are not by the effectual calling of the holy Ghost adjoined to the invisible, which is the elect. for as our Saviour saith w Mat ●0. 16. ●3 ●4 , many are called, but few are choose. but saith Bellarmine, noon are branches, but such as are, or have been faithful, for branches are not engrafted, but spring out of the vine. &c. But here Bellarmine streacheth the similitude further than Christ meant. For we are not borne branches and members of Christ, but engrafted into him; and those that are truly engrafted into him by faith, are also renewed and borne again, by his spirit, by which spirit x 1. Cor. 12.13. we are all baptised into one body. Now those which are borne again, their will also is regenerated, that they be willing to bring forth fruit●. And therefore those who refuse altogether to bring forth fruit, they do not whither away after their regeneration, but do manifestly bewray themselves never to have been renewed by the spirit of God, nor engrafted into Christ, but only sacramentally. and therefore not to have been true members of Christ, but in title and show only, even as a graft sometimes orcyon; which being engrafted, and as it were incorporated into the stock, doth notwithstanding receive no juice or sap from the stock, but withereth, and is broken of, as having never been truly united to the stock, per unitatem forma, but only in show and appearance. Bellarmine's 4▪ testimony Mat 24.12.13. §. 6. His 4th testimony is Mat. 24.12.13. And because iniquity shall abound, the chari●y of many shall wax cold, but he that endureth to the end shallbe saved. Out of this place, saith Bellarmine, we understand, that not all just men do persevere, and therefore that not all just men shallbe saved. for that cooilng of charity, signifieth the extinction of it, otherwise it should not have been opposed to perseverance unto the end. As if he had said. They, whose charity shall wax cold, and be extinguished, shall not persevere, neither shall they be saved. The charity of many just men shall wax cold, and be extinguished. Therefore there are many just men which shall not persevere, nor be saved. Answ. If the conclusion be understood of such as are not truly just, but in show only and before men, I grant all, as being nothing to our present purpose. But if the argumentation be understood of those that are truly just, I deny the assumption; neither doth the testimony of Christ prove it. For neither is the charity, whereof he speaketh, that true charity y 1. Tim. 1.5. which proceedeth from a pure heart, and good conscience, and faith unfeigned nor the many, of whom he speaketh, just or upright men. For as touching the former, Augustine saith, that was never true charity, which can be lost; and Ambrose, charity once had, is never lost. Solomon saith, it cannot be quenched with many waters; and Paul testifieth, that it never falleth away, as before we have showed, and as for those many, they were such as our Saviour had spoken of in the two verses going before. v. 10. Than (when persecutions shall arise against the professors of the Gospel) many shallbe offended, and shall betray one another, and shall hate one another, v. 11. Many false prophets shall arise and deceive many. those many therefore, whose love to religion in the afflictions going before the desolations of jerusalem, waxed cold (as th● manner of hypocrites is, when they come to be tried) were of those many that were called, but not of those few, that are chosen. §. 7. His 5 t. testimony is. 1. Cor. 9.27. Bellarmine's 5. ●estimony 1. Cor. 9.27. I chastise my body, and bring it into servitude lest perhaps when I have preached unto others, I myself become reprobate. But the Calvinistes worthily, saith he, do not chastise their body and have bidden farewell to all works of penance, because they are certain by the certainty of faith, that they by no means can become reprobates. His argument, if it be applied to the proof of the present question, is to this effect: Paul might have been a reprobate. Paul was a faithful and righteous man, Therefore some faithful or righteous man may become a reprobate. He might have as well concluded, that some elect man might become a reprobate, as namely Paul The proposition (which is most false) he would prove because by this testimony it appeareth, that Paul fe●red lest he might become a reprobate. I answer, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify reprobate, as the word reprobate is opposed to elect, (for Paul was elect, and known himself so to be, and therefore could not by Bellarmine's own doctrine, become a reprobate) but reproved, for it is opposed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth approved; and therefore is not so much to be referred to the person of Paul, as to his ministry. namely, that he used this, carefulness, in buffeting or beating down the body of sin; lest perhaps, if his life should not be suitable to his doctrine, his ministry should be rejected and himself worthy to be reproved: or as Hiorome a ad Furiam. speaketh, ne. quodalijs praecipit, ipse non servet. For the auditors commonly do hear with some disdain the minister teaching others that, which he doth not care to practise himself; and in their minds return upon him, that which is said in the proverb, Physician cure thyself. Paul's meaning therefore in this place is, that (as he speaketh in other places, b 2 Tim. 2▪ 15. 2. Cour 4.2, 5 11 ) he gave diligence, & carefully laboured in this, that he might show himself approved, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not only to God, but also to the conscience of his hearers. But suppose, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place (as I suppose it never doth) did signify a reprobate, yet how will Bellarmine prove, that Paul might have been such an one? forsooth, because he feared lest he might become a reprobate. I answer, though he had feared so much, yet it follows not, that therefore he might be a reprobate, for the perseverance and salvation of the elect is always certain certitudine objecti, in respect of the immutable decree of God, & in respect of the event wherein the decree of God shall most certainly be accomplished. Yet it is not always certain to them in respect of their own knowledge and persuasion, which is called the certainty of the subject, wherefore though the child of God, do sometimes doubt of his salvation and fear lest he shallbe condemned, yet is his salvation certain, and his life laid up with Christ in God d Col. 3.3. But indeed Paul's carefulines and fear is so fare from proving, that he might be a reprobate, as that it was an effectual preservative to keep him from falling away. for as the Lord hath decreed & promised the perseverance & salvation of the elect; so he hath fore appointed, and promised the means. And therefore the assurance, which the faithful have of their salvation, & perseverance, is not joined with a careless presumption, that they shall attain thereto without using the means; but with a reverend fear, and ear to use such means, and to walk in such ways, as GOD hath appointed them, and indeed this reverend sear, wherein the Apostle, willeth us, to work out our salvation, is one of the principal means to preserve us from falling away. The fear of the Lord f Pro. 14.27. , is a well spring of life, to avoid the snares of death. And blessed is the man g Pro. 1●. 14. that feareth always. Therefore the Lord as he hath promised the faithful, that they shall persevere, so he hath promised to given them this mean, namely of reverend fear. h jer. 32.40 . jer. 32.40. I will make an everlasting covenant with them, that I will never turn away from them to do them good but I will put my fear in their hearts, that they shall not departed from me. From hence therefore we might better conclude, that Paul could not be a reprobate; because the Lord, as he had made him a vessel i Act. 9.15. of election: so also he had given him this godly care, and reverend fear, as a notable preservative to keep him from falling away from God. You see then, how little force there is in this allegation to prove the present question. Notwithstanding Bellarmine doth so greatly please himself therein, that in confidence thereof, he taketh occasion after his pharisaical manner, to scorn us. But the Calvinists saith he worthily. &c. insinuating that there is a great dissimilitude between the Apostle & us. For he, fearing lest he should become a reprobate, did chastise his body; but we, because we be assured forsooth by the certainty of faith, that we can never become reprobates, have bid farewell to all works of penance. Bellarmine's pharisaical se off answered. §. 8. To the protasis or former part of this dissimulitude, I answer, first, that Paul was certain by the certainty of faith, k 2 Tim. 1.12. Rom. 8.38. both of his perseverance, and of his salvation. Secondly, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this, nor chastising, but buffetting (if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or beating down (if you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his body, after the manner of champions, which fight in combat. (For that metaphor begun v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so I fight after the manner of champions, the Apostle here continueth.) is not the popish whipping, or macerating of the body; but the mortifying of the body of sin, the subduing of the flesh, the crucifying of the old man. For the Apostle in the former verse, speaking of his spiritual combat, wherein he was to fight against his corruptions: I so fight (saith he) not as though I did beaten the air, but I buffet or beaten down, I subdue or bring into servitude my body, meaning by body, the enemy with whom he did fight, which is not this body of flesh and bone (which by the sixt commandment, & by the law of nature l Eph. 5.29▪ every one is bound to preserve and cherish) but that which is elsewhere called the body of sin; a Rom. 6.6. the flesh, b Gal. 5.17.19. the old man, c Eph 4.2. the body of death. d Rom. 7, 24. This Philosophical conceit of opposing the body, as an enemy to the soul, as if the body were that spiritual enemy, which we are to fight against; and as if the soul were not carnal and corrupt as well as the body; is the ground, both of all their pharisaical observations tending to that, which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the not sparing, or afflicting of the body e Col. 2.22.23. (the chief note of those who are addicted to superstition and will worship after the commandments and doctrines of men) and also of their hypocritical practice of punishing the body, in steed of mortifying the flesh, which is the body of sin. As for the antapodosis, or latter part of his similitude I answer, that although we teach that we are to labour for the fullness of persuasion, and for that great measure of assurance, which Paul had attained to; yet we do confess, that scarce any of us have attained to such full assurance but that we still have need, after the advice of St. Peter, f 2. Pet. 1.10. to given diligence to make our calling and election more and more sure unto us; and after the example of Paul, so to mortify the body of sin, and to subdue the flesh, that we may not be refuze christians, or worthy to be reproved, but such as are approved before God and man. For we acknowledge there can be no sounded assurance of salvation, as of the end, where is not a careful using of the means, and an upright walking in the ways, which God hath appointed to the end we also acknowledge, that so many as are justified by faith are g Eph. 2.10. the workmanship of God created in Christ jesus unto good works which God hath prepared that we should walk in them: and that from our election, vocation and justification, we are to pass through sanctification, as the way unto salvation. which sanctification consisteth, partly in renouncing h Tit. 2.11. all impiety and worldly lusts (which is the mortifying and subduing of the body of sin, whereof the Apostle here speaketh) and partly in living soberly, justly and holily in this present world; which dveties we are to perform, not as the Papists would have us, in fear of damnation, contrary to the express oath of God in this i Luk. 1.74. place; but in expectation k Tit. 2.12.13. of the happy hope, that is the happiness hoped for, as the Apostle teacheth. As for the Popish whipping and lashing of their bodies, in imitation of the old priests of Baal, l 1. King. 18. and all other hypocritical works of penance, which they in their popish superstition have devised, to be done, either to satisfy GOD'S justice, or to merit his mercy; we do not only, detide them as vein (for who required those things at your hands,) and as the practices of men, either mad or drunk, (for else who ever hated his own flesh) m Eph. 5.20. I say of men intoxicated, and made drunk with the cup of the whore of Babylon's fornications; but also we detest them, as merely Antichristian, as being derogatory from the alone satisfactory and meritorious obedience and sufferings of Christ. And this is all that Bellarmine hath gained, either by his pharisaical scoff, or by his impertinent allegation which how impertinent it is, hath been showed in these particulars. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is only meant reprobate or reproved, as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth approved: he understandeth a reprobate, as opposed to elect. 2. He allegeth the example of S. Paul, who was certain and sure of his election, and salvation, as fearing jest he might become a reprobate. 3. By the body, whereby is meant the body of sin, and of death, which Paul laboured to mortify and subdue, he understandeth this mortal body, which in the faithful is a member of Christ n 1 Cor. 6.15 , and is not the enemy, but instrument of the soul. 4. By buffetting or beating down the body, whereby is meant the subduing and mortifying of the flesh, that is, the corruption of our nature, which is specially seated in the soul; he understandeth the chastising of the body, which consisteth of flesh and bone, as if that were, after the devil and the world, the third enemy of our salvation, called in Scripture the flesh, against which we are to maintain a spiritual war; not by chastising it, but by fight against, & seeking to destroy it. §. 