CHAP. I.

ALL men are by a cer­taine instinct of nature desirous of knowledge, [...] , Aristot. and account ignorance euill and vnseemely, like a defectiue body, or a light-lesse house. For knowledge is the eye of the minde, N [...]scire & malum & [...]urpe duci­ [...]us, Cic. 1. Offic. the light of the soule, the ornament of grace and na­ture, and such riches, as will swimme with the master, when he suffers ship­wracke, [Page 2] and sees his whole estate to sinke before his eyes.

Now the more excellent and com­modious a thing is, the more worthy it is of our knowledge. Therefore it is discommendable and vncomely for any man to bee ignorant of himselfe, and of the causes, the meanes and ma­ner of his eternall saluation, and re­demption from horrible and intolera­ble miserie.

To further this knowledge, my purpose is, out of the Scriptures, and by the helpe of sundry learned and orthodoxall Writers, briefly to treat of Gods Election, and the Execu­tion of it: and so we shal (as in a Glasse) behold, what course the Lord hath in his wisedome taken to manifest his grace vnto vs▪ and to make vs parta­kers of his glory.

Before I shew what election is, I thinke it not amis [...]e. 1. To shew the significations of the word, because it is ambiguous. 2. To proue that there is an Election. 3. And that the do­ctrine thereof ought to bee learned. 4. As also to shew that it ought to be [Page 3] preached to the people. 5. and in what maner.

For the first; this word Election (or Chusing) hath fiue significations. Luke 6.13.

First it signifies the chusing and as­suming of a man to some worke or office. So Saul was chosen to bee a King and Iudas to be an Apostle: Iohn 6.70 and of this Election is that speech of Christ to bee vnderstood; Haue not I chosen you twelue, and one of you is a Diuil? [...]ur [...]n de praed. [...] o [...]. 36. Que. 2.

Secondly, it is taken for that Ele­ction, whereby the Lorde doth make choise of a nation to bee his people▪ vpon whom he will bestow his lawes and ordinances, and more singular loue-tokens, then vpon many other. Deut. 4.37 & 77. Psal. 705.6 Thus the Israelites were Gods elect, though amongst them were many re­probates. For this election was tem­porall in part, and but a Remnant in comparison were elected as touching that eternall decree of life.

Thirdly it signifieth the eternall decree of God for the separating and adopting of some men to euerlasting life. Polan de praedest.

Fourthly, it sometimes signifies the [Page 2] [...] [Page 3] [...] [Page 4] execution of this decree, [...]uc. & Pol. ibid. or the sepa­ration of certaine men in time by ef­fectuall vocation

Fiftly, Rom. 11.7 it signifies in that speech of Paul, (The election hath obtained) the Elect themselues, Tit. 1.10. as Circumcision is vsed sometimes for Circumcised. Bu [...] we here vse it in the third signification. And so much for the word.

Now that there is such an Election, it is euident by these reasons.

First by expresse testimonies of holy Scripture. Matth. 20 15. Iohn 13.1 [...]. Act. 13. [...]8 2. Pet. 1.1 [...] Many are called, but few are chosen. I know (saith Christ) whom I haue chosen. So many as were ordained to eternall life beleeued. Ende­uour to make your election sure. Hee is blinde that cannot see the shining of the Sunne at Noone. Pro. 16.4. Mal. 1.3. Iude. 4.

Secondly, the Scripture sheweth that there is a Reprobation; therefore, vn­lesse wee shall say that all are repro­bates we must needs grant an electiō.

Thirdly, the Scripture setteth forth vnto vs the cause, the perpetuitie, the benefits and tokens of it: which were to no purpose if there were no electi­on at all.

[Page 5]Lastly, we haue the consent of the Church in all ages. Prayedestina­tionē nega [...]e [...]mmani [...] [...]st blasthe­mia. ug. 1 [...]. 6. [...]ypog. It is (saith Au­gustine) horrible blasphemie to deny Pre­destination.

Hauing now prooued that there is an Election, I come in the third place to prooue the necessitie of learning & vnderstanding this doctrine; which I will do with these two reasons. The first is this. Vid. H [...]b. [...]turm. de [...]raed. Thes. 1.

That doctrine ought to bee learned, which serues to declare Gods glorie.

But the doctrine of election doth manifest the glory of God. For first, it sheweth that we are elected to the honour of God, and to the praise of his glorious grace. Secondly, it argues and illustrates his essentiall proper­ties, as his omnipotencie, omnisci­ence, eternity, mercy. Thirdly, this doctrine doth both demonstrate and defend the free grace of God against all contrariant heresies and errors, and will arme vs against many impetuous enemies of the truth; therefore it is a doctrine worthy to be learned.

Secondly, that Doctrine is necessarily [Page 6] to bee learned, which is profita­ble to vs in the course of Christianity: but the doctrine of election will a­uaile vs much in the running of this race. For first, it releiues our faith against diffidence, shewing that our saluation hangs not like a Meteour in the ayre, but is firmely fixed vpon the loue of God in Christ. Secondly, it furthereth our Spirituall ioy, in that it teacheth that the loue of God is Constant, Ier. 31.3. & 32▪40. 2. Tim. 2.19 and his decree concerning our welfare is Eternall. Thirdly, it eclipseth the pride of the heart, shewing that Gods dignation, and not mans dignitie, his fauour & not mans faith, his mercie and not mans merit is the fountaine and foundation of mans felicitie.

Fourthly, it prouokes vs to true gratitude and the practise of all good works: Tit. 3.5. because it teacheth to ascribe our saluation wholly to the grace of God, Eph. 1.4 and not to our owne goodnesse: as also that wee were elected to bee holy, and not to follow the swinge of the flesh, and to goe a whoring after our owne lusts. Fiftly, this doctrine [Page 7] ministers comfort to vs, and helpes our pacience in aduersitie. Rom. 8. [...] For it tea­cheth that wee are predestinated to weare the crowne of thornes with Christ, as well as the crowne of glo­ry: and that, as wee are couered with the grace of God as with a Canopy, whiles wee liue in this world, so wee shal be honoured with immortall glo­ry in the world to come; therefore this doctrine ought to be learned and remembred.

Fourthly, it is fit for Ministers to acquaint their people with this do­ctrine. The reasons are these. Polanus & [...]rmius de praed. First Christ and his Apostles, and some of the olde Prophets haue commended this doctrine vnto the Church, and did teach it the people. But it were grieuous sacriledge to depriue the poore people of that, which GOD doth vouchsafe them; and transcen­dent impietie to denie the preaching of that in the Church, which God doth teach in his word for the good of the Church. For whatsoeuer is written in the word, Rom. [...]5.4 it is written for our learning, that through the consolation of [Page 8] the Scripture we might haue hope.

Matth. 28. Mark. 16.Secondly, the Gospell ought to be preached vnto all, both learned and vnlearned: but the doctrine of Ele­ction is a principall part of the Gos­pel; yea the whole Gospell is inclosed within the [...]osome of this doctrine, if we respect both the decree it selfe, and the execution and accomplish­ment of it together: therefore it ought to bee promulged and made [...] vnto all.

Thirdly, this doctrine is very vse­full and solatious, and may be apply­ed to many notable purposes. For it shewes vs the true causes of all our happinesse. Secondly, it confuteth the Pelagians, who ascribe saluation to mens owne strength and merits: and vtterly ouerturneth the opinion of Election for works, or faith foreseen. Thirdly, it serues to correct the course of those that hinder their owne hap­pinesse by their presumption, diffi­dence, incredulity, prophanenesse, sensuality, and other irregular and ir­religeous courses. Fourthly, it proues the deity of Christ. For in that hee [Page 9] hath elected vs vnto life, Polan. ibid we conclude that he is very God. Fiftly, as it testi­fieth the loue of God vnto vs: so like­wise it serues to enflame vs with loue towards him. For who would not loue him, of whom hee is so loued and to whom hee is so much obliged? And to omit many vses which might be made of this doctrine, it shewes the great power and authoritie that God hath ouer men, in making choise of whom hee list to bee his vessels of honour, and temples for his Spirit to inhabit. And finally it teacheth vs to loue our brethren, who are elected by the same God, and for the same ends that we our selues are.

Fourthly, Ministers are by Pauls example bound to teach their people the whole counsell of God, and to keepe backe nothing which is commodious: Act. 10. therefore they must teach them this doctrine. Lastly, Ministers must not suppresse or keepe backe that which is reuealed, but rather proclaime and diuulge it. Deut. 29.9. For things reuealed (as this is) belong to vs and to our children for e­uer, as Moses writeth. Yea, they ought [Page 10] to do it the more diligently, that they may preserue them frō those infecti­ous errors, which many turbulent and erroneous spirits doe publish to the world, and stay them from abusing this so holy a doctrine (as many doe) to licentious & luxurious liuing. Instii lib. 3▪ c. 2 [...]. [...] 1 The iudgement of Caluin is worthy to bee embraced, who saith; We shall neuer be throughly perswaded that our saluation [...]oth flow from the Fountaine of Gods free mercie, Ibid sect 3 vntill we bee acquainted with his eternall Election. The Scripture is the Schoole of the holy Ghost, wherein as no­thing is omitted necessarie to be knowen, so nothing is taught, but that which is expe­dient for a man to know. We must there­fore beware that we do not keepe the faith­full from that which the Scripture deli­uereth concerning Predestination, le [...]t we seeme maliciously to defraud them of that, Vide Aug. lib. 1. de praedest. sa [...]. c. 20. which God doth affoord vnto them, or reprooue his Spirit as if hee had reuea­led things fit for some considerations to be concealed.

The fift and last thing to be considered, is the maner of propounding and handling of this doctrine. Here [Page 11] these duties must be obserued. First, that this doctrine bee deriued onely from the word of God, and not fetcht from the forge of mans braine. Caluin. ibid. For the word is a sure Rule to direct our vnderstanding. And it is the cheifest point of sobrietie to make GOD our Schoole-master when we learne, and then to leaue learning, when he leaues teaching. When he leaues speaking, then wee should leaue inquiring. Hee which curiously pries into Gods secrets, runnes himselfe into an inextricable labyrinth, and findes not that where­with his curiositie may be satisfied.

Secondly, this doctrine ought to bee deliuered in conuenient and fit tearmes, that the trueth thereof may be discerned, and no point obscured, and that the sublimitie and maiestie thereof be not eclipsed and debased.

Thirdly, it is fit that before this do­ctrine be preached to the people, the Minister do first acquaint them with more familiar points of Religion, that his labours may be more prosperous and beneficiall. These things haue beene deliuered by way of a Preface. [Page 10] [...] [Page 11] [...] [Page 12] I will now speake of the decree of E­lection, and of the Execution of it.

CHAP. 2.

Keck. Syst Theol. l. 3. c. 1. ELECTION to euer­lasting life is the spe­ciall decree of God touching the confer­ring of eternall saluation by Christ the Redeemer, to certain men, Perk de praed. of meere mercie and good will. Or, The degree of Election is that, where­by God hath appointed some vnto his glo­rious grace, in the obtaining of their sal­uation and celestiall life by Christ. Aug. de fide ad P. cap. 35. Or it is (as Augustine teacheth) the pre­paration of a free donation, whereby God hath made vs vessels of mercie before the [Page 13] creation of the world, vnto the adoption of the sonnes of God by Iesus Christ. [...]eck. ibid.

In the decree of Election there are two distinct preordinations, or acts of the diuine counsell; the former concerning the end, the latter concerning the meanes tending vnto the end.

This the holy Ghost seemeth to haue taught most clearely, Rom, 9.11. where he saith; That the purpose which is according to Election, might remaine firme. By which we see a distinction put betwixt the purpose of God & his election. And in Rom. 8.29, 30. The decree is expresly distinguished from the execution of it, which the Apostle placeth in vocation, iustification and glorification.

The first act in the decree of Election is a part of the diuine purpose, [...]erk. de [...]raed. p. 9.10 whereby God doth assume certaine men to be created (passing by all other,) vnto his euer­lasting loue and fauour, and by assuming them doth make them vessels of mercy and honour.

The second act is the purpose of sa­uing or of conferring glorie; whereby God doth ordaine and separate the [Page 14] same men being to fall in Adam, vnto saluation and celestiall glory.

These two acts must not be seuered, but distinguished. The former is of men to be created, and the latter is of men, that are both created and cor­rupted. By the former, men are ordai­ned vnto grace: and by the latter, the meanes are subordained, whereby grace may be conferred and declared. For this latter prepares a way for the complement and execution of the former.

The efficient cause of Election, Opere Tri­nitat [...]s ad [...]. Aug. or the Electour is God Almightie, Father, Sonne, and Holy Ghost For such workes, as are wrought by God vpon the creature, are common to the three persons, the maner of working pecu­liar to each of them being reserued. And the Scripture expresly sheweth that the Father & the Sonne did elect vs, Eph. 1.4. Iohn 15.16. For howso­euer Christ himselfe is elected, Is. 42.1. Matth. 12.18 1. Pet. 1.20. as hee is our Mediatour, yet as hee is the eternall Word or Sonne of the Father, he doth elect as well as the Father. Now seeing the worke of election belong [Page 15] to them, 1. Iohn 5.7 we may not exclude the holy Ghost, who hath one common God­head with them.

The cause which mooued God to elect those which are elected, was his meere good will, and nothing els, as ap­peareth by these reasons.

First by the word of God. Ephe. 1.5 Hee hath (saith Paul) predestinated vs according to the good pleasure of his will. Rom. 11.5 At this time also a reseruation is made according to the election of grace.

Secondly, if Christ did not merite as he was a man, to bee vnited to the person of the word, and to bee borne wholy voyd of sin, there is no cause for vs to thinke but that our election vnto life is of the free grace of God. But Augustine doth confidently and most truely teach, Tom. 7. lib. 7 de prae. C 15 that the man-head of Christ was thus aduanced for no merit of worke thereof, but freely had it. Therefore it is absurde to thinke that we were not elected of Gods free grace.

Thirdly, if the Patriarch Iacob was elected by grace▪ Polan. de praed. [...]ag. 3 [...] then Election is of grace: but the former is true, as Paul [Page 16] doth witnesse, Rom 9. [...]1. Before the children were borne, and when they had neither done good nor euil, that the purpose of God might remaine according to electi­on, not by works, but by him that calleth, it was said vnto her, the elder shall serue the yonger. Therefore we also are ele­cted of grace.

Fourthly, Eph. 1.6. God hath elected vs (as the Apostle teacheth) for the com­mendation of his glorious grace: but if election bee not of [...]race▪ then grace deserues not all the praise, but we ourselues haue something whereof wee may glory.

Aug ibid.Fiftly, let vs consider the iudge­ment of antiquitie. Augustine saith; A [...] he (that is Christ) [...] predestinated to be our head, so are we [...] to bee his [...] hers. Humana hic merita [...]. Le [...] mens merit [...] h [...]e [...] silent, which perished in Adam. Contra Iul. Pel. Tom. 7. [...]; And let the grace of God be [...]e the [...]way and raigne. And againe; In one and the same cause one [...] forsaken, & another is taken ( [...] assu­mitur, gratia pr [...]stante, non merito) in mercie, Contra Iul. [...]elag. l. 5. c. 3 and not of merit. And againe; He hath elected none worthy, but by ele­cting [Page 17] him he hath made him worthy. It is the grace of God, whereby he hath elected me, not because I am worthie, Tract. 86. in Ioh. Epist. 105. ad Sex. In Enchir. ad Laur. c 98. Ad Hebid. Quaest. 10. but because it vouchsafed to make me. Ʋidete charis­simi: See (my beloued) how that hee doth not elect men good, but maketh those to be good whom he hath elected. And else­where he saith, that God loued no other thing in Iacob, then his owne free mercy. He loued Iacob by his free mercie, and ha­ted Esau by his iust iudgement. Hierome also speaking of Iacob and Esau saith, that the election of the one and the re­iection of the other, doth not demon­state their merits, but the will of the Elector and reiector: and further also confesseth that it is in the power and will of God to elect or reiect a man, without good or euill workes. In cap. 8. lib. 2. Regum. Ange­lome also saith, that Christ hath predesti­nated some to eternal libertie, quickning them by his gracious mercie.

Finally, this trueth will appeare, if wee shall remooue the false causes which might seeme to perswade God to chuse vs for his people.

First, therefore we are not elected [Page 18] for foreseene [...], Keck. Syst Theol. l. 3. c. [...]. as these arguments ensuing will sufficiently prooue vnto vs. First, God is the primarie and principall authour of all his actions. Now the supreame and first ground or author, depends of no externall ground or beginner. But God should depend of an externall ground, if hee could not elect whom he would, vn­lesse faith did mooue him. Secondly, euery cause is before the effect: now Faith is alter Election, as the Holy Ghost sheweth when hee sayth: So many as were ordained to eternall life be­leeued. It was well sayd of one, Christ first apprehends vs: and this apprehension of his workes in vs the apprehension of faith, whereby we lay hold vppon him. Faith is a meane, which tends to the end, wherunto the elect are ordained. Wherefore seeing that Election must needs be before the end, it must also bee before Faith, which is a meane leading to the end. Thirdly, faith is not the cause of vocation and iustifi­cation, moouing God to call and iu­stifie, therfore it is no impulsiue cause [Page 19] of election. For [...]he cause of the cause, Quicquid est causa causae, est etiam causa causati. is the cause of the thing caused. If faith then were the cause of Election, it should be also the cause of vocation which is an effect thereof. But it is not so, as the Apostle teacheth, Tit. 5. [...]. Lastly, the Scripture no where saith, that we are elected for fore-seen faith. What reason then haue wee to beleeue it? Wee conclude therefore that wee are not elected for faith: and with Iustine Marti [...] wee call those blest: Qui sunt praesciti vt crederent, Contr [...] [...]. Which are fore-knowne that they should beleeue. And we say according to Au­gustine, Tom 1. l. 1. [...]e praed. sanct. c. 17. that those are elected (Non qui eliguntur quia crediderunt, sed qu [...] eligun­tur vt credant) which are elected to be­leeue, not because they haue beleeued. 1. Cor. 7.25 I haue obtained mercie (saith Paul) that I should bee faithfull: Cap. 3. Non quia fidelis [...] ­ram: not because I was faithfull, as Au­gustine speaketh.