9 His 6t testimony is Gal. 5.4. evacuati estis, Bellarm 6. ●●stim. Gal. 5.4▪ that is, (as our Rhemists translate (ye are evacuated from Christ, ye that are justified in the law, ye are fal●e from grace, how could they, saith Bellarmine, be evacuated from Christ and fall from grace, if they were never truly in Christ, nor in grace. His argument standeth thus: The Galatians did fast away. The Galatians had been in Christ, and in grace. Therefore some which have been in Christ, and in grace, fall away. Answ. An argumentation consisting wholly of particulars as this doth, concludeth nothing. For neither is the proposition general, that all the Galatians did ●all away; nor the Assumption, that all the Galatians had been in Christ, and in grace. But some did fall away, and these were never truly in Christ, or in the state of grace. and some were in Christ, and in the state of grace, and these did not fall away. Neither doth the Apostle direct his speech to every particular Galatian, as though his meaning were, that all and every of the Galatians had either fall'n away, or had been in Christ, and in grace: but unto the churches o Gal. 1.2. of Galatia: wherein, as the●e were many unsound christians, who were apt to fall away, and perhaps the greater part, who neither were truly engrafted into Christ, nor had been in the state of grace; so no doubt there were also some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sounded christians among them, who did not fall away. For those that were sounded, did not fall away, contrary to the proposition; and those Galatians which did fall away, had not been truly in Christ, nor in the state of grace, contrary to the assumption. The like objection might have been made against the church of England in Queen mary's days, which made the like revolt from Christ, and from grace, seeking to be justified, even as the Galatians did, by the works of the Law, that is by their own righteousness and obedience, which is prescribed in the Law. And yet those which were sound did not fall away, but as many of them did seal the truth which they had professed with their blood; so no doubt would the rest, either have forsaken their country, rather than their religion, (as many did) or have undergone the fiery trial, if God in mercy had not shortened those days. visible churches may be said in respect of the greater part over swaying the better, to fall away, when not one sounded christian in them doth fall away. Yea, but Bellarmine proveth the assumption. that those Galatians which did fall away, had been in Christ, & in grace, how could they, saith he, be evacuated from Christ, & fall from grace if they were never truly in Christ, and in grace? His reason is thus to be framed. Those that are evacuated from Christ, & fall'n from grace, have been truly in Christ, and in grace. The Galatians that sought justification by the works of the Law, were evacuated from Christ, and fall'n from grace. Therefore those Galatians had been truly in Christ, and in grace. The assumption we grant, that so many of the Galatians as sought to be justified by the Law, that is, by their own obedience prescribed in the Law; (were to use their Inkhorn term) evacuated from Christ, and fall'n from grace. For the same argument we use against our Papists, who seek for justification by their own righteousness. But hereof it doth not follow, that either those Galatians, or these Papists were ever truly in Christ or in grace. And therefore we deny the proposition. For, as touching the former branch thereof, they are evacuated from Christ, to whom Christ is made void, and of noon effect; or as the Apostle speaketh, v. 2. whom Christ profiteth nothing▪ for seeing Christ come to this end, that he might satisfy the law for us, both by performing the obedience therein commanded, and by suffering the curse therein threatened; hereof it follows, that if we still remain under the curse, unless we fulfil the law in our own persons, neither can be justified, unless we perform full and perfect obedience to the law, CHRIST then is made void unto us, and the promise p Rom. 4.14. of noon effect. And as touching the latter, they are said, in the Apostles meaning, to befallen from grace, that is, from the doctrine of grace, as I shown in my answer to the third question, chap. 4. §, 1. who seeking to be justified by their own righteousness, do revolt from the Gospel, which is the covenant of grace, to the law, which is the covenant of works, and exclude themselves from the justification, q Rom. 10.4. which is by grace; for they that willbe justified by works r Rom. 11.6. , cannot be justified by grace. Both which things may be verified of all justiciaries whatsoever, whither among the jews, Galatians, or Papists, who yet never were truly in Christ, nor in the state of grace, & therefore cannot be said to have lost that which they never had. whereby it appeareth this allegation to be impertinent, for they are evacuated from Christ, whom Christ doth not profit; and they are fall'n from grace, who are fall'n from the covenant of grace, to the covenant of works. Bellarmine's 7, 8, 9, testimonies▪ §. 10. The 7th, 8th, and 9th testimonies, Bellarmine joineth together. 1. Tim. 1.19. Some have made shipwreck concerning faith▪ 1. Tim. 4.1. In the last days some shall departed from the faith▪ 1. Tim. 6.10. Which certain desiring, have erred from the faith. What can here be said, saith he, had not they true faith, who departed from the faith? and how did they make shipwreck, which never were in the ship? Answ. In all these 3 places Faith doth signify not the gift of faith, whereby we do believe, but the doctrine of faith, which we do believe, as I have showed before in my answer to the third question. s Chap. 4. §. 6. And therefore he did well to ●oyne these places together, seeing this one answer will serve them all. For as touching the doctrine of faith, men may make shipwreck, or departed or err from it, who neither had the grace of justifying faith, But let us weigh them severally. In the first place the Apostle saith, that some having (he doth not say expelled, but) repelled or put from them a good conscience; that is, not caring to keep a good conscience, had made shipwreck as concerning the faith that is, had become heretics. Of whom, saith he, is Hymenaus and Alexander, for in the same sens● it is said of the same Hymenaeus and of Phyletus, that they had erred t 2. Tim. 2. 1●. as concerning the truth, Paul therefore signifieth, that faith, that is the truth of the Gospel, or purity of doctrine is preserved by a good conscience. But contrariwise, that an evil conscience is the mother of all heresies. For when as men embrace the doctrine of the gospel, not with a true and a lively, but with a dead and sergeant faith; their hearts are not purified by faith, neither are they regenerated unto newness of life, but remain in their former vices and corruptions, wh●n as therefore they see their corrupt manners, and conditions (which they will not leave) to be discovered and reproved by the truth, and themselves to be condemned by that doctrine which they profess, they either labour to falsify it, and to conform it to their own conditions and conceits, or go about to persuade themselves, that it is false, or wish it altogether extinguished. For he that doth ill, hateth the light. And so the Greek Scholiast expoundeth this place u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graec. schol in 1. Tim. 1. . Faith, concerning doctrines; conscience, respecting the conversation and a godly life. for saith he, when a man liveeh reprovably, he also maketh shipwreck as concerning the faith. For that they may not be tormented with the fear of things to come, they endeavour to persuade their own soul, that all those things are false, which among us are believed concerning the resurrection and the judgement. I answer therefore, that they which have repelled a good conscience (such as were Hymena●s & Alexander) may fall away from the sincere doctrine of the faith which they have professed, but they cannot be truly said to have justifying faith, which they never had. But if the place be understood of the habit of faith; one of their own writers shall answer Bellarmin thus: w Espe●teut in▪ Tim. 1.19. Repulsa contemptaque puritatis conscientiam fidem quoque quam habere magis videbantur, quam haberent, perdiderunt; juxta Domini aenigma, ei qui non habet etiam quod habet, vel potius habere videtur, autses habere pu●at auferetur. Having repelled, saith he, & despised a pure conscience, they did lose also faith, which they rather seemed to have, then had; according to that enigmatical speech x Mat. 13.12.25.9. Mar. 4. 2●. Luk. 8.18. of our Lord; from him that hath not, shall be taken away even that which he hath, or seemeth to have, or thinketh that he hath. y 1 Tim. 41 : Now in the fourth chapter of the same Epistle, v. 1. what it is to departed from the faith, meaning the doctrine of faith, Paul himself teacheth, and the Papists (of whom that prophecy is to be understood) declare. Diver●●, saith he, shall departed from the faith; how? attending to erroneous spirits, and doctrines of Devils, speaking lies in hypocrisy, and having their consciences seared, forbidding to mary, and commanding to abstain from meats, &c. And the like is to be said of the next allegation, z 1 Tim. 6, 10, where erring from the faith, signifieth nothing else, but erring from the doctrine of faith, or as he speaketh to the same effect. 2 Tim. 2.18. from the truth. For such worldly men, who account gain to be godliness, are not only void of justifying faith, which a 1. joh. 5, 4, overcommeth the world, but are also as the Apostle saith v. 7. destitute of the truth. And in this sense all those who do hold erroneous doctrines, or as our Saviour speaketh of the Sadducees, b Mat. 12. 2●. do err not knowing the Scriptures, may truly be said to err from the faith. who notwithstanding cannot be said to have lost the justifying faith, which they never had, Or if the word Faith did here signify the gift of Faith, this erring from the Faith, might better be expounded to be a missing of it, when they had entered into the way of getting it, then to be the losing of it, after they had gotten it. for covetous worldlings of whom the Apostle speaketh, are many times content to use the means of obtaining faith, as namely to hear the word preached, who nevertheless receive the seed among thorns (which choke the seed of the word) and pierce themselves through with many sorrows. 1 Tim▪ 6. 1●, §. 11. His 10th testimony, Bellarmin●● tenth testimony, Heb. 6.4. Heb. 6.4▪ It is impossible that they which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and of the powers of the world to come, if they fall away, should be renewed again by repentance. Were they not truly justified (saith he) who being enlightened, had tasted the heavenly gift, and were made partakers of the Holy Ghost? and yet they are fallen away. His reason is thus framed. Some that have been enlightened, and have tasted the heavenly gift. and have been partakers of the holy Ghost, do notwithstanding fall away. All that have been enlightened, and have tasted of the heavenly gift▪ and have been made partakers of the Holy Ghost, have been truly justified. Therefore some that have been truly justified, do fall away. The proposition he proveth by this testimony of the Apostle. But the Apostle doth not say, as Bellarmine doth, in a simple proposition, that some of those which have been enlightened &c. do fall away, but in a connexive or conditional sentence; if any such do fall away, it is impossible they should be reclaimed; because if any should so fall, they should sinne against the holy Ghost, crucifying again to themselves the Son of GOD, and making a mock of him. From which testimony is refuted the erroneous conceit of Bellarmine and others, who imagine that a faithful man may fall away by a total Apostasy, and commit the sin against the holy Ghost, and yet be renewed again by repentance. For where the Apostle saith, it is impossible they should be renewed, Bellarmine saith, it is not impossible, but a very hard and rare thing. And to the same purpose the same Apostle chap. 10.26. saith, if any sin wilfully after they have received the knowledge of the truth, treading underfoot the son of God, and accoumpting the blood of the testament wherewith they were sanctified (sacramentally) an unholy thing, and despiting the spirit of grace, that there remaineth for such no more sacrifice for sins, (who have renounced their part in the sacrifice of CHRIST) but a fearful expectation of judgement, and violent fire, which shall devour the adversaries. We do therefore confess, that if any of the faithful and elect should thus fall away by a total apostasy, and by sinning against the Holy Ghost, that they should never be renewed, but should perish in their sins. But seeing it is most certain, that noon of the faithful or elect shall finally perish, as I have evidently proved before, and as the Apostle here doth insinuate, v. 9 (but beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speaked.) therefore it is certain that they shall never thus fall away by a total apostasy. And consequently the proposition, if it be understood of such gifts and graces as are peculiar to those that are justified, is untrue. Otherwise the assumption is merely false. For not all are justified, that have been any ways enlightened, that is, that either have received any knowledge of the truth, or have been baptised, (for so the Syriac d Heb: 6, 4. Interpreter, and some of the Greek Fathers e Dionies Ar●op. eccl. hier. c▪ 2.3. justin, martyr. Apolog. 2. sub finem understand that phrase, calling baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day appointed for baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) nor all that have in any sort tasted of the heavenly gift (for as Gregory saith, it is one thing to drink or eat, & an other to taste, Aliud est bibere vel manducare atque aliud degustare, unde in Evangelio de Christo legitur. Mat. 27. d. & cum gustasse, noluit bibere. Bibit e●go squam vivam. & manduc●t Panem, qui de caelo descendit, qui in charitate radicem figit, degustat qui e● aliquatenu● communicate, a qua postea delinquendo recedit, de quibus Apostolus dicit M. b. 6. a impossibile est eos &c. De Paenit dist. 7. ●. 44. citius ex Greg Moral. l 34 c 8. for we read in the Gospel, that Christ when he had tasted, would not drink, Mat. 27.34. he therefore drinketh the water of life, and eateth the bread which come down from heaven, who is rooted in charity; he tasteth, who in some sort communicateth therewith, and afterwards by sinning departeth from it, of whom the Apostle speaketh, Heb. 6.4. it is impossible that they. &c.) nor all that have been made partakers of any gift of the holy Ghost. For not every one that is enlightened, hath a justifying faith; nor every one that hath knowledge, hath saving knowledge, nor every one that hath had a smack and taste of the heavenly gift, doth eat the bread which come down from heaven, (for men may taste that, which they spit out again) nor every one that hath gifts of the holy Ghost, have the gifts of sanctification, which are proper to them that are justified, as may appear by the examples of Balaam, and of judas; of whom as much might be affirmed, as here is spoken of such, as are supposed may fall away. Bellarm. 11. testim. 2. Pet. 2.21.22. §. 12. His last allegation is, 2. Pet. 2.21.22. For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them. But it is come to them, according to the true proverb, the dog is returned to his own vomit, and the sow that was washed, to her wallowing in the mire. Can a true falling away (saith Bellarmine) be more clearly set forth? For he which returneth to his vomit, had surely vomited, and by vomiting had emptied his gorge. And the sow that is washed, could not be said to return to her wallowing in the mire, unless she had before come out of it, and had been truly washed. Answ. The Apostle here speaketh of some, who having been by the preaching of the Gospel converted from Gentilism, or any other false and idolatrous religion, do suffer themselves to be seduced by false teachers, and return to their former errors and enormities, as the dog to his vomit, or the sow to her mire. But this doth not prove, that the faithful or elect, (who in the scriptures are not compared to dogs or hogs) may fall away; or that true justifying faith may be lost. For as they were turned from their false religion to the acknowledgement only and profession of the truth: so they return from the doctrine of the Gospel (which Peter here calleth the holy commandment which was delivered unto them) to their former errors and superstitions. Suppose a man reclaimed from Popery, to be seduced again by Popish Priests, and jesuits (of whom especially, this prophecy is to be understood) of him it may be said▪ g 2. Pet. 2: 18▪ that he which had been truly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or as some editions read, for a while escaped from them who live in error, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Complot. that is to say from Papists, and had also escaped from the filthiness of the world, whereby especially is meant Idolatry, and from all other the enormities of the church of Rome (which is the mother of all the abominations and spiritual fornications in the christian world) and consequently, that he, who was purged and washed from the filthiness of Idolatry, is like a dog, that had vomited, returned to his vomit, and like the swine that was washed to his wallowing in the mire. But our Saviour Christ hath taught, that the elect shall not utterly be seduced h Mat. ●4. 24. by Antichrist, and his adherents; and Paul, that Antichrist prevaileth only in them that perish, i 2. Thess 2.10.11.12. whose names are not written k Apoc. 17.8. in the book of life, because they received not the love of the truth, that they might be saved. Whereas those that truly believe and have received the love of the truth, are by the power of God through * 1. Pet. 1.5. faith preserved unto everlasting life, as the Apostle also sheweth in the next words that the Lord hath from the beginning chosen the faithful to salvation through sanctification of the spirit, l 2. Thess. 