Secondly, we are not elected for any fore-seene workes. For first the Apostle excludes all workes, from being the causes either of election or of repro­bation [Page 20] Rom. 9.11, 12. And teacheth that Election is not in him that runneth, that is, it is not to be attributed to his industrie or indeauours. Secondly, good workes can merite nothing of God, because he is the author of them, and they are due vnto him, and are not equiualent and proportionable to his grace. Thirdly, we are elected that we should be holy, Ephe. 1.4. and should doe good works; & therefore it were absurde to imagine that good workes did mooue God to elect vs. Hierome saith: The A­postle saith not he hath elected vs—Cum essemus sancti, Apolog. ad Ruffin. whē we were holy, sed vt es­semus, but that we should be holy. And Au­gustine saith. The election of grace doth not onely preuent or go before mens works, but before faith, whence all good works do flow.

Thirdly, Election is not made for the wil of mā, or for that mā would it. For the Apostle painely professeth, Rom. 9.16. Polan. lib. de praed. that it is not in him that willeth, but in God, which sheweth mercie. By will, is meant the cogitation, desire or endeuour of our minde, which the holy Ghost ex­cludeth from Election. Secondly, [Page 21] the will of man is not eternall, and therefore cannot be the cause of eter­nall election. For the efficient cause must goe before the effect in time, or at least in nature. But the will of man is not in nature before Gods election, much lesse then in time. Lastly, if we were elected for our owne will, many grosse absurdities would ensue. First, the grace of God should bee subiect to mens wills, as Prosper affirmeth: Polan. ibid. that is, the grace of Election should be inferiour to the will of man, as the effect is to the cause: the will of man should bee more excellent then the grace of God. Secondly, it were (as Prosper saith) to make the beginning of saluation to bee in him that is sa­ued. Thirdly, it were in mans power to be either an elect, or a reprobate if he would. Fourthly, all certaintie of Election would be taken away, seeing the will of man is instable and vncer­taine. Fiftly, election would be casu­all, as depending vppon the will of man, which is mutable, and so God should be made an Idol of Fortune, that [Page 22] is, he should chuse if man would, and not chuse if man would not. We con­clude therefore that the will of man, is not the efficient cause of Election.

Fourthly, God doth not elect any man for his birth or beauty, or for any prerogatiue or excellencie in his person▪ Rom. 2.11 For God is no accepter of per­sons: and these things are not before Election, but come after it. Second­ly, Deut. 7.7. that which Moses saith of the gene­rall election of all the Isralites, may bee as truely sayd of the speciall ele­ction of all true Isralites, that God hath not chosen them for their mul­titude, but of his own loue, nor for any dignitie in them, but of his owne meere mercie. We see God respected not the eldership of Cain, but choose Abell: hee regarded not the riches of N [...]bal, the wisedome of Achitophel, the beauty of Absolom, the comlinesse of Saul, the princely blood of Iezebel, neither were all the seed of Abraham elected, Col. 1.12. as was Abraham. It is God, who makes vs meet to be partakers of the inheritance of the Saintes, and not any [Page 23] prerogatiue or dignitie in vs. We call Christ our Sauiour, because he by his dignitie and merit hath deserued our saluation of God for vs: euen so wee might be called our owne Electors, if we did mooue God to elect vs by our dignities or prerogatiues. Finally God respects not these things in sa­uing vs, [...] therefore neither in electing vs. For if they did mooue God to elect vs, they should also perswade him to redeeme and saue vs, which is against the Scripture in many places. Polan. lib. de praedest. pag. 45.

Finally, the merit of Christ is not the efficient or impulsiue cause of ele­ction, though it be of saluation. For the efficient cause of election, which is without beginning, must also bee without beginning: but the merit of Christ is not frō eternitie: therfore it is not the efficient cause of eternall ele­ction. Secondly, if Christ himselfe, as Mediator, was elected frō all eternity, then his merit is not the cause of ele­cting. but the former is true out of Peter, the latter therefore is also true Thirdly, the effect of eternall election [Page 24] is not the cause thereof: but the merit of Christ is the effect of electi­on. For God did not elect vs, because Christ was to die for vs: but on the contrarie, Christ did therefore die for vs, because God had elected vs in him. Therefore the merit of Christ is not the efficient cause of Gods ele­ction. Instit. l. 3. [...]. 21. s. 7. Wherefore we do conclude, and with Caluin we doe auerre according to the truth, (Hoc consilium quoad Ele­ctos in gratuita eius misericordia funda­tum esse) that the foundation of Gods Ele­ction is laied in his free mercie. He will haue mercie, Rom. 9.15. on whom he will, and chu­seth whom he pleaseth. And so much for the efficient and impulsiue cause of election.

The materiall cause, or matter of E­lection is threefold: first in which, that is in Christ the Mediatour: secondly about which, & that is about certaine men: thirdly of which it doth consist, (of which last wee now entreat) and that is the counsell of God. For ele­ction is nothing but the counsell of GOD, for the separation of some [Page 25] men to eternall life.

The formall cause is the ordination, assumption and separation of certaine men from all others, to the fruition of present grace and future glory.

The ends of Election are three.

The former concernes God, Bucan loc. 36. Quaest. 32. that doth elect: the 2. latter concerne those that are elected. The first is the glory of God, and the celebration and de­claration of his mercy. Rom. 9.23. That hee might declare the riches of his glorie vpon the vessels of mercie, which he hath prepared vnto glorie. Eph. 1.6. Sturm de praedest. Thes. 6. 1. Cor. 10.13. He hath chosen vs to the praise of his glorious grace. The glory of God is the supreme end of all things, therefore of election. And if we be commanded to make it the scope of all our actions, wee need not doubt but that God doth aime at it in all his.

The second end of Election is, Ephes. 1.4. that we should bee holy and blamelesse before God. Augustine saith well; He chose vs not because we were then holy, neither yet because wee would hereafter prooue holy: but he rather chose vs to this end, that in [Page 26] the time of grace we might be holy through good works.

The third end, is the saluation and glory of the Elect. Therefore they are sayd to be Ordained to eternall life, Act. 13.48. Rom. 9.23. 2. Thes. 2.13. and prepared vnto glorie, and chosen vnto sal­uation. We may not thinke that Ele­ction is the absolute wil of God with­out any end. It were impietie to at­tribute such a will to God, as hath no scope or end proposed to it. For if nature doe nothing in vaine, or to no end and purpose, much lesse doth God.

Ephe. 1. Act. 13. Rom 8. Polan. de praed. pag. 60The effects of Election are the me­ditation of Christ, adoption, vocati­on, sauing faith, iustification and glo­rification, which comprehendeth two things: first regeneration or sanctifi­cation: in which is conteined perpe­tuall repentance (that is, auersion from all euill, and conuersion vnto God) loue, righteousnesse, the hatred of sinne, the study of good workes, calling vpon God, true humilitie, a desire to see Christ, constancie in pro­fessing the true faith to the last gaspe. [Page 27] For Gods Election is the roote of all the gifts of God in vs: Perk. in Gal. c. 4. Polan. de praed. pag. 59 and the foundation of all his sauing benefits.

Secondly, glorification compre­hendeth in it the complement and fru­ition of all glory in the life to come: that is, of all holines and happinesse with the Lord foreuer.

The Subiect of Election is double. The first, Ephe. 1.4. is the subiect in whom we are elected. This subiect is Christ: Hee hath chosen vs in him, saith Paul. Now we are not elected in Christ, as hee is God, or the Word simply so considered. For in this respect he is our Ele­ctor, as he saith himselfe, Io [...]. 13.18. I know whom I haue chosen. Neither are wee elected in him, as a meere man. For a meere man was not fit for vs to bee elected in. But we are elected in him, as he is God-man, our Head and eternall Me­diator, in whom God hath placed all spirituall blessings, which hee would communicate to vs in his good time.