2.13.14. and belief of the truth, whereunto he hath called them by the Gospel to the obtaining of the glory of the Lord jesus Christ. The examples therefore of such a one as having been reclaimed from Antichristianism, or gentilism, is afterward seduced by false teachers, and maketh a relapse into his former errors and corruptions, doth not prove that a man endued with a true justifying faith may fall away from grace: but his revolt doth prove, that he was never a sounded Christian, never endued with a true justifying faith. And these were his testimonies of holy scripture. CHAP. X. The examples alleged by Bellarmine answered. Example● of defection alleged by Bellarmine. De justif. l. 3▪ c. 14. § 1. NOw let us examine his examples. for though he produce eight examples, yet he is not able out of any of them to conclude the present Question. For five of them agreed not with the antecedent of the Question; & the other three agreed not with the consequent. For those five which indeed did fall away, were not men justified by faith; and therefore those five examples of the reprobate Angels, of Adam, Saul, Simon Magus, and judas are impertinent; and those three, which were justified by faith, as David. Peter, and Solomon, did never wholly fall away. His two first examples are the fall of the wicked Angels and of our first parents. The fall of the angels & of our first Parents . Concerning both which examples, I acknowledge, that they having been created, according to the image of God, and placed in an happy estate, did fall into sin and misery. But our question is not of reprobate Angels, but of men justified by faith, and regenerated by the spirit of God, and therefore not of our first parents before their fall, who then were neither regenerated by the spirit, nor justified by faith. For they are said to be regenerated, who were before dead in sin, & they are said to be justified, who are absolved from their sins, & accepted of God as righteous in Christ. If any shall object, that from these examples we may argue as from the greater, if diverse Angels, and also our two first parents, who were created in a perfect & happy estate did fall away; how much more may any of us, who are subject to so many imperfections & sins. I answer, if our perseverance depended on the constancy of our own freewill, as theirs did; and we should be left to ourselves as they were, we should be more prove and apt to fail than they. But our perseverance as I have showed before, is not grounded upon our own strength, or constancy of our own wills; but upon the promises of God, who is almighty, immutable, most true & faithful, & upon the mediation and intercession of Christ our Saviour, &c. which promises of God, and intercession of Christ, did not appertain to them. If it be demanded, why we may not fall away, as well as they, seeing we fall into sin, as well as they, I answer, first, that Christ having satisfied for the sins of all the faithful, doth now also sit at the right hand of his father, making intercession for us; that he having redeemed us, and fully satisfied for all our offences, we may notwithstanding all our sins, whereinto through humane frailty we do fall, be still preserved and continued in the favour of God. 1. john 2.1.2 which benefits of redemption and intercession did not belong to the wicked Angels at all, not to our first parents, when they fell, nor after their fall, until they believed in the promised seed. Secondly, though the faithful fall, as they did, yet they do not fall away fall from God, as they did, for the reasons before alleged. If again it be objected concerning our first parents, that they had a stronger faith, more perfect righteousness, more constant will then we have. I answer, that they had faith; but not the evangelical justifying faith. For as yet the promise of salvation by Christ was not made, neither did they before they fell, need a redeemer. And as touching righteousness; we are justified by 2 more perfect righteousness than they were For they stood just before God by their own righteousness; but we, by the righteousness of Christ. And for the constancy of their will hear what St. Augustine m De Corrept. & gratina c. 11. Non solum posse quod volumu● verum etiam velle quod possumus. acceperat posse si vellet, sed non have ●uit velle quod posset, nam si have b●isset persev●aisset saith. There is in us saith he by this grace of God in receiving that which is good, and keeping the same with perseverance not only that we can do what we will, but also, that we will, what we can, which was not in the first man, for one of these was in him, but the other was not, that is as after he speaketh, he had received to can if he would, but he had not to will what he could. for if he had, he had persevered. To which purpose you may see more in the Chapter n De co●●ept. & gratina c. 12. following. §. 2. As touching all other examples, The rest of the examples by Bellarm●ne produced. which may be produced, we are to hold that certain rule of St. john If they had been of us, they would surely have remained in us. And therefore it is certain, that those, which were faithful indeed, did not fall away; and contrariwise, they that did fall away, were never endued with a true faith: such were Saul, Simon Magus, and judas, whose examples notwithstanding Bellarmine doth allege. As touching Saul, Saul. Bellarmine citeth 1. Sam. 9.2. Saul was elect, and good, and there was not a better man than he among the sons of Israel. For from the shoulder upward he was taller than all the people. Hereupon Bellarmine inferreth, if Saul were not truly just, than there was not a just man in Israel, for there was noon better than he. But there were some just men in Israel, for Samuel was then living, and many prophets with him, and the sons of the Prophets. Therefore Saul at the first was a just man and a good and yet notwithstanding he did not only fall into sin, but is also thought to be a reprobate and damned person. Answ. This text is misinterpreted to prove Saul to have been a good man, who when he was at the best, was but an hypocrite, or as Nazianzene speaketh o Apolog. ad Pat rem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of him, because he was not turned uprightly and sincerely into another man, therefore he come to a tragical and fearful end. For first the word Bachor which he translateth elect, (from whence he might as well have concluded against himself, that he was elected, as from the other word that he was good) doth ordinarily in the scriptures signify a young man, because such are fittest● to be chosen for war or any bodily service as Ps. 148.12. jer. 31.13. Ezech. 9.6. joel 2.28. and in many other places p Deut 32. ●5. 1. Sam. 6.1. Such a man of choice was Saul. 2 Chron 25.5. Es, 23.4. Ecel. 1●. 1 . Secondly, the word, which he translateth good, oftentimes signifieth goodly, or beautiful, not simply good, but good in form, or good to behold. And in this sense Saul is said to have been elect and good, that is a young man and goodly or beautiful. And there was not a better, that is a more goodly young man then he. Thus the word is used Ex. 2.2. When the mother of Moses seen that he was good, meaning as St. Luke translateth it, q Act. 7.20, Act. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goodly child, she hide him etc.▪ so Gen. 6.2. When the sons of GOD seen the daughters of men, that they were good, meaning goodly or beautiful. For it had been no fault to have married them for their goodness. So Bathsheba 2. Sam. 11.2. was good to look upon, so was Rebecca, Gen. 24.16. and Esther, c. 27. here therefore the like commendation is given to Saul. as afterwards to Absalon r 2. Same 14.25. and to Adonijah, s 1 Kin. 1: 6. that he was of a goodly personage, which is confirmed by that wh●ch follows, from the shoulders upward he was higher than any of the people. And in respect hereof, I mean of his goodliness, and not of his godliness, he is preferred before all the rest of the Israelites. This may also appear by conference of this text with the 23 and 24 verses of the next Chapter. t 1. Sam. 10.23.14 . And thus josephus understandeth this place, relating the story of Saul, who was as he saith a young man, u Antiq. l. 6, c. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of an excellent form, and of a great stature. Procopius Gazeus, expounding this text, saith, that the scripture attributeth to Saul, not virtue of mind, but beauty and greatness, for it reporteth him to have been of a beautiful and excellent body. Vatablus, florins aerate, & formosus, & non erat pulcrior illo. Or as Serarius Diciturelectus et bonus, bonitate, non morum, ut putat Abulensis, et quodammedo S. Gregorius, l. 4.24. sed forma, ut ●roecpius ait, ae Chaldeus, qui juvenem pulerum vertit, et patetex comparatione, himself writing on this place he is called elect and good, in goodness not of manners as Abulensis supposeth, & in some sort Saint Gregory: but of form, as Procopius saith, & the Chaldee paraphrast, who translateth elect & good, a goodly young man & this is evident by the comparison. This therefore being the sense of these words, that Saul was a young man goodly, and tall: Bellarmine cannot conclude any thing from this place, unless he would be too ridiculous. If he would have concluded any thing from the example of Saul, he should rather have alleged, first, that the spirit of God come upon him, that God gave him another heart, and afterwards that the spirit of God departed from him. For this commendation which Bellarmine allegeth, was given unto him, before the spirit of God had come upon him, or before the Lord had given him another heart. But Bellarmine did, or might perceive, that it was not the spirit of sanctification that come upon Saul, & went from him, but the spirit of politic wisdom, fortitude, and government, & that he was endued, not with saving & sanctifying graces, needful to salvatio●; but with gifts royal, or heroical, fit for a King. §. 3. Not more pertinent is the example of Simon Magus who though he was baptised, Simon Magus. yet was not truly converted, and though he believed after a sort, yet was he not justified. For being overcome by the majesty of God's word, & his conscience being convicted, partly by the evidence of truth & partly by the great signs & wonders, whereat he was affonyed: he gave assent to the doctrine of the Gospel, that it is true, and was content to profess ●t, & to be baptised. But for all his profession he was but an hypocrite. For although when he was baptised, he professed himself to repent & believe in Christ, yet neither did he repent, nor truly believe in Christ, by a lively faith, which is evermore a grace of regeneration. for he believed, as the devils are said to believe, without grace, without apprehending the merits of Christ, or resting upon him as his Saviour. And he repent without amendment of life, remaining still in the gall of bitterness, & in the bond of iniquity; neither was his heart upright with him, as Peter telleth him, Act. 8. 21-23. And here I may not let pass Bellarmine's impudent belying of Calvin, whom he reporteth to have said, that Simon did not believe indeed, but feigned himself to believe, which if he had said, he had avouched no more, than Ireneus y lib. 1. c. 20. before him had plainly affirmed. Simon fidem simulavit. But we (saith Bellarmine) do rather given credit to S. Luke, who saith he did believe Calvin's z Calu. in Act. 8 13: words upon this place are these. But I do not assent to many, who think that Simon only feigned himself to believe, when indeed he did not believe. for Luke plainly testifieth, that he did believe, & the reason is added, because he was touched with admiration. And in his Institutions. Simon Magus is said to have believed; a lib. 3. c. ● § 10 who notwithstanding a little after bewrayeth his infidelity, whereas faith is attributed to him, we do not understand with some, that in words he feigned himself to believe, when in heart he did not believe at all; but rather we think, that he being overcome by the majesty of the Gospel, did believe after a sort. &c. Such conscience Bellarmine maketh of dealing fairly with his adversaries. Notwithstanding Calvine saith, that all this while Simon was an hypocrite. and therefore his faith could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. true & unfeigned, but such as is the faith of hypocrites; which Peter testifieth when he saith, his heart was not right before God, that is to say he was an hypocrite. And yet Bellarmine can found never a word, wherein his dissimulation is noted. §. 4. But the example of judas the traitor, Iuda●. saith Bellarmine, were sufficient if there were no more, to stop all our mouths. For that judas had been just, Hierome proveth out of those words of Christ, c john 17.12. Father I have kept them whom thou gavest me, and noon of them is lost, but the son of perdition. For if the Father gave him to the Son, assuredly he was good; and if he perished out of the stock, then before he perished, he was numbered in the flock of Christ. Now it is evident that judas is a reprobate, and damned, not only out of this place, where he is called the son of perdition, but also out of Mat. 26. where the Lord saith of judas, it had been better for that man if he had not been borne. Thus therefore he argueth. judas become a reprobate and damned person. judas once was a just and good man. Therefore some men that have been just and good, may become a reprobate and damned person. Answ. The assumption is false, judas was never a just or good man. For first, he never truly believed, as appeareth by the testimony of our Saviour Christ, joh. 6.64 There are some of you (saith he to his disciples) that believe not. For jesus known from the beginning which they were that believed not and (among them) who should betray him. Secondly because from the beginning he was a servant of Mammon, and followed our Saviour for his own gain, for he was a thief saith d john 12.6. St. john. 3. When diverse of the disciples, who did not truly believe had forsaken Christ; our Saviour asketh the 12 Apostles, if they also would forsake him: and when Peter had answered in the name of the rest, that they would not departed from him, for they did know and believe, that he was the Christ the Son of the living God. john 6: 69. Our Saviour replieth, have I not chosen you twelve, and, one of you is a devil? Now he spoke it of judas Iscariot, &c. 4. In the place cited by Bellarmine, he is called the son of perdition, In joan tract. 107. because, as Augustine truly saith, he was predestinated unto destruction. Wherhfore judas did not then begin to be a wicked man and a reprobate, when he betrayed CHRIST, but then his wickedness and hypocrisy was plainly discovered. For before that time he had never truly believed or repent, but was an hypocrite, a thief, and a devil, and by the decree of GOD appointed unto destruction. Yea but saith Bellarmine, he was given to CHRIST of GOD the Father, therefore he was good. Answ. he might as well have concluded, therefore he was elected, & consequently that he was saved. For every one, saith Christ, john 6.37. that my Fathre giveth me (namely by election) cometh unto me, namely by faith, & he that comes unto ma●●ill I in no wise cast off & verse 39 this is the Fathers will, that of all which he bathe given me, I should lose nothing, but should raise it up again at the last day. And this is my will, saith the Son, john. 17.24. that they whom thou hast given me, be with me, &c. These, saith Augustine f De correp & gratia. H● intelliguntur Christo dati, qui, ordinati sunt advitam aeteanan, ipsi sunt illiptaedestinati, & feeundùm propositum voc●i, quorum nullus perit. , are understood to be given to Christ, who are ordained to life eternal, these are they that are praedestinated & called according to God's purpose, of whom noon perisheth. But I answer, that judas was given to be a disciple and an Apostle, not as one elected unto life. For as there is a double vocation, so there is a two fold election, either to some office or work in this life, or to salvation in the life to come. judas was chosen to the office of an Apostle, but he was not chosen unto life; for he was a child of perdition, not only in God's decree, but upon record. Ps. 109. And this evidently appeareth by conference of these two places, viz. john 6.70. & john 13.18. In the former our Saviour saith, g joh. 6.70. have not I chosen you twelve (namely to be my Apostles) and one of you is a devil? In the latter place speaking to the same twelve he saith, h Ioh 13▪ 18. I speak not of you all, I know whom I have chosen, but that the scripture might be fulfilled, he that eateth bread with me, hath lift up his heel against me; thereby plainly signifying, that judas, who was chosen to the Apostleship, was not chosen to salvation. Those are properly called elect) saith Augustine, i de corrept, & gra●●a c 7. who are chosen to reign with Christ, not as judas was elected to the work, for which he was fit. Yea but, saith Bellarmine, if he perished out of the flock, he was before he perished, numbered in the flock. Answ. He was numbered indeed among the sheep & elect of Christ, Ecce inter sanctos est judas. ecce fur est judas, et ne contemnas fur sacrilegus. Aug. in joan. 12. trac. 50. as Peter saith, Act. 1.17. but he was a goat, yea a wolf, rather than a sheep. he went out from them, but he was not of them. he was numbered among the elect. but he was a reprobate from the beginning; though he were not discovered to be such a one, until he fell k Act. 1.25. by transgression, that he might go to his own place. * Aug. in Io. 2. tract 50 judas iste non tune perversus factus est, quando ● judeis corruptus Dominum tradidit, non tune p●rijt, iam fur erat & Domi nun perditus sequebatur, quia non corde sed corpore Dominum se quebatur . And whereas Hierome is alleged to prove, t●at judas was a good man, when he was choose to be an Apostle. I answer, that the same Hierome l 〈◊〉 Mat. ●●. saith that judas even after he had betrayed Christ, was not of an evil nature, when as Christ, even before he had betrayed him, saith, he was a Devil. But judas (say some) was one of those 12, to whom our Saviour Christ promised, that they shall sit upon 12. seats▪ and judge the 12 Tribes of Israel. Answ. By that reason they should conclude that judas is saved▪ whom our Saviour calleth the son of perdition; and faith, that it had been better for him that he had never been borne. and Peter, that after he fell, he went unto his own place. But though our Saviour speaketh of 12 seats, answerable to the 12. tribes, yet he speaketh not expressly of 12 that should fit in those 12 seats, (for in the same seat of judgement many may sit) nor particularly of the twelve, but indefinitely of those that were his followers. And if he did speaked of 12 who followed him, we may well understand him to have spoken of Mathias, as the 12th. for he▪ even from the Baptism of john, until CHRIST'S ascension, was one of the followers of CHRIST. Act. 1.21.22. § 5. Hitherto we have spoken of those 5. examples which were impertinent. now remain the other three. David . And first, as touching David, we freely confess, both that he was truly just, and also that he fell very grievously, which is all that Bellarmine proveth. But when he should prove, that he fell away wholly from grace, he beggeth the Question. ask, who can deny, that he truly felt from grace; from righteousness, from faith? when he cannot be ignorant, that all those who are his adversaries in this cause, do utterly deny that he fell wholly from grace; whither by grace you understand the gracious favour of God, or the habits and gifts of saving grace, he incurred the anger l 2. Sam. 11.27. of God, but not his hatred. God still loved him, and therefore sent the Prophet Nathan to him, the habits also of grace, and the seed of GOD remained in him, though some acts of grace, and fruits of the spirit were for a time interrupted. But you will say, David prayeth, m Ps. 51.10▪ Created in me a clean heart OH God, and renew a right spirit within me, and therefore had lost his former regeneration, and was deprived of the spirit. I answer. 1. that he who is once borne the child of GOD, as David was, cannot be unborn again, that the seed of GOD remaineth in him n 1. john 3.9. : and that he ceaseth not to be the son of GOD, because he is borne of GOD. 2. That David when he made this prayer, had renewed his repentance, and was endued with faith, as appeareth v. 14 and with the Spirit of GOD, & therefore prayeth in the next words, o Ps. 51.11. that the Lord would not take his spirit from him, which proveth that he had not utterly lost it. And therefore the meaning of his prayer is, not that the Lord would again regenerate him, for that is never done, but that the work of regeneration, and sanctification which he had formerly begun in him, and which by his sin was impaired, he would repair, accomplish, and perfect. Notwithstanding thus much is to be confessed concerning David, and so of all the children of GOD, when they have committed any grievous sin; that he highly offended GOD. 2. Sam. 11.27. incurred his anger, and provoked his judgements. 2. Sam. 12.10.11.14. contracted in his own conscience the guilt of damnation, deserved to be utterly cast off; that the act of his faith whereby he was justified in the court of his conscience, was interrupted, & his justification in tha● respect suspended (for until he repent of that his sin, he could have no assurance of the forgiveness of it,) that whiles he did lie in his sin, his faith, & hope, & other graces were much dulled and daunted in him, the clearness and peace of his conscience disturbed▪ the inward joy & comfort of the holy Ghost for a time interrupted and therefore he desired p Ps. 51, 8▪ 12. that they might be restored unto him again. Other objections concerning David answered, § 6. If further it be objected concerning David, that by his own verdict 2. Sam. 12.5. he was vir mortis, a man of death, I confess he was reus mortis, guilty in himself of death, or worthy to die, but the effect of God's speech unto him by the prophet 2. Sam. 12.13. seemeth to have been like that of Solomon to Abiathar 1. Kin. 2.26. thou art vir mortis, thou art indeed worthy to die, but yet I will not put thee to death. And therefore though in himself, and in his own conscience, he were very guilty of death, and worthy of damnation: yet GOD did not take q Ps. 89. 2●.33.35. his mercy from him, nor cast him out of his favour, with whom he had made an everlasting covenant r Es, 55.3. even the sure mercies of David. So that although he deserved damnation, and consequently contracted the guilt of death; yet he did not fall into the state of damnation, neither did he lose his right and title to the kingdom of heaven, but still remained the child of GOD. For although the children of GOD, by their sins deserve to be cast off, and sometimes do seem unto themselves to be forsaken of GOD: yet whom once he hath adopted to be his sons, and heirs in CHRIST, and coheyres with Christ, them he doth never disinherit. It is true, tha● for adulterers and murderers there is no inheritance in the kingdom of heaven, but this is understood, if they do not repent, wherefore if David should have died in those sins without repentance, he should have been condemned. But as it is not possible, in respect of GOD'S eternal decree, which is immutable, that any of the elect should perish; so no more possible it is in the same respect, that they should sive and die in sin without repentance, or if any do live and die in sin without repentance, their final impenitency is a plain evidence, that they were never elect, never the true children of GOD. Let this be the sum, that David by his sin contracted the guilt of death and damnation: but this guiltiness did not altar or change his state, viz. from the state of salvation, to the state of damnation. For neither was he condemned, nor to be condemned, if he did repent; which necessarily (I speaked of the necessity of infallibility) he was to do. For as the Lord had predestinated him to salvation; so he had preordained his repentance unto life. Yea but David by committing adultery, made his body the member of an harlot s ●. Cor. 6.15. I cannot deny, but that a great indignity is offered unto our Saviour Christ, when a man professing himself to be a member of Christ, shall make himself one flesh with an harlot, or commit any other crime. But yet, as the members in their sins do not communicate with their head, from whom in the act of their sin, they receive not spiritual sen●e and motion: so doth not he communicate with them, who notwithstanding in respect of union, cease not to be his members, though diseased members, yea but David was also a murderer. Now the scriptures testify, that whosoever loveth not his brother abideth in death, t 1. joh. 3.14.15. and that whosoever hateth his brother is a murderer. And ye know that no murderer hath eternal life abiding in him, therefore David lost his justification, and with it his title unto the kingdom of heaven, and fell into the state of damnation. Answ. it follows not, for in the same sense that it may be affirmed of him, that he did abide in death, it may also be denied, that eternal life did abide in him. For as by death is meant the guilt of death and damnation, so by eternal life, the assurance of it. For we are in this life, saved in hope, we confess therefore, that as David by his sin contracted the guilt of death; so whiles he remained in his sin, he could have no sounded assurance of eternal life. Yea but David continued in his sin many months, without repentance. Answ. that he continued impenitent many months, is more than I know, or am bound to believe. But this in charity I judge of him; that he having been by the violent temptation of sathan & his own flesh transported to the committing of adultery, he was very desirous to conceal it, because he knew, that the divulging of it would beside his own shame, tend to the great dishonour of God, and disgrace of religion, as causing the holy name of God and his religion to be blasphemed. In which his desire to conceal his sin from the eyes of men, he so fare exceeded, that the Lord thought it needful, though he had privately repent, to bring him upon the stage, that both his sin might be published, and his repentance also made public; and that not so much for his own sake, as for the example of others. That both his fall, and repentance, remaining upon public record; his fall, might be aspectacle of humane frailty, that those who are inferior to David in grace (as wh●● is not) might be afraid to sin, and not to presume of their own strength, (for as Augustine saith, u in Ps. 50. sit casus majorum tremor minorum) his repentance, that it might be a good precedent to others, who having fall'n according to his example, might by his example, be moved to repentance. This example therefore as the said Augustine admonisheth, audiant, qui non ceciderunt, ne cadant audiant, ibid. qui ceciderunt, ut surgant. § 7. Now let us come to the example of Peter. St. Peter, which Bellarmine alleging to prove the title of his Chapter, x ●o justif. 1.3. c. 14. that faith and justice once had may be lost, doth notoriously contradict himself. For where he maintaineth y De Rom. Pontif. l. 4. c. 3 against us that Antichristian assertion, that the Pope cannot err, he taketh for his ground Christ's prayer for Peter z Luk 22.32. that his faith should not fail. For if Christ prayed for Peter, that his faith should not fail; then undoubtedly his faith could not be lost, not not for a moment, for as he saith in the same place a Dominus hoc privilegium pro Petro impetravi● ut ipse non posset unquam veram fidem amittere, quantumvis tentaretur a-Diabolo. Our Lord obtained this privilege for Peter, that he could never lose his true faith, though he were never so much tempted of the Devil. And to the same purpose in the 8th b De Rome Pont. l. 4, c, 8. chapter of the same book, he useth Gregoryes c Christum a Pe●ro negatum fuisse, ore, non corde. proinde perdidisse Petrum confessionem fid●●, non ipsam fidem. distinction, that Peter denied Christ with his mouth, not with his heart. and therefore that Peter lost the confession of faith, and not faith itself. And this is confirmed. 1 by the prayer of Christ for him. For Christ having foretold, both that Satan would tempt him, seeking to sift him as it were wheat, and also that being tempted he should deny him, he telleth him, that he had prayed for him, that notwithstanding his fall, his faith should not be eclipsed, meaning by a total eclipse, for so he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. By testimonies of the fathers. Tertullian. d de ●ug in persecut. ego rogavi pro te ne deficeret fides tua, i ne tantum Diabolo permitteretur, e Cathemerin. hymn. ad Gallicantum. ut fides periclitaretur. Prudentiuse. Flevit negator denique. Ex ore prolapsum nefas. Cum mens maneret innocens, Animusque servaret fidem. Nec tale quicquam postea Lingua locutus lubrica est Cantusque Galli cognito Peccare justus deslitit. Augustine. f De corr●pt. & gratia c. ●. Nisi ut haberet in fide libertituam, fortissimam, invictissimam, perseverantissimam voluntatem. When Christ prayed that Peter's faith should not fail, what else did he ask, but that he should have in the faith a will most free, most strong, most invincible, most persevering. Leo g De passione Domini serm. 9 Adsuit dextra Domini Christi, quae labantem te priusquam dejice ●eris, exciperet, & firmitatem standi in ipso cadendi periculo recepisti. . The hand of the Lord was present with Peter to hold him up when he was falling, that he should not be cast down, and, that he received strength to stand in the very danger of falling. Gregory h Moral. l 25. c 16. Deum quem corde tenuit, voce denegavit Confessio quidem defecit in ore, sed fides non defecit in corde. . That Peter when he denied Christ with his mouth, retained him in his heart. And again, confession failed him in the mouth, but faith did not fail him in the heart. Theophylact i In Luke 22.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . I have prayed, saith CHRIST, that thy faith should not fail. for although for a little while; thou shalt be shaken, yet thou hast the seeds of faith laid ●p in thee & although the blast of the tempter shall shake off thy leaves, yet the root liveth, & thy faith shall not fail. Where saith Bellarmine k De Rome Pontif hb, 4 c 3. , by an elegant similitude he doth declare that Peter by denying Christ▪ lost the confession of saith which is made with the mouth, (for the leaves signify words) but lost not faith whereby men believe unto righteousness. But though Peter lost not his faith, yet saith Bellarmine l Ibid. § altera. Non dixit Dominus, rogavi ut non deficerut charitas tua, sed fides tua; & teipsa seimus defecisse Petti charitatem, & gratiam, quandone●avit Dominun. fidem autem unquam defecisse non scimus. , he lost his charity, and grace by denying Christ. Answ. Our Saviour speaketh of that faith whereby Peter was justified, and for which he had before pronounced him blessed, m Mat, 16.17. which cannot be severed from charity or saving grace, and therefore whiles his faith remained, which did justify him, he could neither lose his justification, nor his charity, for as notwithstanding his denial in word, he believed in his heart so notwithstanding the same denial, he loved Christ in his heart. The Lord, saith Leo n De pass. Domini serm. 9 in fire. Videt in te Dominus non fidem fictam, non dilectionem aversam, sed constantiam suisse turbatam, abundavit fletus, ubi non defecit affectus, & sons chatitatis lavit verba formidinis. , did see in Peter saith not feigned, his love not averted, but his constancy troubled; and that weeping abounded, where affection failed not, and the fountain of charity (sending forth tears) washed the words of fear. Yea but Peter fell grievously, that is all which Bellarmine proveth, and that all no man denyeth; though not so grievously as some imagine, who▪ when Peter is said to have cursed & sworn, understand him not to have cursed himself (as men in their oaths use to do) but to have cursed our Saviour, whereof there is no probability But though he did fall, yet he did not fall away, neither was his fall a sin of malice, wilfully committed, but a sin of infirmity, whereunto he did fall, being tempted by Satan, and transported with extreme fear and consternation of mind, into the which the Lord permitted him to fall, leaving him for a time to himself, and to the temptation of Satan that so he might correct him for his former confidence in himself, and might make him the more humble and circumspect for the time to come. And that his fall was a sin of infirmity, Leo o De passi. Dni serm. 9 testifieth, Petrus ancilla sacerdotis calumniante perterritus ex infirmitate periculum negationis incurrit And likewise Gregory p Moral. l. 25. c. 16. who having propounded that received distinction of sin, that it is committed either ex ignorantia, or ex infirmitate, or ex studio, that is, out of ignorance, or of infirmity, or malice, he saith, Petrus infirmitate peccavit, quando omne robur fides quod Domino perhibuit, una vox puellae concussit●et Deum, quem corde tennit, voce denegavit. Solomon. § 8. There remaineth the example of Solomon; concerning whom there are diverse opinions, some, thinking that he was never truly just, some, that after he was justified he never fell away, some, that he fell totally for a time, but after was reclaimed: some that he fell both totally and finally. In this diversity of opinions we are to hold that undoubted rule of St. john, q 1. joh. 2.19. If they had been of us, they would surely have remained with us. This therefore is certain, if Solomon did utterly fall away, he was never truly just; and if he were truly just, he did never utterly fall away. Notwithstanding their opinion seemeth to be most probable. I am sure, most charitable who hold that Solomon was a just man; and that howsoever he fell very grievously, yet he did not perish in his sin, but was recovered by repentance: and in testimony thereof did writ the book of the preacher. And this is the judgement of many writers r ●e Caleb Da Ischampius his vindiciae Solomonis. both old, Hebrew Greek, and Latin, and new, both Protestant's and Papists. And that Solomon was truly just it may be proved by these reasons. 