And wee are elected in Christ, Cal. Inst. i. 3. c. 22. s. 1. de Praed. be­cause we were not capable in ourselues of so great excellencie. He only (as Polanus [Page 28] truely teacheth) is the fit meane, in whom we were elected, considering that by electi­on, there is made an vnion and coniunction of vs with God the electour. Caluin al­leaging that speech of Paul, Gal. ibid. (He hath chosen vs in Christ) saith that it is all one, as if he had said that God, because he found nothing wor [...]hie of his election in all the seed of Adam, did therefore turne his eies vnto his Christ, that hee might elect members as it were out of his bodie, whom hee would take vnto the fellowship of life. Perk. de praedest. It were therefore very absurd to dream of any election out of him; hee being the foundation of the execution of Ele­ction in respect of the beginning, meanes and end. Note; man simply considered is the ob­iect of e­lection in respect of the preor­dination of the end: but man corrupted if we re­gard the ordination of the meanes, that tend vnto the end. Rom. 8.30. 2. Thes. 2.13. Tit. 1.1. 2. Thes. 3.2.

The other subiect, is the Obiect of Election, or the persons that are ele­cted. And these are not all the sonnes of Adam, without exception of any. For first, hee that taketh all and refu­seth none, cannot properly be said to chuse. For election supposeth a reie­ction. He which makes a choice, re­fuseth some. Secondly, whom God electeth, hee doth also glorifie. But [Page 29] all are not glorified: therefore all are not elected. Thirdly, sauing faith is peculiar to the Elect, and not com­mon to all, and is a true effect of Gods election. Now many being de­stitute of true faith for euer, it must needs bee that they are also out of Gods election. Fourthly, the Scrip­ture shewes that some are elected, and some refused, Rom, 11.7. The Elect haue obtained it, but the rest are blinded. Pro. 16.4. Comment. in 1. Reg. [...]ap. [...]. God hath made the wicked for the day of euill. Gregory saith well: Deus miro mod [...], God being the creator of all alike, hath admirablie fore-elected some, and for­saken others. Now why God electeth not all (Ne quaeramus scrupulosius, si er­rare nolumus, Aug.) If we would not erre, wee must not be too curious in enquiring. Sum. 1. part. quaest. 23. art. 5. Aquinas saith truely, God hath no rea­son but his will, why he should elect some to glory and cast away others. Neither doth God offer the lest iniury, though he doe not chuse all, because he is not tyed to chuse any. His Lordship is ouer all, his authoritie is absolute, he may doe with his owne what he will. [Page 30] Who can hinder him? Wee are all to him as clay in the hand of the Potter. Hee will haue mercie on whom hee will, Rom. 9.18. and whom hee will hee hardeneth. The rich man of a rout of beggars sets his loue on one, and passeth by the rest without wronging any. A man enter­taines one into his house, and passeth by many other without any iniury done vnto them; and shall we thinke that God may not lawfully chuse or refuse whome he pleaseth? God (saith M. Green-ham) is debtour to none, and therefore sheweth mercie to whom he will. Wee may assure our selues that his reasons are most iust, though vn­knowen to vs. For the depth of his counsels cannot be sounded. Expos. in Iohn c. 37. There­fore Gregorie saith well; Let no man de­sire to search out the cause why one is ele­cted, when another is repelled, because his iudgements are vnsearcheable, and his waies past finding out.

Seing then all men are not elect men, let vs see who are the elect, and what their number is.

For the first, whosoeuer is, or shall [Page 31] bee saued, the same is vndoubtedly elected. For both these propositions are infallibly true. 1. Whosoeuer is elected shall be saued. Green­ham These notes may be better inserted towardes the end of the [...]racta [...]e, where the notes of eternall life are set downe. 2. And whosoeuer is or shall be saued, is elected. Now these are vndoubted Notes of saluation. First, to esteeme the word of GOD more then our appointed food, Iob 23 12. And to couer to be fed with it, that we may grow therby. 1. Pet. 2.2.

Secondly, to be swift to heare, slow to speake, and slow to wrath, laying apart all maliciousnesse, and the ex­crements of sinne, and receiuing with meekenesse the word that is grafted into vs, that it may saue our soules. Iam. 1.21.

Thirdly, to meditate in the word night and day, and to alienate our selues from the counsels and wayes of the wicked. Psal. 1.1.2.

Fourthly to walke vprightly before God, and to be of a pure and sincere spirit. For blessed are those that are vp­right in their way. Psal. 119.1. And bles­sed are the pure in spirit, Matth. 5.8. for they shall see God. And this sinceritie and puritie [Page 32] of heart may bee discerned by these two notes. First when wee haue re­spect vnto all the commandements of God, labouring to know them if wee doe not: and if wee doe, to doe after them according to the measure of grace wee haue receiued. Secondly, if we be desirous and labour to vse all and euery one of those meanes, which God hath ordained in his word, to bring vs vnto puritie of heart: and if in doing these things, we simply and singly seeke to approoue our selues vnto God, without either looking for praise or profit, rebuke or losse from men, and when wee seeke not chiefly these outward things at Gods hands, Greenham.

The second thing to bee conside­red, is the number of the elect, con­cerning which, these 3, conclusions are worthy to be weighed.

First, that the elect, considered a­part simply by themselues, are excee­ding many, constituting the whole Church of God, which is the mysti­call body of Christ. Ephes. 5.23 Many shall [Page 33] come (saith Christ) from the East and West and shall sit downe with Abraham, Matth. 8.11 Isaac, Rom. 5.19 and Iacob in the kingdome of heauen. Paul saith that by the obedience of Christ Many shall be mad righteous. Reu. 7.9 Iohn saith he saw an Innumerable Multitude of all nations and tongues, which stood before the Lambe, clothed with long white robes, and palmes in their handes. Augustine saith, Lib. 3. de doct. Christ. cap. 34 Lib 1. de voc. gent. (Electorum quidam quasi [...]ndus est) that there is as it were a certaine world of the Elect. And Ambrose saith that there is in the Elect [...] fore-knowne (Specialis quaedam vni­uersitas) à speciall kinde of vniuersalitie, (vt de toto mundo totus mundus) That the whole World out of the whole world, and all men from all men seeme to be taken vnto life. So then we say that the number of Gods elect considered by themselues alone is great.

Secondly, Matth. 7.11 the Elect in comparison of the Reprobate and damned are but few. For straite is the way of life, Math. 20. [...]6. and few there be that finde it. And ma­ny (saith Christ) are called, but fewe are chosen. Christs Flocke is but a little [Page 34] flocke. Luke 12.32 Rom. 9.27 Is. 10.27 Heb. 11.12 And Paul out of Esay saith, that though the number of the children of Israel were at the sand of the sea (as in­deed they were) yet shall but a remnant be saued. Which point must bee well considered, because some haue ima­gined that God hath elected all. But if this were true, then either all should be saued, or else God is changeable, and doth alter his purpose of him­selfe: or els is ouercome and drawne to change it by some other, which things cannot but offend a iudicious and godly eare.

Thirdly, the number of the Elect is certaine and defined. God knowes them all, and they can neither bee diminished nor increased. Instit. lib. 2 It is true­ly said of Trelcatius, Electorum & reproborum numerus & numeratus certus est, qua [...]uis vterque nobis non certo compertus. The number of the E­lect is certaine, both how manie they are, and who they are, although it bee not cer­tainely knowen to vs. God knowes them and their number, though man doe not. This was also the iudgement of [Page 35] Augustine, who speaketh thus; Decor. [...] gra c. 13▪ These things I speake of them, who are predesti­nated vnto the kingdom of God (Quorum it a certus est numerus, vt nec addatur eis quisquam, nec minuatur ex eis) Whose number is so certaine, that neither any can be added to them, nor taken from them.

Hauing now spoken of the persons that are elected, it will not bee amisse briefly to set downe their prerogatiues, which no reprobate can partake of.

First, God knowes them, 2. Tim. 2.19. and ap­proues and loues them. Now if the grace of earthly Princes be in so great request, what price can be set of his loue, who is the Prince of all Princes, and the grand Commander of all the world?

Secondly, a liuely and true sauing faith pertaines to them onely: Tit. 1.1. Acts. 13▪48 Instit. l. 3. [...]. 22. s. 10. and therefore Paul calles it the faith of the elect; & the scripture saith, that so ma­ny as were, ordained to eternal life be­leeued. Caluin saith that faith is a singu­lar pledge of Gods fatherly loue, layed vp in store for those his sonnes, whom he hath adopted. And this gift is very excel­lent. [Page 36] For by Faith we liue, by Faith wee walke, by Faith wee are iustified and our heartes purified, by it wee vanquish the world, and without it, it is vnpossible to please God.

Thirdly, effectuall vocation and conuersion vnto God belongs not to the Reprobate, Rom. 8.30 but to them, Whom [...] hath fore-knowen and predestinated, them he calleth.

Fourthly, the redemption from sinne and miserie, and the righteous­nesse which is by Christ is theirs, and theirs alone, Is. 53.6, 12. 1. Cor. 1 30 Gregorie saith well; Homil. in Ezeck. Pro electorum vit [...] vsque admortem se tradidit author vitae: The Lord of life laied downe his life, that they might liue, In 2. Reg. cap. 7 which were elected vnto life. And Angelome, saith; Quae est gens in terra alia what other people is there in the earth (praeter populum electum) be­sides the elect: for which God, the sonne of God, vouchsafed to come into this world as into Egypt, that taking vppon him the shape of a seruant, he might redeeme vnto himselfe with his blood an acceptable peo­ple studious of good workes.