1. Because he was beloved of God, and also himself did love God. That God loved him, it is testified 2. Sam. 12.24.25. and to that end the Lord sent by Nathan, & appointed that his name should be jedidjah, that is beloved of the Lord. That he loved God, the holy Ghost beareth him witness, 1. King. 3.3. And Solomon loved the Lord, walking in the statutes of David his father. 2. Because he was the child of God, according to God's own promise 2. Sam. 7.14. and 1. Chron. 22.10. I wilbe his father & he shall be my son. Thirdly, because he was a type of Christ. Ps. 72. and for his sake, whose type he was, beloved of God, for he was called jedidjah, beloved of God, for the Lord's sake. 1. Sam. 12.25. 4. Because he was the penman of the holy Ghost, in penning a good part of the canonical scriptures, and consequently an holy man of GOD, 2. Pet. 1.20.21. And that Solomon repent after his fall, it appeareth; first, by the book of the preacher, which he wrote to testify his repentance. 2 lie by the testimony of the holy Ghost, 2. Chron. 11.17. where it is reported, that the priests and Levits, and so many as feared God, separated themselves from jeroboam, and his Idolatrous church, and joined themselves to Rehoboam &c. for they walked in the way of David and Solomon 3 years. whereby it appeareth, that Solomon after his fall, restored the worship of God; although he could not wholly abolish the idolatry, which through his own default, and (if I may so speak) uxoriousnes, was brought into the church. 3 lie if Solomon had not repent, he had died, & so perished in his sin. But this is altogether improbable, for the sons of God, are also heirs, and whom he loveth in Christ he loveth to the end. 4 lie. because the Lord promised, both to him in particular, that if he did sin (as the Lord did foresee he would) he would chastise him as his child, but he would not take his mercy from him. 2. Sam. 7.14. and also indefinitely to the faithful seed of David Ps. 89.29. &c. Ps. 89. in which Solomon is included. Now if Solomon did not finally perish in his sin, but was recovered by repentance; then also it follows, that he did not wholly fall away from God; for if he had, it had been impossible, t Heb. 6. that he should have been renewed by repentance, as the Apostle testifieth, But though he fell grievously, yet he did not wholly fall from God: neither did he sin of malice, or with full consent of william. He fell not wholly from God, for he abolished not God's worship, but retained it; although out of too much love to his wives he permitted, and, as it seemeth, allowed the practice of their several religions: and that which was permitted or authorised by him, though not practised in his own person, is by the LORD accounted his act, and he for it censured as an Idolater. Which may serve for a caveat to all Kings and Princes, not to tolerate, and much less to allow or authorise the profession of any false or idolatrous religion within their dominions, for what is done with their leave, and by their authority, is judged their act. Neither did he sin of malice or with full consent of will, but of infirmity, and with some reluctation of the spirit, even as Aaron for fear of the people, yielded with an unwilling mind to make the golden calf, so Solomon, for fear to displease his idolatrous wines, upon whom he too much doted, & in too much desire to gratify them, yielded to given way to their idolatries, which he could not but mislike. Therefore he is censured, not that he had utterly forsaken God, but that u ● King. 11.6. he went not fully after the Lord, as David his father did; but halting altar a sort beteweene GOD and his idolatrous wives, he was desirous to serve, and to please both. And howsoever the Lord was very angry with him for his sin, yet did he not hate him, nor utterly take his mercy from him, (which is a plain evidence, that he did not wholly fall away from God) but as a father chastiseth his child; so the Lord corrected him, not so much as threatening w ● Sam. 7. ● any other judgements against him, but such as he calleth chastisements. CHAP. XI. Bellarmine's proof from the Tradition of the Church, disproved. §, 1. ANd these were the testimonies and examples, Tradition of the Church. which Bellarmine produceth out of the Scriptures. In the next place he addeth the Tradition of the church. for first, he saith, the Church long since condemned this error in jovinian. Answ. jovinian, as Bellarmine himself reporteth, held this error, that the just after their baptism cannot sinne. but we are further from this erroneous conceit, than the Papists themselves, as I have showed before in the answer to the sixth or last question. To this public testimony of antiquity, as he calleth it; he adjoineth the private opinions of some of the Fathers. and for want of better store, he citeth only two, Augustine and Gregory, who in all their write given pregnant & constant testimony to the truth which we hold in this Question, as hath already been shown by many fold allegations produced out of them. His allegation out of Augustine is this. a De eorrept. & gratia ● 13. It is to be believed, that some of the sons of perdition, having not received the gift of persevering to the end, do begin to live in the faith, which worketh by love, & for a time do live faithfully and justly, and afterwards fall, nor are taken out of this life, before that happen unto them. Answ. Augustine speaketh of the judgement of charity, whereby we are to judge and believe some men to live in faith working by love, & for a time to live faithfully and justly; who, seeming such to us, do notwithstanding fall away. For as whiles they seem to live faithfully and justly, we b Phillip 1.7. are in charity to judge them to be just and faithful men, so also we are to esteem them elect; until by their falling away, they discover themselves to be hypocrites, & reprobates. & yet saith he, in the same c De corrept. & gratia c. 7. Et tamen quis ne●at nos electos, c●m credunt & bapt●z●n ●ut & secundùm Deum virun● Planè dicuntur electi à ●efcienbus quid futuri sin●. book, c 7. who would deny them to be elect, when they believe & are baptised, & live according to God. surely they are called elect, by them who know not what they shall be. Even so plainly they are called faithful, & the children of God, by them who know not what they are or shalbe, for noon are truly faithful, noon truly the sons of God, but such as are elect neither are any truly faithful, which abide not in the word of Christ; northly the sons of God, who do not persevere For this is the voice of the children of God, as Augustine saith again in the sa●e book d De corrept. & gratia, c. 9 . they went out fronts, but they were not of 〈◊〉 for of they h●d been of us, they would surely have remained with us, when as therefore the sons of God say, they went out from us, but they were not of us, what else do they say, but that they were not sons, when they were in the profession & name of sons. And again. those disciples, saith he, who went back, john 6. 〈◊〉 they were not truly the disciples of Christ (for if you shall abide in my word, saith Christ, ye are truly my disciples,) so neither were they truly the sons of God, even than when they seemed to be such, & were so called. Notwithstanding as he saith, propter utilitatem hujus secreti, for the profit of this secret, that we should not securely presume of our own strength, when we see others who have seemed to live faithfully & justly to fall away, but should fear jest the same thing should befall us; we are to believe that they live in faith, which worketh by love, &c. Again, those that truly believe, are the sons of God, both by adoption & regeneration, joh. 1.12.13. Rom. 8.15. and therefore shall abide e john 8.35. Rom. ●. 16: 17. in the house for ever, as the heirs of God, 〈◊〉 coheirs with Christ. And as they are adopted, & regenerated, so also justified, & to be glorified. And as justified, so also effectually called, for as Augustine toucheth, they & noon but they are justified, who are called according to his purpose, and are to be glorified. Now saith the same Augustine f De bono persever. c. 14. Donum perseverantiae daturum Deum vocatis suis ista vocatione de qua dictum est, sine poenitentia sunt dona Dei & votio, omni Christiano confitendum est▪ , that God will given the gift of perseverance to his that ●e called with that calling, of which it is said, the gifts & calling of God are without repentance, it is to be confessed of every christian. And the like answer is to be given to that testimony of Augustine, which someone out of the same book. g De corr●pt & gratia, c. 8. Mirandum quod filiis suis De● quibusdam, quos regeneravit in Christo, quibus fidem, spen, dilectionem dedit, non dat persevered It is to be marveled, that God to son of his sons, whom he hath regenerated in Christ, to whom he hath given faith, hope, and love, he giveth not perseverance. For neither are those truly the sons of God, for as he saith h c. 9 , qui vere fili● sunt, praes●iti & praedestinati sunt, those that are truly sons, are foreknown and predestinated. Neither were they truly regenerated, but only sacramentally; neither were they endued with true faith, hope, and charity, but only in the opinion of men, judging according to charity, in which ●ence he saith i Epist. 23. . Nobis sacramentum fidei fides est. Neither let it move us, saith he, k Nec nos moveat quod filiis suis queb●sdam. Deus non dat istam perseverantiam; absit enim ut ita esset, ●● dei ●lis praedestinat●●●ent, 〈◊〉 secundum propo●●●●●● voca●●il, qui verè sunt filii promissionis. Nam isti, cùm p●e vi●●nt, dicuntur filii Dei, sed quoniam victuri sunt impie, & in eadem impietate motit●ri, non eos dicit filios Dei, p●●s●●a●ia Dei. De corrept & gratia c. ●●●●. that God to son of his children doth not given this perseverance; for God forbidden that it should be ●o, if they were of those who are pr●edestinated & called according to his purpose; who truly are the sons of the promise for these (others) when they live godlily, are called the sons of God, but because they will live impiously, & shall die in that impiety, them the foreknowledge of God doth not call the sons of God. If any other places be alleged out of Augustine, as diverse may to this purpose, that many of the children of God who have been regenerated, justified, endued with faith, which worketh by love, who have begun to live justly and holily &c. have not withstanding fall'n away from grace, & perished in their ●●nes; one answer may serve for all that forasmuch as he doth constantly hold, that all the el●● do persevere, and that those which fall away are reprobates, and that noon are truly the sons of GOD, but such as are elected, and called according to his purpose, therefore in Augustine's judgement, they that fall away, were never truly the sons of GOD, never truly regenerated by the spirit, never truly justified or sanctified, never truly endued with the faith of the elect, nor with true charity, (which he constantly holdeth to be proper to the elect,) nor true repentance; but were such only in their own conceit, or profession, and in the opinion of others, judging of them according to the judgement of charity vid supr. c. 2. & 3. The testimony cited out of Gregory l Moral. l. 30. c. 32. is not in the place quoted by Bellarmine, neither is it to the purpose, unless he can prove, that religion is hereditary; and that every one which descendeth of Catholic parents, is also a good christian. Who can understand (saith Gregory) that one man who was borne of a mother which is a Catholic or orthodox christian, is near to the end of his life swallowed up of error, and another, who was borne in infidelity, and sucked the poison of error with his mother's milk, endeth his life in the Catholic religion. CHAP. XII. Bellarmine's two first reasons, the first, because he that hath faith may commit an act of infidelity. 2. because many that are baptised fall away. §. 1. NOW we are to examine Bellarmine's reasons, Bellarmi●es 5. reasons. 1, because he that hath faith, may commit an act of infidelity. which only remain to be discussed. And they are five. The first: Whosoever committeth an act of infidelity, loseth the habit of faith, and becometh simply unfaithful, and an enemy of God, and guilty of eternal death. But he that hath the habit of faith may commit an act of infidelity. Therefore he that hath the habit of faith, may lose it, and become merely unfaithful, and an enemy of God, and guilty of eternal death. The proposition he proveth by 2 arguments first, because it is agreeable to the scriptures. Secondly, because by the doctrine of his adversaries, justifying faith is shaken of by every sin, and the holy Ghost ejected out of the heart of the offendor. But I answer, that the proposition is false, & absurd, for an habit is not lost by one act, but by a privation, or a contrary habit. It were strange, if by every act of ignorance, a man should lose all his knowledge; by every act of forgetfulness, he should be utterly deprived of his memory, or by every act of folly be wholly bereft of wisdom &c. It was an act of infidelity which Moses & Aaron committed Num. 20.11.12. when they smote the rock twice, of Zacharias Luk 1.18.20. in not believing the Angel, of Peter, who being called by Christ to come to him upon the water, was ready to sink, Mat. 14.30.31. But that especially was a soul act of infidelity, when he denied his master; and yet as Bellarmine himself holdeth he lost not his faith. 2. That it is not agreeable to the scriptures which teach no such desperate doctrine, as this proposition containeth where in Bellarmine hath set up a ra●●e, as it were, for men's consciences, teaching, that by every act of infidelity a man is wholly de●●i●ed of his faith, and by every act of sin bereft of all grace. 3. Bellarmine dealeth absurdly to allege against us, thei● opinion, which hold, as he saith, that by every sin faith is lost, and the spirit shaken off, as the doctrine of his adversaries, when as those, whom he termeth his adversaries, are adversaries to us in this cause, as well as the Papists, although not in so high a degree. For though they hold the total defection of the faithful, yet they deny the final, neither are they so absurd as to affirm, that faith and the holy Ghost are lost by every sin, but by great & grievous sins, wilfully committed, and such as do waste and make havoc of the conscience, and much less aught he to imagine us to be so absurd, as to defend the certainty of perseverance, and yet to hold, that justifying faith is shaken off, and the Holy Ghost ejected by every sin. 4. I answer; that although the nature of faith in itself, as it is an habit inherent in us, were such, as that by some act of infidelity it might be lost, and though we in ourselves considered, be such, as that we might fall away from grace; yet nevertheless the perseverance of all the faithful is certain and sure, for it dependeth not upon the worthiness of our faith, nor yet upon our own strength, or constancy of our own will, but upon the immutability of the will, and counsel of God, and upon his power assisting and establishing us according to his gracious promises, and upon the meditation and intercession of Christ. But here Bellarmine cavilleth, perhaps they will say, saith he, that it is not of the nature of faith, that it remaineth unmoveable, but that it is to be ascribed to the assistance and providence of God, who doth not suffer men once truly justified to fall into sin. But if it were so, why should they say, that all the works of the righteous are mortal sins? and where is this promise of GOD, that he will not suffer the just to fall into sin? Answ. If we should hold that the righteous never fall into sin, and yet that the works of the righteous are mortal sins, (as Bellarmine in his blinded malice chargeth us) we should show ourselves very absurd, in holding two assertions so repugnant the one to the other. But indeed we hold neither of both. Not the former; for we acknowledge a great difference between falling into sin, and falling away from God. The righteous may, and often do fall into sin, but they never fall away from God they never sin with full consent of will, they never become servants of sin reigning in them, they sin not unto death, as the Apostles Paul and john do plainly testify, Rom. 6.14. 1. john 3.9.5.18. Neither do we say, that all the works of the righteous, as prayer, and alms &c. are mortal sins. That which any of us hath said in derogation of good works, hath been in the question of justification, when the Papists obtrude them as causes of our justification, in which case, we are not only to acknowledge them defective and imperfect, not able to stand in judgement before God, as being stained with the flesh, but also we are to abhor them as menstruous clouts a 〈◊〉. 