[Page 37]Fiftly, Col. 3.12 they onely are adorned with the speciall graces of the spirit: they onely are sanctified and renewed. Sent. l. 2. c. 5 De verb. Apost ser. 1 Isi­dore saith; Spirituall grace is not distri­buted vnto all (sed tantummodo electis do­natur) but is giuen to the elect onely. Na­ture (saith Augustine) is common to all men, but not grace.

Sixtly, saluation belongs to none but to them. Rom. 11.7. What then? Is­rael hath not attained that he sought: but the Election (that is the Elect) hath ob­tained it, and the rest haue been hardened. Faith in Christ is theirs onely: Ioh. 3.16 Mark. 16.16 and he that beleeueth in him shall be saued, but he that will not shall be damned. As the Elect are the onely true members of the Church militant: so they shall be the onely members of the Church triumphant. Psal. 33.12 Therefore wee may boldly say with the Psalmist; Blessed is that Nation, whose God is Iehouah, euen the people, that he hath chosen for his in­heritance. Psal. 65. [...] Blessed is the man whom thou chusest and causest to come vnto thee.

Seuenthly, none of the Elect shall be whollie seduced, nor vtterly decline [Page 38] and perish. For Christ takes it for granted that the Elect cannot be sedu­ced, Matth. 24.24. Iohn 10.28 Ier. 32.40. and saith concerning his sheepe; I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand. And the Lord hath promised to stand by them, and to put his feare into their hearts, that they shall not depart from him. Psal. 94.14. Surely (saith the Psalmist) the Lord will not faile his people, nor forsake his inheritance. In 7. cap. Ioh. Gregorie saith that tem­tation doth hide the light of righteousnesse in the heart of the elect oftentimes (sed non interimit) but puts it not out, and makes it pale & quiuer (sed funditus nō extinguis) but doth not extinguish it altogether. Saint Augustine saith well; Peters faith failed not in his heart, when open confession with the mouth failed him.

Eightly, God doth cause his An­gels to protect and guard them: Psal. 34.7. The Angel of the Lord pitcheth round about them that feare him, and deliuereth them. And as Paul speaketh, Heb. 1.14▪ they are mini­string spirits, sent foorth to minister all for their sakes, which shalbe heirs of saluation. [Page 39] Augustine saith, Lib. 1. [...] [...].12. This also I esteeme a ve­ry great benefit, in that the Lord hath gi­uen me an angel of peace to keepe me from my birth to my death. Matth. 24. [...]1.

Ninthly, God shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the foure windes, and from the one end of the hea­uens vnto the other. Matth. 25.33, 34, 41. Christ also when he comes to iudgement, will set them on his right hand, and say; Come yee blessed of my father, take the inheritance of the kingdome prepared for you from the foundation of the world. But hee will place the Reprobate on his left hand, and pronounce vnto them the dole­full sentence of condemnation, say­ing; Depart from me ye cursed into euer­lasting fire, which is prepared for the De­uill and his Angels.

Tenthly, the Elect shall iudge the Reprobate. 1. Cor. 6.2, 3. Know ye not (saith Paul) that the Saintes shall iudge the world? Know ye not that wee shall iudge the An­gels? Their faith and pietie shall con­demne the wicked, and bereaue them of excuse: and as the Iustices sit about the [Page 40] Iudge ▪ at the As [...]ses, so shall the Elect attend vppon CHRIST at the last iudgement, and shall subscribe vnto his sentence, and applaud his procee­dings.

Moreouer, all men, but especially all ministers ought to indure all things for their sakes. [...]. Tim. 2.10 I suffer all things (saith Paul) for the Elects sake, that they might also obtaine the saluatiō, which is in Christ Iesus with eternall glorie.

Luke, 18 7, 8Againe, God will auenge his Elect, though he seeme slow in reuenging those wrongs, Zach. 2, 8 that are done vnto them: For they that touch them, doe touch the apple of his eie.

Furthermore, God for the loue he beareth to his Elect, hee will shorten the dayes of crueltie and calamitie. Mar. 13 20 For the Elects sake (saith Christ) which hee hath chosen, hee hath shortned those daies of tribulation.

Moreouer, the Elect fight with the Lambe, against Antichrist and his kingdome, which shall by the Lambe be ouercome. Reu. 17.14. For he is Lord of Lords, and King of Kings: and they that are on [Page 41] his side, are called, and chosen, and faith­full.

Besides, the Elect need not dread death and damnation. Rom. 8 33 For as the A­postle speaketh, Who shall laie any thing to the charge of Gods Elect? It is God that iustifieth who shal condemne? Final­ly, 1. Ioh. 5.13 [...]. Pet. 1.10 Psal. 15 the Elect may bee assured in this life of their eternall election vnto life: Therfore Peter exhorts vs to make our Election sure: and the holy Ghost sets downe the notes of those, that are the true members of the Church, and shal rest vpon Gods mountaine. Now this certaintie may bee had two wayes. First, by the inward testimonie of Gods spirit, which giues testimonie to our spirit, Rom. 8.16 that wee are the sonnes of God. Secondly, Gal. 5.22 be the effects of election (as are the fruits of the spirit mentioned by Paul) which God appropriateth vnto his Elect, and which are as a lad­der, by which we may assend as it were vp into heauen, Keck. Syst. The. l 3.42. & easily discerne if we bee elected. Because (as one well saith) Election includeth the means▪ therefore we must determine of it by the meanes. The [Page 42] Apostle saith, that whom God fore­knew, he did also predestinate to bee like to the image of his sonne, and doth call, iusti­fie, Rom. 8.30 and glorifie them. Therefore by conuersion we may hence inferre that those are elected, whom he doth con­forme vnto his sonne, and effectually call, iustifie and regenerate; these be­ing necessarie meanes, by which God doth accomplish his eternall election.

Now this prerogatiue is the greater, and more to bee respected, for these reasons.

First, M. Rogers pag. 496. because the Elect may haue bet­ter assurance of his election to saluation, then anie man can haue of the things hee holdeth in this life by seale, writing, witnes, or any other way, that Law can deuise or prescribe.

Secondly, the longer wee liue, the better we may be assured: the longer this assurance is inioyed, the stronger we may finde it.

Thirdly, this certentie doth beger exceeding ioy. For what can raise the like ioy in our hearts, as this, that wee know that we shall see the good plea­sures [Page 43] of the Lord in the land of the li­uing, and shall haue an house not made with handes, but eternall in the heauens? And what greater ioy can any man desire to enioy, then to be as­sured that he is elected to eternal ioy?

Fourthly, this assurance is the more excellent, considering the woe of the Reprobates which want it, and the wearisome sights and inexplicable terrors of such as are swallowed vp of dispaire.

Fiftly, this priuiledge is the more to be accounted of, because we may en­ioy it dayly through our life, and for that the longer we be partakers of it, the sweeter it is vnto vs.

Lastly, this assurance is an infallible argument of true faith, by which wee come to Christ, we approch to the Father, [...]hrys ser. le fide.Rom. 4.20 Heb. 11.1 and hasten to heauen. For faith is an ene­mie to doubting and incredulitie, and is an vndoubted certenty or perswa­sion.

Thus much concerning the subiects of Election. It remaineth yet to speak of the properties and signes thereof, [Page 44] and thence wee passe to the accom­plishent of it.

The properties of it, are especially three.

First it is most free, without all ob­ligation, conpulsion, externall in­stigation, or preuision of future pre­parations, merits, faith. For hath not the Potter libertie ouer his clay, to make of the same lumpe, Rom. 9.21 one a vessell vnto honour, and another a vessell to dishonour? Who can compell the Al­mightie? Or what is before his will? Why did he make no more worldes then one? Why did he make choise of the Israelites aboue all nations? Why made he no more kindes of creatures, or set no more Sunnes to shine in the heauens? Who art thou, that thou da­rest dispute with God? The will of God (saith Austen) is the cause of all things that are. Degen. cont. Man.l. [...].c. 2. Hugo de S. Vict. Is. 46. And Hugo saith that of Gods will, which is the cause of all things, there is no cause. Deus est liberrimum agens. God is a most free Agent, and doth whatsoeuer he will. Therefore Aquinas saith well▪ Sum. 1. par qu. 23. art. 5 that the difference betwixt [Page 45] the saued and the damned, proceedes from the principall intentions of the first Agent.

Secondly, the decree of Election is from all eternitie, not onely before we did beleeue, but before wee were. Rom. 9.11 Gods Election and reprobation was past vpon Iacob and Esa [...] before they were borne, and ere they had done good or euill. And the Apostle tea­cheth, that God did chuse vs before the foundation of the world. Ephes. 1.4 In Tit 1 Sedulius ▪ saith that God purposed with himselfe (ante omnia mundi tempora) before the beginning of the world to saue those that beleeue. In like manner also S. Austen saith; He fore-knew vs before he made vs, Lib 5 de craedest. and elected vs in his fore-knowledge (Cum n [...]ndum fecisset) when yet he had not made vs. And againe; intra mundum facti su­mus, & ante mundum electi sumus: wee were made after the world, but wee were elected before the world. D. Willet. in Ioh 17. lect. 16. For (as one saith well) like as Dauid was annointed and appointed to be king, long before he en­tred to his kingdome: and as Moses was designed to be the deliuerer of Israel, forty yeeres before he exercised his office: so the [Page 46] Elect of God, were long agoe ordained to saluation, though the accomplishment thereof they must expect with patience.

Thirdly, the election of God is constant, perpetuall, immutable, and inuiolable. For the principles and first grounds of things, are stable and vnmoueable: and that which is con­tingent, mutable, and vncertaine is therefore barred from being an ori­ginall or ground. Now the decree of election is the foundation and scatu­ridge of saluation; therefore it is cer­taine, stedfast and vnchangeable. Se­condly, God the author of Election is an immutable, vnresistable and con­stant Agent, or Architecht, and doth seriously and effectually separate and elect some men vnto himselfe, & ther­fore his decree cannot but bee fulfil­led. Iam. 1.17 Mal. 3.6 Thirdly the Scripture is euident in auouching this truth. My counsell (saith the Lord) shall stand. Is. 46.10. 2. Tim. 2.19. Vrsin de Chr. rel. par. 2 The foun­dation of God (saith Paul) remaineth sure. The decree of Election is called a foundation for two causes. First, be­cause it is the beginning and well­spring [Page 47] of our saluation, and of all the meanes tending to saluation. Kek. l. 3 Syft 7 Theol. Second­ly it is so termed, for the surenesse and firmnesse of it, because the same is ne­uer shaken, but remaines immutable. For euery foundation hath this neces­sarie condition, that it bee strong and steddy, so as that the rest of the buil­ding may stay vpon it surely, and not be remoued. And such a firme foun­dation is Gods election. For whoso­euer are elected, shall still remaine elected, and shall neuer bee reiected. Ioh. 6.36 This is my fathers will (saith Christ) that of all which he hath giuen me I should loose nothing. Those whom he loued euer, hee loueth for euer. Ioh. 13.1 De fide c. 35 Firmissime tene: Hold (saith S. Augustine) most assured­ly, and nothing doubt at all (Neque perire posse aliquem) that neither any of those can perish, whom God hath predestinated vnto the kingdome of heauen, nor that any of those can by any meanes come, whom he hath not predestinated vnto life. Now if none of the Elect can perish, then Gods election remaineth constant.

So much for the properties: the [Page 48] Signes of Election are many.

First, the loue of God is the ground of election. D. Willet on Ioh 17. [...]ect. 15. Gen. 43.34 And Gods loue is best knowne by his best gifts; the best things hee reser­ueth for those whom he best loueth. As Ioseph sent vnto Beniamin more messes of meate, Gen. 45.22 and gaue him richer giftes, and more costly suites of apparell, then to the rest of his brethren: so the Lord bestoweth the best gifts vpon his owne children. Now the graces of regeration, the spirituall gifts of faith, hope, and loue, are without all comparison the most principall. There­fore he that hath faith, hope and loue, may assure himselfe of Gods loue, and that hee is ( in electorum albo) in the ranke and roll of Gods elect; these be­ing infallible tokens, and vndoubted effects of Election, and fore-runners of eternall life.

Secondly, M. Perk. on Gal. 4. v 9 there is (as one hath ex­cellently deliuered) a knowledge in God, whereby he knowes who are his: and this knowledge brings foorth an other know­ledge in vs, whereby wee know God for our God. There is an election in God, which works in the Elect another election, wher­by [Page 49] they chuse God for their God. The loue whereby God loueth vs, workes in vs ano­ther loue, wherby we loue God. Christ first apprehends vs, & this apprehension of his, works in vs the apprehēsion of faith, wher­by we lay hold vpon him. Hoec ille. If these things therefore be in vs, we may con­clude infallibly that we are the elect of God. For they are the fruits of his loue & the works of his spirit, & ther­fore irrefragable testimonies and to­kens of Election. The sun by his light shines vpon vs, and by the same light we view and behold the sunne. To conclude; these also are sure signes of Election, which I will set downe as I finde them in the workes of that zealous Preacher.

1. A rebuking of sinne inwardly, M. Green [...] ­ham. a pouertie of spirit from thence, and a mourning therefore. 2. A being cast downe in our owne conceit, and a meeknesse wrought therby to beare our punishment. 3. An hungring af­ter the righteousnesse, which is in Christ, and a prizing of it aboue all earthly things. 4. A musing vpon▪ [Page 52] [...] [Page 53] [...] [Page 50] and a desire to thinke and speake of heauenly things. 5 A conflict of the flesh and spirit, & therein by practise, the power of the spirit getting the vp­per hand. 6. A purpose vnfeined (vp­on strength receiued) of vowing ones selfe wholly to the glory of God, and good of our brethren. 7 A resigna­tion of our selues into Gods handes.

8 An expecting of the dayly increase of our soules health, and our bodyes resurrection. 9. An acknowledge­ment of our offences, with a true pur­pose to leaue them. 10 The forgiuing of our enemies, and a delight in Gods saints. 11. A desire that after death the Church of God may florish and haue all peace. 12. A spirit without guile: that is, an vnfeined purpose alwayes to doe well, howsoeuer our infirmities put vs by it.

Now though a man shall not find all these things alwayes in him, there is yet matter of true comfort, if hee finde any: It is sufficient to prooue it true fire, and not painted if there bee smoke or heate onely, though no [Page 51] flame: If there be but breath, it is y­nough to shew life, though the body stirre not, and one Apple is sufficient to prooue the tree to liue: so one good and constant motion or resolution of grace, is sufficient to prooue a mans election vnto glory. By this wee may know that wee belong to God, Perk. ibi. if we finde any impression of the grace of God in vs. But if all these signes be wanting, yet wee may not dispaire, but commend our selues to the grace of God, and vse the meanes of saluation. For a man may be elected, though for a time he liue vnconuerted, and in his sinnes, as wee see by the examples of Paul, and of the thiefe vpon the Crosse. Though this be true, that Whosoeuer is conuerted is elected: yet this is not true, that Who­soeuer is not conuerted, the same is not E­lected. Because the Elect may be for a time aliants from God & vnregenera­ted, as were the Ephesians, Corinthians, Ephe. 2.1 1. Cor. 6.11 Col. 2.13 1. Pet. 4.3 sen. 6.5 Colossiās: yea al mē are such by nature.

Hauing thus described Election, I proceed to the accomplishment, or execution of it.

CHAP. III.

THE Execution of Election, is the dis­po [...]tion, vsing and application of all secondarie causes or means, by which as by certaine de­grees or steps, God doth accomplish his decree, and come to the end of it.

For wee must know, that as God doth ordaine the end, so he doth sub­ordaine and apply the meanes, which tend vnto the end. Hoz. 2.21. This the Lord sheweth by that speech in Hoseah; I wil heare the heauens and they shall heare the earth, and the earth shall heare the corne, [...]he wine and the oyle, and they shall heare Israel. Euen so, as God hath by his [Page 53] election appointed certaine persons to saluation: he doth likewise appoint and apply the meanes, turmius de [...]redest. Thes. 8. and makes them walke in the way, which leades to saluation.

The trueth of this assertion is eui­dent, by these 4. reasons following

First, none of the yeeres of vnder­standing were euer saued without the regeneration of the Spirit, with­out faith in Christ, without repentance towards God, without loue to the Saintes, and finall perseuerance; for these things are euery where vrged in the Scriptures: therefore the Elect were predestinated vnto these means, by which they might come vnto eter­nall life, which is their end.

Secondly, Rom. 2.9. God threatens eternall destruction to the wicked and vnbe­leeuers, but promiseth eternall hap­pinesse to all penetent, faithfull, Ezek▪ 18.21 righ­teous and godly men, which perseue in pietie vnto the end: therefore b [...] these meanes of Predestination the Elect doe clime vp to heauen and at­taine to life.

[Page 54]Thirdly, the Apostle doth expresly place effectuall vocation and iustifi­cation, Rom. 8.30 betwixt predestination and glorification as the fore-runners and antecedents of it.

Fourthly, the very word Predesti­nation, doth teach as much. For pre­destination is not onely the prepara­tion, Sturm. 16. Keck. Theol [...] lib 3. constitution, and ordination of the end, but of the meanes also, which tend vnto the end. Predestination (saith Augustine) is the preparation of the bene­fit of God, by which those are most cer­tainely deliuered, who are deliuered. And Aquinas saith, that three things are of be considered in predestination; the Destination of the counsell, the execution of the same, and the meanes (causas medi­as) of the execution. These two prin­ciples are therefore to be remembred.