64.6. , yea as dung b Phil. 3.7.8. , yea as loss. But in the question of sanctification, whereunto good works are required, as fruits of our faith, & consequents of justification: we acknowledge them to be good, & commendable: not according to the rigour of the law (from which Christ hath freed us) but according to the doctrine of the Gospel; which teacheth us, that our good works, the imperfections of them being covered with the perfect obedience of Christ, are in him not only accepted as good, but also graciously rewarded. §. 2. His second reason is this: ●●●ause ma●● that have bee●● bapti 〈…〉. Many that are baptised, do fall away and perish. All that are baptised, are truly justified. Therefore some that are truly justified, do fall away, and perish. I deny the assumption, & avouch the contrary: Not all that are batized are truly justified. for as Augustine saith c Sacramenta i● sol s electis hoc verè efficiunt, quod figurant. Augustin. apud magistr. Sentent. l b. 4. didst 4. A ; sacraments in the elect do truly work that which is figured by them. but all they that are baptised, are not elect. Again, whom God truly justifieth, their sins he doth remit, but saith Augustine d Qui non omnium (sicut iste ait) sed eorum quos praeseivit & praedestinavit, delicta demittit. Contra. advers. leg. & proph: l: 2: c: 11: , God doth not forgive the sins of all, but of them only whom he hath foreknown & predestinated: and indeed it is absurd to imagine, that grace is otherwise given, then according to the eternal purpose of grace. Moreover, all that are truly justified, e Rome 8, 30 shallbe glorified. Not all that are baptised, shallbe glorified. Therefore not all that are baptised are truly justified. For the better clearing of this point, Distinction 1, of Baptism. we are to use diverse distinctions; 1. in respect of Baptism. For there is an outward baptism, which is the washing f 1 Pet: 3, 21, of the flesh with water by the Minister, and an inward baptism, which is the washing of the soul with the blood of Christ by the holy Ghost. The former, is also the engrafting of the party baptised, into the body of the visible Church, which is the society of those who profess the Name of Christ. the other, is the insition of him into the society of the invisible Church, which is the mystical Body of Christ, and company of the Elect. the former insition is wrought by the Minister; the latter, by the holy Ghost, by whom g 1 Cour 12, 1● we are baptised into one body. But not every one that hath the outward baptism, hath the inward; no more than every one that had the external circumcision of the flesh, k Rome 2, 18, had the inward circumcision of the heart. The visible baptism, saith Augustine l Visib●lem baptiserum habent & alien●. i. ●uireg●●m B●● possessuri non sunt. Donum tamen spiritus sancti proprium est eorum tantum, qui cum Christo regnabunt in aetetn●●m. hoc de est omnibus malignis, etiam ●i Christi baptismo baptize●tur, sicut Simon fucrat baptizatus. De unit eccl. c. 19 Aug in Ps. 7. Omnibus baptizatis communé est lavacrum regenerationis, s●d ipsa gratia non communis est omnibus. , they also have who are strangers, that is, such as shall not possess the Kingdom of God. but the gift of the holy Ghost is proper to them alone, which shall for ever reign with Christ, this is wanting to all the wicked, though they be baptised with the baptism of Christ, even as Simon Magus had been baptised. And again. the laver of regeneration is common to all that are baptised, but the grace of regeneration is not. For as Chrusostom * Idem contr. literas Petil. Chrysost oper. imperf. hom. 5. in Mat. ●isunt qui cùm tentati fuerint superantur, & pereunt videntur quidem filij Dei facti propter aquam baptismatis, revera autem non sunt filij Dei, quia non sunt in spiritu baptizati. They seem to have been made the sons of God by reason of the water of Baptism, but indeed are not, because they are not baptised in the spirlt. also saith. Many are baptised with water, which are not baptised with the holy Ghost. Neither is every one that is a member of the visible church, a true member of Christ, or of the church invisible Many being in the visible church which are not of the church invisible, who are among the faithful and elect, as tares among the corn, or chaff among the wheat. * Ang. contr. literas Petiliani, lib 2. c. 105. Non ideò putandi suot esse in Christi corpore, quod est ecclesia, quia sacramentorum ejus corporalites participes fiunt . If it be said, that the visible church is the body of Christ; I answer, that it hath the denomination from the better part; as an heap, wherein is more chaff than wheat, is called an heap of wheat; and a field wherein are more tares and other weeds, than corn, is also called a corn field. But if we will speaked properly, m Non est tevera corpus Christi quod non erit cum illo in aeternum, De do●● Christi l. 3. c. 32. that is not in deed the body of Christ which shall not be with him for ever, as Augustine saith. For if it were so, that every one that hath the outward baptism, hath also the inward, and that every one that is made a member of the church, is also made a true member of Christ; then it would also follow, that every one that is baptised should be saved. For salvation is as well promised to the baptised, as either regeneration, or justification. Mar. 16.16. 1. Pet. 3.21. Neither are any regenerated, but such as are elected: nor any justified, but such as shallbe saved. If therefore it be true, that not all, which have the outward baptism, have the inward; then it is as certain, that not all that are baptised, are justified▪ as, that not all that are baptised, shallbe saved. Yea, but they that are baptised, have put on Christ, Answ. Those that have been baptised into Christ, as the Apostle speaketh, n Gal. 3.27. that is, by baptism engrafted into him, have put on Christ. but not all simply that have been baptised, have put on Christ, unless you mean sacramentally. for as Augustine saith o De baptismo count Donatist. lib. 5. c. 24. Induunt Christum homines aliquando usque ad sacramenti perceptio●em, aliquando & usque ad vitae sanct●ficationem, atque illud primum & bon●s & malis potest esse commune: hoc autem alterum proprium est bonorum & piorum▪ . Men put on Christ sometimes unto the receiving of the Sacrament, sometimes unto sanctification of life; the former is common to all, but the latter is proper to the godly. §. 3. Secondly, a distinction of the parties baptised. we are to distinguish the parties baptised, that they are either adulti, such as come to years of discretion (of whom properly this controversy is undertood) or infants wanting the use of reason. As for those that are baptised after they are come to years of discretion, it is certain, that no more are justified, then do believe, by a true justifying faith. For Sacraments are as seals annexed to the letters patents of God's evangelical promises, which assure or convey nothing, but what is contained in the promise, and upon the same conditions. And it is absurd to extend the benefit of the sacrament beyond the covenant. Now the promise of the Gospel doth not assure justification or salvation to all, but only to those that believe. So GOD loved the world p joh, 3, 16, that he gave his only begotten Son that whosoever believeth in him, should not perish but have life everlasting: when our Saviour therefore sent his Apostles and ministers into the world, committing unto them, the ministry of the word and sacraments, saying; Go teach all nations, and baptise them. &c. he addeth as the sanction of their ministry q Mar. 16, 6, He that believeth and is baptised that is, he that believeth the doctrine by you preached, and believing receiveth the sacrament by you administered shalbe saved: but he that believeth not (whither he be baptised, or not) shallbe condemned. Again, the covenant of grace is only made with the heirs of the promise, as I have showed before, Luk, 1, 7 3, of which covenant baptism is a seal. Here therefore is confuted that most pernicious doctrine of the Papists, that the sacraments of the Gospel which they call the new law, do confer grace, & that ex opere operato, to them, in whom not only there is no grace (for then it were opus operantis) but not so much as any inward disposition or motion of grace before hand. By which doctrine they have turned Christian religion to a mere outward formality, consisting in outward rites and observations. without any truth, or power of religion in them; according to that prophecy of them. 2. Tim. 3.5. For all the degrees of salvation, which the Lord worketh in the elect in this life, viz. our vocation, justification, sanctification, are all ascribed to the sacraments and that ex opere operat●▪ So that, among the Papists, he that is baptised, he is called, without either illumination of the mind, or conversion of the heart, he is justified and sanctified without either forth going before, (for by the sacrament they feign the habit of faith to be infused) or amendment of life following after. As touching infants, I say in the first place, that this controverfie is not understood of them, who neither are endued with habit of grace, neither are able to produce the acts thereof, as not having as yet the use of reason. And therefore being neither justified by faith, nor sanctified by the habits of grace, cannot be said to fall from them. Secondly it is not necessary that every one that is baptised should presently be regenerated or justified. But the sacrament of Baptism is a seal unto him of the righteousness of faith, which is the righteousness of CHRIST, either to be applied by the Holy Ghost, to the elect dying in their infancy, or to be apprehended also by faith in them, who living to years of discretion have grace to believe. §. 4. Thirdly we are to distinguish of the effects of baptism, The 3 distinction. and of the time thereof. For it is not the effect of baptism to begin, or to work faith, which in those of years, must go before baptism, ●●●ther can infants though baptised, whiles they want the use of reason, actually believe, but to seal to the baptised the righteousness of faith, and so to justify sacramentally, which effect is not to be restrained to the time when baptism is administered, but to be 〈◊〉 to the whole course of a man's life, whensoever he shall believe & repent; As for the elect, which die before the use of reason; the sacrament of baptism is the seal and means of Christ● righteousness to be applied to the●e by the holy Ghost. For as some have been sanctified from the womb, yea and some in the womb, so it is not to be doubted, but that those infants whom God in their infancy intendeth to glorify, he doth bestow upon them his spirit, which is the spirit of faith, 2 Cor. ●. 13. and the spirit of regeneration, whereby he doth illuminate their minds, and sanctify their hearts and every way prepare and fit them for his own kingdom. 4 ●●stinction . Fourthly wear to distinguish between the judgement of charity, & the judgement of certainty. For although in the general we know, that not every one that is baptised is justified or shallbe saved, yet when we come to speaked of particulars, we are to judge of them that are baptised, that they are regenerated and justified, and that they shallbe saved; until they shall discover themselves not to be such. And so our book of Commonprayer speaketh of them, as the scriptures also teach us to speak of them that are baptised, that they are regenerated and engrafted into the body of Christ, though perhaps they be regenerated sacramento tenus, and engrafted only into the body of his visible church: But this judgement of charity, is no matter of certainty, or of faith but may be deceived. The like judgement of charity our church conceiveth concerning all those that d●● in the bosom of the church, and departed this life in the profession of the faith▪ so that not all are justified before GOD, or sanctified by saving grace, who to us, judging according to charity, seem to be such. The Papists confession. §. 5. Lastly the Papists themselves do teach, that the sacraments do not confer grace, to him that cometh to the sacrament, in the guilt of mortal sin, or, as they speaked, po●enti obicem mortalis peccati. But all that come to be baptised, are guilty (if not justified before) of mortal sin, not only adulti, who are of years, and have to their original sin added their own personal transgression; but infants also, who besides their original corruption, in respect whereof they are all naturally dead in sin, do also stand guilty of Adam's most heinous transgression, which without doubt was a mortal sin. You will say then, to what use doth baptism serve? I answer, that the blood of CHRIST s 1. joh. 1.7. doth purge us from all our sins, as well mortal, as those which the Papists call venial; that this washing of the soul by the blood of Christ is res sacramenti, the thing signified by baptism, whereof the outward baptism is a sacrament, that is, a sign to signify it, a seal to assure it to them that believe, an instrument of the holy Ghost to apply it to the elect, and heirs of promise. For there is no saving grace given, but according to God's purpose of grace given unto us in Christ before all times, and according to the covenant of grace made with the heirs of promise. §. 6. But Bellarmine proveth his assumption by the confession of his adversaries. His proof of the assumption For first, as the church of Rome holdeth, that all infants are by baptism truly justified, so the Lutherans (as he calleth them) do hold, (as he reporteth) that all infants do by baptism receive faith. Answ. The opinion of those, who are adversaries to us, in this cause, as well as the Papists, aught not to be prejudicial to us. For if they hold, that all infants, when they are baptised, do receive faith and remission of sins: and withal maintain, that they who are once endued with faith and have obtained remision of sin, shall not fall away finally, though they may totally for a time, because they shallbe renewed by repentance let them consider, whither upon their opinion it will not follow, Mat 16.16. that all that are baptised shalbe saved. For not only grace but salvation also is promised to all that believe, and are baptised. Secondly he allegeth the judgement of Calvine, Martyr, and B●cer, who teach that before, and without Baptism, the children of the faithful are borne holy. Answ. They teach nothing in this point, but that which the holy Ghost in the scriptures hath taught, & is therefore most true, if it be rightly understood. For whereas all the nations of the world are the Lords, and he is the God of them all, t Rome 3 29. by creation, government & preservation; the visible church, after a peculiar manner u Exod. 19.5.6. Deut 10.14.15. Deut 7.6.7.14.2. Deut, 26.17.18.19. is the people of God, chosen, set a part and sanctified to be an holy and peculiar people unto himself: and he is their God, by a special covenant, and they his people. By virtue of this covenant, the children of this people w Rom. 11, 16. are an holy seed, though but one of the paic●●s be ● believe ● or professor of the faith, asth● Apostle teacheth 1 Cor. 7.14. & as the Lord himself professeth, they are borne unto him. Ezech. 16.20.23.37. But although the whole visible church be an holy & elect people, and their seed be called holy▪ and borne to God: yet were it great absurdity, from hence to infer, as Bellarmine doth, that therefore every particular, either man or child in the church, is elected unto life, and sanctified by the spirit of God. For there is a double election, & a twofold sanctity. There is an election of a people to be the visible church, or God's peculiar people, as Israel was; and there is an election of particular men unto eternal life. There is a general or common sanctity, whereby the visible church, and the members thereof are called holy, and so to be esteemed of us; and there is a special sanctity, whereby the faithful are truly holy in the sight of God, whereas therefore the children of the faithful are holy as the Apostle saith, because they are within the covenant, therefore the sacrament of the covenant is not to be denied to them, x Iust. l. 4. c. 16. as Calvin proveth, whom, notwithstanding this general holiness, he acknowledgeth to be defiled with original sin, & to stand guilty of death and damnation, until they be regenerated y joh. 3.5. by water and the spirit. CHAP. XIII. Three other reasons of Bellarmine. §. 