First, that Whosoeuer are elected to eternall life as to the end, the same are also elected and ordained to the meanes of that end.

Secondly, that the First cause doth not abolish or take away the second.

Thus wee haue shewed, that God [Page 55] doth execute his decree of Election by meanes, and that the meanes and the end are inseparably conioyned.

These Meanes are of two sorts. Some are such as serue for the execu­tion of the decree, both of Election and Reprobation indifferently. O­thers serue onely for the Execution of Election, by which the Elect are dis­tinguished from the Reprobate.

Those common meanes are two; the creation of man, and the permission of his fall, or his fall permitted. Gen. 1.27 Eccle 7.31

The Creation of man is the forming of man, according to the image of God, but yet in a changeable conditi­on. Here we must remember these 2. things. First, that God created the sub­stance of soule and body, and that he gaue them certaine faculties & pow­ers, and that withall there was placed in them true righteousnes, knowledge & holines without any prauitie, Cyr. l. 8. Thes. [...]. 1. distē ­per, or iniquitie. But yet (as Cyrill truly speaketh) Our father Adam was of a mutable disposition, and had by nature ha­bilitie to loue iustice and hate iniquitie, [Page 56] and contrariwise to embrace iniquitie and to refuse iustice. For God properly and by himselfe is constant and immuta­ble: and if any thing else continue constant it is through him, who is bound to none, Isa. 46.10. but will doe whatsoe­uer hee will. A Gold-smith makes a costly Iewell, beset with pearles and precious stones, and voyd of all de­formitie, but yet so makes it, that if it fall, it may be crackt and broken: so God made man most perfect, and gar­nished his nature with excellent gra­ces, and gaue him power to continue in the same perfection if hee would: yet did he not make him so vnchange­able but that hee might both fall, and by falling breake and loose his excel­lencie, as the euent declareth.

Secondly, we must know that A­dam was no priuate person, but repre­sented all mankinde. And therefore we stood and fell with him. For hee was the root and we are his branches: he was the spring, and we the streams: he was as the head, and wee are as the members. As the King, his Nobles, [Page 57] Knights and Burgesses doe represent the whole realme in the Parliament: euen so did Adam represent the per­son of his whole posteritie. Whatso­euer he receiued of God, he receiued it for himselfe and for all his progeny: and what he lost, he likewise lost for himselfe and for them all; as wee see a man by high treason doth taint his blood, and disgrace his posteritie. In Triph. Iustine saith: By sinning Adam made his posteritie obnoxious vnto death, & made them (vniuerso) All guiltie of his first offence. In Psal. Poenit. The Lord (saith Gregorie) did so make Adam, as that he might procreate children without sinne, if hee continued in the obedience of his Creator: but because the soule of man refused to obey her Lord, the procreation of children is in sinne.

Wee see now that Creation is a meane of the execution of Gods ele­ction. For a man must first be, before he can be saued. Yet it is no speciall, or peculiar meanes. For all that are created shall not be saued, some shall be damned. All men (saith Prosper) are of God created: Prosp. Resp. ad cap. Gal but of this vniuersalitie [Page 58] (or companie) some are to bee damned with the Diuell: others shall raigne with Christ.

The Permission of the fall is that, whereby God suffred Adam and his sonnes to reuolt, & fall into sinne, and did not hinder the fall, which he could haue done, if it had so pleased him, But hee would not hinder it, because such was his pleasure for certaine cau­ses best knowne vnto himselfe. In the meane, let no man thinke that God was iniurious. For 1. he was not indeb­ted to vs to confirme vs by his grace▪ & to keepe vs from declining. 2. this fall was by God permitted, for the greater benefit of all his Elect. For their glory procured by Christ (which had neuer been, if man had neuer fal­len) doth farre surpasse the glorie, which was giuen them in their creati­on. Expos. in 1. Reg. cap. 4. Great are the euils (saith Gregorie) which wee suffer by reason of that first of­fence: but what faithfull man would not indure greater, rather then want so great a Redeemer?

Thirdly, though God (not bound [Page 59] to let) did permit this fall, yet it is not to be ascribed vnto him, as to the cause thereof. For hee did not incline his heart to sinne: hee did not infuse the least corruption into his soule: neither did hee with-draw any grace before inspired into him: but hee fell by his free-will, through his owne default, at the perswasion and suggestion of the Diuell. Tertullian saith truely; Lib. 2. ad­uers Marc. As God brought man into the state of life: In ser. quod Deus, &c. Aug. ad Art. 14. so man brought himselfe into the state of death. The beginning and root of sinne is in our selues, saith Basil. It cannot be (saith Austen) that hee which raiseth vs from sinne, should make vs fall into sinne. [...]sal. 5.4 Thou art not a God (saith Dauid) that loueth wickednes: Lib. 1. ad Monim. neither shal euil dwel with thee Man therefore (as Fulgentius saith) hath the cause of his iniquitie in his owne proper will, & not frō Gods predestination. Aug. ad 10. Art. If any man decline from iustice and pietie, he runnes head-long of his owne will, hee is drawne by his owne concupiscence, he is be­guiled through his perswasion: Nihil i [...]i Pater: the father hath no oare in this boat, the Sonne is no agent of this sinne, the ho­ly [Page 60] Ghost is no worker of this wickednesse. And though we should say, that God willed that reuolt; yet we must know that God did not will it ( positiue) so as to produce, effect, or giue being to it: but ( negatiuè & desere [...]do) because his will was to leaue Adam to himselfe, and not to preserue him from reuol­ting, that he might bee prooued by temptation, and that it might appeare what the creature is able to doe, when the Creator shall with-draw the staffe of his grace, Lib 4. Stre and cease to support. Therefore we conclude with Clemens, That the fault of mans chusing of that which was forbidden, is not to be transfer­red (or ascribed) vnto God.

Thus we see the second meanes of the Execution of Election, Which is a very necessary meane. For if a man had not fallen, then had there been no place for vocation, iustifica­tion by Christ, and sanctification by the Spirit. But though this meane is necessarie, yet it is not appropriated to Election▪ because then all that fell, should be restored. But as Ambrose [Page 61] saith: Liberatur par [...] hominum, parte pereunte: as some are deliuered, so some are destroyed. The wicked (saith Iob) are kept vnto the day of destruction. Iob. 21.30 The righteous onely shall be saued.

CHAP. IIII.

THvs much concerning the common meanes, seruing for the execu­tion of Gods Election. The speciall are these three, Effectuall Ʋoca­ [...]ion, Iustification, and Glorification; that is, (as Trelcarius saith) The gracious be­ginning, Insti lib. 2. proceeding, and the glorious ac­complishing and consummation of the bles­sings of God.

For the first: Perk on Gal c. 5. ver. 13. Effectuall vocation (or calling) is an action of God translating men from the kingdom of darkenesse to his [Page 62] owne Kingdome. And it is two-folde [...] Extraordinary, and Ordinary. Ex­traordinary vocation, is an immediate and speciall worke of the Spirit, whereby without outward meanes hee smiteth the heart, and inwardly speaketh to the soule, and by the in­fusion of grace doth make the heart to answere his call, and drawe neere vnto him. This calling without the ministerie of the word, is very rare and vnusuall. But the Lord, that is aboue meanes, is not tyed to meanes, but can worke without meanes, when it pleaseth his Maiestie so to doe.

Effectuall vocation, Rolloc. de voc. c. 1. which is or­dinary, is that, Whereby God calleth out of darkenesse into his marueilous light, from the power of Sathan vnto God, those whom he knew from eternitie, and prede­stinated vnto life, of his meere fauour, by the promulgation of the couenant of grace, or preaching of the Gospell. Or;

It is, Perk on Iude. v. 1. when grace is not onely offered, but giuen also by God through the effectu­all working of his Spirit in our heartes: which is the beginning of grace in vs, hee [Page 63] himselfe laying the first foundation of it, by giuing power to receiue the word, to mingle it with faith, and to bring foorth the fruites of new obedience,

This ordinary effectuall calling hath two parts; Inuitement and Ad­mission.

Inuitement, M. Perk. on Gal. 5.1 [...] is when God offers re­mission of sinnes, and life euerlasting to them that beleeue: Outwardly, by the preaching of the Gospell: In­wardly, by the inspiration of heauen­ly desires.

Admission is, when men are entred into the kingdome of grace: and it is either outward, or inward. Outward admission is made in Baptisme. In­ward admission is, when men are ta­ken out of old Adam, and by faith in­graffed in to Christ;. For by this in­sition into Christ, men are made reall members of Gods kingdome: Haec ille.

For the better conceiuing and vn­derstanding of this Calling, these points ensuing are worthy our consi­deration.