1 HIS third reason, 3 Because there are many heretics. If faith cannot be lost, whence then are so many heretics in the world? for this is the difference betwixt Pagans' & heretics, that Pagans' never had faith, but heretics have had and lost it. His reason is thus framed. All heretics have lost faith. All heretics have been endued with a true justifying faith. Therefore some which have been endued with a true justifying faith have lost it. First I deny the assumption, that heretics have had a justifying faith, & consequently the proposition for if they never had the justifying faith, they could not lose it. The falsity of the assumption is proved thus There must be heresies saith the Apostle a 1. Cor. 11 19 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are sounded and approved Christians, who are endued with a true lively justifying faith, may be known, namely by withstanding them, and by standing steadfast in the truth, and on the otherside, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are unsound and not endued with saith unfeigned, may be discovered, by falling into such heresies as sa●h●̄ broacheth, therefore those, who are perverted with damnable heresies, were never sounded, never endued with faith unfeigned, as I have showed heretofore out of Tertullian b De prescript. advers. haeres. cl 3. whereby the proposition is also proved to befalse, for heretics cannot be truly said to have lost that which they never had. But Bellarmine after his manner proveth both. for, saith he, this is the difference betwixt Pagans' and heretics: that Pagans' never had faith, but heretics have had it, and lost it. Answ. The faith which Bellarmine speaketh of, is the doctrine and profession of the Christian faith, which faith the Pagans' never had, but heretics having had it, that is, having professed themselves Christians, do err from the faith, or (as the Apostle c Tim, 2.17.18. in the place alleged by Bellarmine, speaketh) from the truth, that is, from the doctrine and profession of faith, stiffly maintaining erroneous doctrines contrary to the Catholic faith; which happeneth unto them, because they were never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sound and upright Christians, nor endued with a true justifying faith. For if they had been of us (that is, d 1 joh. 2▪ 19 sound & upright Christians) they would surely have remained with us▪ but they are departed from us, not only because they were not of us, but also that it might appear that they were never of us. And whereas Bellarmine thinketh, that noon can be heretics but such as lose the faith which once they had: let him consider, that himself, and many other heretics, never had any other faith, then that which now they have. For in Popery, which is the sink and common sewer of many heresies, many are bred and borne, and therein live and die; who, though they be as gross heretics as ever professed christianity; yet they never had any other, but their Antichristian faith. §. 2. His fourth reason. 4 From admonitions and exhortations. If the just cannot sinne, to what end, are so many admonitions and exhortations of the Apostles and Prophets, and of all the teachers of the Church, s● all ages, made to the people of God, that they should fear, ●hat they should take heed, and be careful. To what end hath the Lord commanded the Apostles and all the Church to pray, forgive us our sins, led us not into temptation, but deliver us from evil. To what end is penance, absolution, and reconciliation of those that have offended, defended against the Novatians, if the just cannot sinne? Here Bellarmine fighteth with his own shadow. For we confess more freely than he or any of the Papists, (who dream of perfection in this life, and of the perfect fulfilling of the law, yea of doing more than the law requireth) that the just may, & do often sin. But such is his malice and desire to make us, and the holy truth which we profess, odious unto his hearers; jest they should be converted and live, that against his own knowledge he chargeth us with such things, as we are further from then the Papists themselves. Indeed if he had objected (as truly he might) that there are admonitions in the scriptures, that e Heb. ●. 1● we should take heed jest at any time there be in any of us an evil heart and unfaithful to departed away from the living God: that he, who thinketh him f 1. Cor. 10.12. self to stand, take heed jest he fall; that we should not quench the spirit, g 1. Thes. 5.19. that we should work out our salvation h Phil. 2.12 Dicit Apostolus spiritum nol●te extingue●e, non quia illie extingui pote●t etc Aug. de Bapt pa●valo. add Bonisac. ep. 19 with fear and trembling, & such like, his objection would have had some show of reason, and yet but a show. For first, the holy Ghost in these and such like places, speaketh to the whole body of the church, in which are many unsound Christians, who though they think themselves to stand, yet are in danger not to fall only, but also to fall away And therefore such admonitions are necessary in the church of God, that men may beware of the leaven of the Pharisyes, i Luk 12.1. which is hypocrisy; that men should take heed that they build not upon the sand, jest they be but hypocrites and temporary professors: but that they should build upon the rock, and labour to approve themselves upright and sounded professors, whose faith shall never fail. Secondly, such admonitions are very profitable for the faithful and elect. For as the Lord hath decreed, & promised; that they shall persever, so he hath appointed means, whereby they should be kept & preserved from falling away; among which means, these and the like exhortations, admonitions & comminations are not the lest. For they discover unto us our weakness in ourselves, that we may not glory in our own strength and worthiness; but may be taught to rely upon the power and promises of God, and upon the mediation of our Saviour Christ. And whereas godly fear & vigilancy are notable means to keep us in order, and to preserve us from falling away; these admonitions serve to work in us this fear, & to stir us up to vigilancy, & to make us shake off all carnal security, & spiritual drowsiness. that we may accomplish our sanctification k 2 Cor. 7.1. in the fear of God▪ So that hereby the Lord performeth his promise made by the Prophet jeremy l Ier 32 40. that he will put his fear into our hearts that we should not departed from him. These admonitions therefore are not arguments to prove, that the faithful or elect may fall away; but so many adjuments, that they shall not fall away. Neither doth the necessity of using means, which God hath appointed for the obtaining of any end, prove the possibility of missing the end, for as he hath decreed the end, so hath he preordained the means, God had promised Paul m Act. ●●. 24. that he and all that were with him in the ship should come safe to land, but when Paul perceived, that the mariners, who are the ordinary means appointed to that end, were about to make an escape, he told the captain, unless these men stay, we cannot come safe to land. So the Lord hath promised the faithful, that they shall persevere: but unless they walk in the fear of GOD, they cannot continued. wherefore as the Lord hath promised perseverance as the end, so he hath promised to given us his fear, as the means and that we may be endued with godly fear, he appointeth such wholesome admonitions to be used. wherefore such admonitions, though they argue, that in respect of our own weakness, if we should be left to ourselves, we might fall away; yet seeing our perseverance is not grounded upon ourselves, but on the immutability power and truth of God, and on the mediation and intercession of Christ, they do not prove, that we, whose perseverance is grounded upon such foundations, can fall away. And to this purpose consider with me these examples. Our saviour Christ, n Mat, 24.4▪ biddeth the faithful and elect to take heed, that no false prophets or false Christ's deceive them, & yet in the same chap. o V ●4. 25. he noteth it to be a thing impossible, that the elect should be so deceived. Notwithstanding if they should not take heed, they might be deceived. Likewise S. john p 1. john 2 27.28. exhorteth the faithful to abide in Christ▪ may it therefore happen, that they shall not abide in him? nothing less, for in the very next words going before, he assureth the faithful, that as the anointing (meaning thereby the holy Ghost) which is true, had taught them; so they should abide in Christ. Again joh. 15. our Saviour Christ, De corrept. & gratia c 13. who, as Augustine also observeth, knew certainly that his disciples should abide in him, yea he himself assureth them, that they shall abide; for, saith he, q joh. 15.16. I have chosen you, and ordained you, that you go and bring forth fruit, and that your fruit remain; notwithstanding he exhorteth them r joh. 13, ●. 7. to abide in him, and by promises persuadeth them so to do. But to conclude this point. Bellarmine himself in an other place, answereth this reason taken from admonitions, &c. for he holdeth truly with us, that the elect cannot fall away, and yet cannot deny, but tha● to the elect, such admonitions, exhortations, and threatenings are directed in the Scriptures. If therefore it be objected against him, in the question concerning the elect, as he objecteth against us, concerning the faithful, and the children of God (who indeed are elect) his answer is this. s De gratia & iiber arbitt. lib. 1.2.13, That the crown of glory prepared for the elect before the creation of the world, cannot be lost, notwithstanding God worketh by diverse means, that it may not be lost. One whereof are fears and terrors, by which they are stirred up to carefulness & vigilancy. therefore it is said to one, t Apoc. 3.11 who was predestinated, hold what thou hast, jest an other take thy crown. Because in very truth if he should not persevere in holding his righteousness, he should lose his crown. But being by this admonition and commination put in fear, he will without doubt very strongly hold that which he hath, and by that means he will at length attain to the crown, which as yet he hath not. §. 3. In his fifth and last reason he endevoureth to prove, 5 Because our assertion is, as he saith, a doctrine of despair. that our assertion, concerning the certainty of perseverance, is a doctrine of despair. And it is thus to be framed. That doctrine which teacheth that a man is not truly justified, who is not certain of his perseverance, tendeth to desperation. the reason whereof is, because no man can be certain of his perseverance. The Protestant's doctrine concerning the certainty of perseverance teacheth, that a man is not truly justified, who is not certain of his perseverance. Therefore the Protestant's doctrine concerning the certainty of perseverance tendeth to desperation. As touching the reason of his proposition, we will consider, first, how he expresseth it, and secondly, how he proveth it he expresseth it in these terms: if present grace and justification cannot be true, unless a man be certain of his perseverance, so that he certainly knoweth, either that he shall not fall (his words are, certò sciat se nunquam lapsurum) or that he shall repent, how can it be that any man, who is of a sounded brain, should certainly hope, that he is truly just? In which words he greatly wrongeth us, as i● by our doctrine of perseverance we taught, either th●● a just man is certain never to sinne any more (which assertion we utterly renounce, as being further from it▪ then the Papists themselves, as hath been showed) or that the assurance, which we have of perseverance, were of certain science, and not of faith. His proofs are three. 1. that a man cannot certainly promise' any thing to himself, without rashness, concerning future events▪ therefore he cannot be assured of his perseverance. I answer, that by natural knowledge we cannot certainly foreknow future contingents. But if God, to whom all things are present, and all things known as present, do fore tell or promise' any thing, which in it own nature is contingent; we must either undoubtedly believe it, or else make God u 1. Iloh 5.10, a liar. But God (as hath heretofore been showed, hath foretold and promised the perseverance of all the faithful & elect; which promises, if the Papists be too wise to believe, they are too wise to be saved. His second proof▪ because every just man seethe both himself & others daily to fall into diverse sins, even against conscience. that the just do daily fall into diverse sins against their conscience, is a fowl slander against the generation of the righteous; whose chief care is to keep their conscience clear & without offence w Act▪ 24.16, both before God and man. neither doth their daily falling into sin, prove their falling away from God, and from his grace. His third proof is a threefold testimony. the 1. of Solomon Pro. 26. or rather. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth; the 2. of the Son of Sirach, c. 11-28. judge noon blessed before his death: the 3. of S. james, c. 4.14. you know not what shalbe on the morrow. all which places are understood of future contingents in humane affairs, not foretold, nor promised of GOD, for noon of those do hinder, but that notwithstanding the uncertainty of future contingents, we are certainly to believe the promises of GOD. §. 4. But come we to his assumption, The assumption which though it be untrue, yet he taketh for granted, as though in our doctrine of the certainty of perseverance we did teach, that a man is not truly just, that is not certain of his perseverance, which we no more teach, then that a man is not truly elected, who is not certain of his perseverance. We teach in deed, 1. that the perseverance of the faithful & elect is certain. But in saying so, we do not mean, (as you have heard in the beginning of this treatisse) that it is certain, certitudine subjecti, as though the faithful & elect were always certain & sure of their perseverance; but that it is certain & sure certitudine objecti; that is, that the perseverance of the faithful & elect is certain in itself, whither they be assured of it, or not, 2. We teach, that whosoever is justified before God, 1 Pet. 1, 10. aught to given diligence, as to make sure his election & calling, so also his justification. 3 We teach men from their justification & sanctification to conclude the certainty of their perseverance; and that whosoever is assured of his justification, may & aught to be assured of his salvation, & of high perseverance thereunto. But we do teach men from the certainty of perseveranca to infer their justification; as though a man could not be just, or justified, who is not assured of his perseverance. 4. According to the measure of our assurance of justification, is or aught to be the measure and degree of the assurance of our salvation; and perseverance which, as never in this life is so fully certain, but that somewhat still may and aught to he added to it: so in them, that be but incipients in very small; and in those that are under fearful temptations, and spiritual desertions, is sometimes noon at all. This then is the desperate point, which we, teaching the certainty of perseverance, do avouch: that by this doctrine of the certainty of perseverance grounded upon the immurability, truth, and power of God, and upon the intercession of Christ, those that do truly believe, may infallibly gather sounded assurance of their perseverance unto eternal life. Than which, what greater comfort can there be in this life? And if this be a desperate doctrine, what are we to judge of the doctrine of the Papists; who teach, that men, though justified, cannot without special & extraordinary revelation be assured, not only of their future perseverance or salvation, but not so much as of their present justification● and that if their justification were certain; yet their perseverance, and consequently their salvation were uncertain. Others object that this doctrine maketh man secure. §. 5. But contrary to this cavil of Bellarmine is the objection of others, that this doctrine is apt to make men secure &c. whereunto I answer, that, as there is a double feat, viz. a filial, and a servile fear, so there is a twofold security, viz. spiritual and carnal. This doctrine, I confess, is very effectual to free men from servile fear and to work in them spiritual security, which is a notable fruit of a lively faith, which the Lord hath promised to them, who are redeemed by Christ out of the hand of their spiritual adversaries; namely a Luk, 1.74. that they shall worship him without fear of them, without servile fear I say, of damnation (for there is no condemnation to them that are in Christ jesus.) b Rom. 8.1.35.39 Tit. 2, 13. and therefore in assured expectation of salvation. But it serveth not to work in men carnal security, or looseness of life, which cannot stand with the certainty of perseverance, or assurance of salvation. For the more a man is persuaded or assured of God's eternal love towards him, the more servently he will love the Lord, and carefully obey him the more reverently will he fear him, the more seriously will he set himself to please, and the more unwilling will he be to displease him, and the more readily, when he hath offended, will he return unto him. Neither can there be any assurance of perseverance or salvation, as of the end, where is not a settled purpose, and unfeigned care to use those means, and to walk in that way which God hath appointed to the end. And we teach, that as the Lord hath promised to the faithful the gift of perseverance on his part, by the continuance of his favour towards us; so for our parts, he hath promised a jer. 32, 40. to put his fear into our hearts, that we shall not departed from him. And further we teach, that whosoever is renewed by the spirit of God, his will also is regenerate: so that he hath an unfeigned will, and a settled purpose, and resolution to walk before God in the obedience of his will and to make conscience of all his ways. And we teach with the Apostles Paul and john, b Rom. 6.14. 1 joh. 3.9.5.18 that sin, being in the faithful, by the work of regeneration, in some measure morrified, can no more reign in them as servants of sin. And therefore, if any man shall abuse this doctrine to carnal security, and looseness of life, he shall deceive himself, as hypocrites use to do; but he cannot falsify this truth. His sinful example will not prove, that a regenerate man may fall away from God but his falling away will prove, that he never was regenerate, we teach with the Ap. john c 1 joh. 2 19 that in the church of God, there be two sorts of men professing the name of Christ For some are in the church-visiole, that be not of the church invisible, who are outwardly, in title, show, and profession christians, but not inwardly & in truth, who are in the flock of Christ, as goats among the sheep, in God's field as tares among the wheat, that is to say hypocrites & unsound christians. These are compared in the scriptures to the foolish man d Mat 7. ●6. that buildeth upon the sand, to the unwise e Mat 2●. ●. virgins, which had lamps but no oil to the unfruitful f Ioh 15 2. branches in the vine, to the stony ground, g joh, 8.13. whereon the seed being cast, withereth in time of heat to the grass or green rash; h joh. 3.11. which hath no moisture to the fige-tree i Mat 21 19 which had leaves. but no fruit. And concerning these men we teach two things, as St. john doth k 1, joh. 2.19. 1. that they are subject to defection, and many times do fall away, of whom he saith they went out from us, but they were not of us. Secondly, that the Lord permitteth such to fall away, that their former hypocrisy may be discovered, or as he speaketh, that it might appear they were not of us And in this sense God is said to blot l Ps. 69 28. Exod 32 33. men out of the book of life, in which according to their own conceit, & opinion of others, they were written: when he maketh it manifest, that they were never written there in. For as Augustine saith. m ●n Lops 68 we are not so to understand that phrase of speech, that God doth writ any man in the book of life, & blot him out again, If man n Pilate said, what I have written, I have written, doth God writ any man & blot him out again? whom he hath written in the book of life, he hath predestinated before the foundations of the world were laid, to reign with his son in life eternal. And in the Apocalypse it is said▪ that all in the church should take part with Antichrist, whose names were not written in the book of life▪ how then (saith he) are they blotted out thence, Apoc. 17.8. where they were never written? This is said, secundum spem ipsorum quiz ibise scriptos putabant this is spoken according to their own hope (and as he might have added, according to the opinion of others judging according to charity) who thought them to be written there. And hereupon we infer most needful exhortations, and admonitions to our Auditors, that they would not be hears only o jam. 1. 2●. of the word, but doers also: that they would not build upon the sand: that they would not content themselves with the lamp of an outward profession, wanting the oil of grace, that they would not be unfruitful branches of the vine, whose destiny is to be cut off, that they would not be like the stony ground, sending out the green blade of external profession, without taking root downward, or bringing forth fruit upward. For those, which be in the church, but not of it, are subject to detection, those that build upon the sand, being hearers & not doers, in time of temptation, as it were of tempest, are overthrown. the foolish virgins, whose lamps wanted oil, failed before the bridegroom come, & are shut out▪ the unfruitful branches of the vine are cut off, and cast into the fire● the corn which groweth on the stony gronnd, when the heat cometh, doth whither away; the figtree which had leaves & no fruit, was accursed by our Saviour Christ, the herb that groweth without moisture, p job. 8.11.12.13. & the rush which is green without water, withereth before his time, so are they that forget God, and the hypocrites hope shall perish. To those therefore that are in the Church, but not of it, this privilege●, which is peculiar to the upright, doth not belong, neither are they to assume it to them, unless they will perniciously deceive themselves. But to the other sort of men, who not only are in the church visible; but also are true members of the church invisible, that is to say sounded and upright Christians, this privilege of perseverance doth certainly appertain. For they build upon the rock, and therefore by no tempests of temptations shall their building be overthrown, Mat. 7.24.25. Luk. ●. 15. they receive the seed into good ground, and therefore whither not in time of temptation, but bring forth fruit with patience: joh. 15.2.16. they are fruitful branches of the vine, and therefore the Lord purgeth them, that they may bring forth more fruit, and their fruit shall remain. Psalm 1, 3. They are like the tree planted by the rivers of waters, which never fadeth, but bringeth forth fruit in due season. Wherhfore these men, as in the time of their peace, they are to worship God in holiness and righteousness without fear, q Luk. 1.74. and in assured expectation of their salvation by Christ: r 'Tis 2. 1●.13. so in the time of temptation (as the best are tempted) they should not be daunted, as though God had cast them off, but in the assured persuasion of God's love continued towards them, (which they may gather as by the former tokens of God's favour towards them, and the former fruits of saving graces in them:) so by their present desire of grace, and hatred of sin) they are to be encoraged to return to their heavenly father, (who is ready to receive them) with humble confession of their sins, with hearty and unfeigned repentance for them, and with the assurance of faith concerning the free pardon and forgiveness of them, in and for our Lord and Saviour jesus Christ, to whom, with the Father, and the Holy Spirit, three persons and one most gracious and most glorious God, be ascribed all glory, praise and thanksgiving for all his mercies and benefits, and for all his goodness, both now and evermore. AMEN. FINIS. The Christian Reader is entreated by the Author, before he read these Treatises, to amend with his pen the faults which in his absence have escaped in the printing of them. The letters l. of. do signify, linea a fine, & there you are to reckon from the bottom of the page. PAge 2, Line 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 4. l .8. Moses. p. 9 in the title of the page. The Parties to. p. 11. l, 13. oath. l. 20. Christ. p. 13. in the title of the page. The end of God's Oath. l. a fine 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 14. l, 14. sinning: l. 11. we see it practised by. p. 19 l. of. 5. us, as that. p. 21. l. 22. who were not. p. 25. l. 5. the keeping. l. 7, suck. l. of 6. to hope. p, 28. l. 6. The thing p. 29. l, 17. that as men deprived l. 19 Covenant, by p. 31. l ult. spiritual. p. 32. l. 20. captivatum. l, 21. adiutumque l. a f. 5. was, because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 37. l. 10. they also are his sons, p, 39 l. of 4. enemies. p. 40 l. 21. God: p. 41. ad lin. penult. add in Margin. 1. Cor. 1.30 p. 42 l. 7 revived: p. 43. l. a f, 4. Deus est: l. penult. therefore without measure if it were possible, we aught to love him. But though we cannot do so, yet we aught to love him withal our heart. p. 49. l. 6.5.4.5. p. 55. l. ult that we shall p. 58. l. 17. fruit: p. 59 Deal Chap. FIVE l. p. 60. l. a f. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 65. and 66. and 67. in the title of the pages Cap. 6. p. 68 in the title and l. 1. read Chap. 7. p. 71. l. 14. commending l. 13. fear of God. p 75. l. 2. by w. y p. 77.78.79.80, 85.86.87.88.89.90.91. in the title Chap. 8. p. 93. l. 5. Apostles l. ult. or of Know l. p. 99 l. 10 when men p. 101. l. a f 4. formal syll. p. 104. l. of. 10. exception. p. 106. l. 5. Si credit— non sicut corpora— Non l. 10. Epist. l. of. 6. conclusions, p. 108. in mark l. 8. Ha●. 3.18. l. 10. john 20,28. l. 18. untruth: p. 113. l. 6. Ho●● 14.2. p. 115. l. 6. particularly, 118. l. 10. mere vanities. p. 122. l. 9 Emeth 123. l. 9 complete, l. 11.2. Chron. 15.12. p. 136. in mark l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 142. l. 14. Inferiors p. 143. l. 3. as● stat, p. 144. l. 12. de●e he p 153. l. li. deal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. revel (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. Evil) all within thi● parenthesis should have ben●set in the margin. And in the texts after revel these words should have immediately followed or rather riot, l 15. (and so l. 18. compotations) all within this parenthesis should also have been set in the margin, l. 18. and such like, of p. 163. l. 16. drawing forth p. 164. l. of. 5. an instr. p. 174. l. 2. seeming ●oath to p. 177. l 18, ●ffect. p. 181. l. 10, there is l. of. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182. l. 10. a moto p. 183. l. of. 11. then p. 188. l. a. f. 12. pretended p. 192. l. of. 3. for perpetui●y read assiduity p. 193. l. of. 12. corrept. in mark l. 8. De Corrept. l. 15. deleta l. 16. iniquitate p. 197. l. 3. since I wrote this discourse, there l. 16. sanctification. p. 198. l. 1. properly l. 5. omit I say, l. 7. order p. 201. l. of. 10. As therefore men are first conceived before they be borne, and they are borne before p. 203. l. of. 6. fide spe l. of. 4. Geneu. in mark l. 4. regenerari. p. 208. l. 19 actual possession l. 21. hathever l. of. 7. are actually 212. l. of. 3. thus it seemeth to be used john 14.1. p. 216. l. 17. because they have not l. of. 4. et 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. l. 18. Hereupon p. 222. l. 3. in their own sense l. of. 12. matter. p. 223. l. 4. to this new l. 10. salvation. p. 224. l. penult. deal for p. 225. l. 8. how the ibid. direction l. of. 9 him p. 226. l. ult. truth mark l. 1.1. joh. 2.1. l. 3. john 5.33. p. 227. l. 14. oppose, l. 19 thereof. p. 228. l. 4. deal of l. of. 4. who, as l. penult. Papists 229. l. 17. oer l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 231. l. 5. actus. Pag. 236. l. 11. and yet l. 16, Convertuntur l. of. 3. fig 238. mark l. 13. crescendo l. ult. mark joan. 239. l. of. 13. Christians, l. of. 12. or not. Marg. l. 1.2. Tim. 1.9. p. 241. mark l. 6. Pro. 10.30. l. 13. pot●erint. l. of. 5. avolent p. 242. mark l. 3. decedere l. of. 12. solidari 243. mark l. 6. diceretur l. 14. filiorum l. of. 14. rudib. l. of. 9 operis imperfecti, l. of. 3. for 11. in the text note * mark l. of. 3. Moral. p. 244. mark l. 1. sterni l. 6. sanctitatem l. 10. ut quis l. 12. amittat p. 245. Marg. l. 1. Gen. 4.26. & 6.2. p. 246. mark l. 17. vivificavit l. 18. aut ab eo ipso, aut l. of. 8. whither p. 247. l. 6. as well. penul. or c●lling p. 249. l. 4. deserved. p. 250. mark l. 6. vocavit, l. 8. caepit p. 251. ad lin. 12. pone in Margin. Act. 11.18. l. 14. salubrem l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. of. 3. in the text read 2. Tim. 1.9. p. 252. mark l. 21. & 24. quisquam l. 22. perit p. 253 mark l. 11. perseverantia l. of. ●7. rectè ad lin. 11. in mark pone Moral. in ipsa lin. 11. Charity mark l. a f. 10. De triplici coherent. p. 255. l. of. 4. vessels. marg. l. 7.9 Eph. 1.4. l. 10. Prosper p. 256. mark l. 2. Lam. 3.22. p. 257. l. 3. Psalmist mark l. 7, Lam. 3.33. l. penult. Lam. 3.32. l. ult. Habac. 3. 2. p. 258. l. 9 saved. p. 259. l. a f 7. perished p. 260. l. 4. repentance l. of. 13. quod non ita p. 261. l. 18. worldly mark l. of. 4.1. john, 2.16. l. penult. Col. 3.5. p. 263. l. of. 5. u this mark l. 6. art. 12. p. 264. l. 4. fides est id. l. 6. signification p. 265. l. of. 9 is noah l. a f. 7. is it. l. of. 5. have this mark l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. Theoph. Oecum. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 11. apud Oecum. l. of. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. of. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. of. 4. de quo l. penult. Gennadius apud Oecum in 1. Cor. 13.2.266. l. 14. conversation. p. 267. l. 3. as if there l. 13. special. l. 15. threatenings. p. 268. l. of. 3. God. l. ult. or too * p. 268. l. of. 4. haec verba (I say some, unto the word Arimathea) inclusive in the 3d. live of pag. 269, ponenda sunt in margine. p. 269. l. 3. of the rulers. l. 8. with john, 12.42, 43. p. 270. l; 15. faith. p. 271. l. 5.10 pur. p. 272. l. 13. forth fruit ma●g. l. 8. Gal. 5. p. 273. mark l. 7. credere p. 274. l. of. 12. deal was p. 276. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 11. his fall l. 14. concussum non excussum l. of. 10. of the members mark l. 2.2. Tim. 1.6. p. 277. l. 5. deal same mark l. of. 4. doctrine facundia p. 278. l. 11. ever. mark l. 9, nequa● quam. l. 15. 1. john, ●. 27. p. 282. mark l. 11. ex Deo. l. 18. verè p. 283. mark l. 17. Rom. 6.14. p. 284. l. 10. the same he nilleth l. 11.12. nilleth l. 20. sin. p. 286. l. 6. perpetrated p. 287. l. of. 3. agritudines mark l. 2. Rom. 8.7. p. 288. l. of. 13. or of part. p. 289. l. of. 14. howsoever p. 290. l. of. 7. intercision p. 292. l. of. 13. transient. 295. l. 4. be a total 296. l. 14. heads. p. 296. l. of. 13. too w, l. of. 7. Augustine p. 297. l. 3. power: p. 298. mark l. 5. chap. 2.5.4. p. 299. mark l. 5. p. 272. l 13. Abraham l. ult. arescit. ad lin. 16. in mark pone Moral. lib. 25. c. 7. p. 300. l. of. 5. of the H. p. 301. l. 6. removed l. of. 10. john, 3.16. l. of. 11. Pet. 2.20. p. 302. l. 13. according l. ult. in g. mark l. penult perdurent p. 303. l. of. 10. son mark l. 5. dona l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 304. l. of. 15. but I will mark l. 4: De bono persever. l. 2. c. 2. talis ac tantus erit tunor meus p. 305. l. 15. dried up. p. 306. l. 3. in respect whereof deal comma. p. 307. mark l. 2. potens p. 309. l. of. 8. separate mark l. 2. & 3. lib. 4. c. 3. §. Altera l. 4. Dominus l 9 john, 17. l. 11. orat. 4. contr. Arian. l. ult. c. 12. p. 310. l. of. 7. life, these p. 311. l. ult. affliction mark l. 2.12. p. 313. l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 317. l. 6. as we p. 318. l. of. 4. once mark l. 11. Ascet. lin. 2. cap. 9 p. 319. l. 11. ad finem mark l. 12. quaest. 52. ad Orosium. p. 321. l. 11. exclude p. 323. l. 3, faithful. l. 8. throughly and wholly mark l. 3. chap. 7. §. 3. p. 324. mark l. 2. Mar. 16.16. p. 325. mark l. 4. john. 6.54. p. 327. l. 3. we proving mark l. 1. chap. 3. §. 1. p. 329. l. of. 5. Charity mark l. 6. chap. 6. §. 2. p. 330. l. 6. away. yea p. 345. l. 8. gifts l. penult. which is the company of the elect. mark l. 6. afferant l. 10.1. john. 2.19. l. ult. 22.24. p. 346. l. of. 4. cooling p. 356. l. 15. chap. 3. §. 1. p. 357. l. 12. never had mark l. 1 chap. 3. §. 6. p. 358. l. of. 14. to have lost justif. mark l. 14. Espencaeus l. 16. conscientia p. 366. l. 14. away from God deal fall p. 367. l. 5. remained with us mark l. pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 368. mark l. pen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. ●69. marg. l. 4. forma p. 370. l. 12. within him p. 372. mark l. of. 6. cap. 9 p. 377, l. of. 3. diseased members. p. 379. l. 8. cadant: p. 380. l. 9 cantuque p. 381. mark l. 15. vidit p. 382. mark l. 3. Moral. lib. 25. cap. 16. p. 386. marg. l, 6. eos p. 390. l. 11. or by p. 391. l. of. 12. Mediation p. 393. l. 4. Elect only mark l. 11. dimittit p. 394. mark l. 2.1. l. 11. in Ps. 77. l. of. 8. sunt p. 397. l. 9 habits 399. l. 2. to the l. 7. transgressions l. of. 10. made p. 402. mark l. 4. c. 3.404, mark l. 8. illel. 12 c. 23. p. 408, l. 11. perseverance and salvation of p. 409. l. of. 12. we do not.