[Page 64]The efficient cause of effectuall Cal­ling is Almightie God. 1. Cor. 1.9. By him we are called vnto the fellowship of his Sonne. He hath called vs vvith an holy calling. 2. Tim 1.9 1. Pet. 2.9. Yee are (saith Peter) a chosen generation, that ye should shew foorth his vertues that hath called you. 1. Pet. 1.15 And againe, As hee which hath called you, is holy, that is, God: so Iude 1.

But here we must beware that wee doe not separate the persons. For it is a worke common to the Trinitie. One saith well: M. Perk. on Gal. 5.13. God the Father (doth call vs) in Christ by the Spirit: for he is absolute Lord of all his Creatures, and therefore he may call out of the kingdome of darkenesse into his owne kingdome whom he will.

His instruments are the Ministers of the word, and therefore are called Conorkers, Fathers, Sauiours. His or­dinary outward meanes, is the prea­ching of the Gospell. Hee hath called you by our Gospell, 2. Thes. 2.14. saith Paul. The Law serues to prepare the heart for grace: but it is the oyly drops of the Gospell, that by the power of the [Page 65] Spirit doe soften the heart and make it supple and pliable: it like Balme doeth reuiue and comfort the heart. Rom. 1.16 The Gos­pell is the power of God (that is the in­strument of Gods power) to saluation to all that beleeue. Afflictions also, los­ses, cros [...]es, sicknesse, good examples, and the like, are by Gods blessing good preparatiues of grace: but the preaching of the Gospell is the pro­per instrument of the Spirit, for the effecting of grace. By it, God speakes to the eare of the soule, and by it as by a Pipe, hee conueyes his graces into the cisterne of our hearts.

Now GOD, when hee calles a man, Rolloc. de voc. c. 1. performes a double worke of grace.

First, he doth illuminate vs by his holy Spirit, infusing a new and hea­uenly light into our minde, being so blind before, as that it, neither saw, [...]. Cor. 2. l 24 nor could see the things which doe be­long to the spirit of God. The natu­rall man (saith Paul) perceiueth not the things of the Spirit of God, for they are foolishnesse vnto him, neither can he know [Page 66] them. In like manner also in the will, which is altogether peruerse, and wholly fallen from God, he worketh an vprightnesse, and in all the affecti­ons a new holinesse. Hence proceeds that new man, which is created after God in righteousnesse, Ephe. 4.24 and true holinesse.

Secondly, he causeth vs being en­lightned and thus changed, to appre­hend his mercy, to desire and affect our amendement, and to answere vn­to his call, Psal 27.8 like Dauid: VVhen thou saidst Seeke yee my face, mixe heart an­swered vnto thee, O Lord, I will seeke thy face. Psal. 40.6.7 When God had pierced Da­uids eare with the augur of his Spirit, he answered, Lo, I come.

The primary cause, or the founda­tion of this vocation is the free grace of God. Gal. 1.15. [...]relc. Instit. l. 2. For this Vocation is of gift, and not of merit: of Grace, and not of Nature, God calling whom he will, and a­gaine, whom he will, either not calling, or not calling them effectually. The Apostle saith, that hee hath called vs with an holy calling, not according to our works, b [...]t according to his own purpose & grace. 2. Tim. 1.9.

[Page 67]The meritorious cause of this effectuall Calling, is the merits of Christ. For Christ hath merited in our behalfe that the Holy Ghost should bee sent into vs, to illuminate and adorne our hearts with his graces.

The matter whereof this Vocation doth consist, is a speciall, powerfull and inward worke of the Spirit.

The forme, and (as it were) the life and soule thereof, is the illumination and information of the mind, and an efficatious bending, conforming and working of the heart & wil, whereby it becomes obedient to the voice of God, and returnes (as it were) an au­dible and liuely Eccho into his eare.

The end is double: first, the glory of God, and the commendation of his mercie, to whom we must ascribe both grace and nature, and of whom we haue receiued our soules and bo­dies, yea, and the very soule of our soules, which is his Spirit. The second end of this vocation is our deliuerance and translation out of ignorance, infi­delitie, sensualitie and rebellion, vnto [Page 68] spirituall grace and glory. For we are called out of darknesse into light, 2. Thes. 2.14 that we might walke in light, and no lon­ger serue the Prince of darknesse. We are called out of the world, vnto God: to the end that wee should relinquish the lusts of the world and serue God, that walking vprightly before him in this world, wee may reigne (like Princes) with him in the world to come.

The effects and fruites of this Cal­ling are; a reformed iudgement, a fleshy heart, a yeelding vnto the Lord, a s [...]ight from the works of dark­nesse, an attentiue and hungry eare, a spirituall relishing and receiuing of the solacious and sweete promises of the Gospel. When a skilfull Musitian hath once strung, tuned, and strucke his instrument, it sends out many plea­sant and sweet soundes: so when the Lord hath once breathed his Spirit of life in at the nostrils of our soules: when he hath once tuned the strings of our sinfull hearts, and hath toucht them with the finger of his spirit, he [Page 69] makes them send forth many delectable and harmonious sounds, wherein he takes delight. When Christ had cried to Lazarus, being dead, and said, Ioh. 11.43, 44 Lazarus Come foorth! He forthwith re­uiued, and came foorth of the graue. Acts 9.40 So when Peter had said to dead Tabi­tha; Tabitha arise! She opened her eies immediatly, and sate vp. Euen so, when he shall vouchsafe to call a man with his powerfull voice, and shal effectually speake vnto the heart and say, Arise thou that sleepest in thy sinne, come foorth of the graue of iniquitie, stand vp, and walke in the wayes of righteousnes. his call is so mightie, and his word so powerfull and vnuanquishable, that the man to whom hee doth so speake, must needs awake, arise, come foorth and walke. The voice of the Lord (saith Dauid) is mightie: Psal.29 the voice of the Lord breaketh the Cedars: it deuideth the flames of fire: it maketh the Wildernesse to tremble, and discouereth the Forrests.These are the effects of that voice. Thunder. In like maner, the voice which God speaketh to the eare of the soule in his [Page 70] effectuall Vocation, is so mightie and so glorious, as that it rendeth the heart and makes it tremble, it discouereth the soule and diuides in twaine, and peirceth into the most secret places of it. Iosh. 6.20. And looke as at the sound of the seauen Trumpets the wall of Iericho fell flat downe: and as at that effica­tious voyce of Christ, Iob. 18.6. saying I am he, his enemies that came to apprehend him, went away back-ward and fell to the ground: euen so when Gods voice shall sound in a mans eare, and when Christ shall speake effectually vnto the heart, the walles of hell shall reele and totter, the fortresses of ini­quitie shall be ruinated, the castles of sinne shall be cast downe, our spiritu­all enemies shall bee driuen backe­ward, the strong man Satan shall bee fettered, and his cursed workes dis­solued. These are the admirable ef­fects of this glorious voyce: these are the worthy workes of Gods effectu­all Calling. We may therefore iustly say; The voyce of the Lord is mightie, The voyce of the Lord is glorious and [Page 71] bringeth wonderfull things to passe.

The subiects of this effectuall voca­tion, or the persons, that are effectual­ly called, are not all of all sortes and fexes without exception of any, Rom. 8.30 but the Elect of God. And therefore Paul saith that God hath called those, whome he did fore-know and predestinate. [...]s. 54.13 And Esay saith; all thy children shall be taught of the Lord: hee saith not All without exception, but all the children of the church. Acts 13.48 As many (saith Luke) as were or­dained vnto eternall life beleeued, that is, were called vnto the faith. M. Perk. on [...]ude 1 Knowledge is not common to all. It is not giuen to All to vnderstand the mysteries of the kingdome: Matth. 13.1. these things are hid from most of the wise of this world, Matth. 1 [...]. [...]. & re­uealed vnto babes. Now if knowledge be giuē to some, & not to others, then consequently faith. For they which haue not known cannot beleeue. And if all men do not beleeue, then all men are not called. [...]olan. de [...]raedest. [...]olleck de voc. c [...]. For sauing faith is an indissoluble companion of effectuall vocation: and by faith wee answere Gods heauenly Calling.

[Page 72] Rom. 8.30 Gal. [...].6All that are effectually called, are also iustified: but we are iustified only by faith: therefore iustifying faith may not bee seuered from those that are so called. [...]. Thes 3.2 Rom. 8.30.

Now All men haue not faith there­fore all men are not called. Further­more, all that are called, shall bee sa­ued, and shall perseuere vnto the ende in grace. Therefore Augustine saith, that to those that are predestinated to the kingdom of God (as all, that are effectually called, Decor. & gra [...]. c. 12 epist. 163 are) is giuen the gift of perseuerance, and that the Church on earth looseth none, but those that are wic­ked, and admitteth none into heauen, but such as are good. Now all men doe not perseuere, therefore all are not ef­fectually called: all are not glorified, therefore all are not pertakers of this kinde of calling. Finally, God vouch­safes not an outward calling vnto all: all men haue not heard of the Gospel, and therefore it may seeme absurde, that God should vouchsafe an inward calling vnto All, seeing hee doth not vouchsafe an outward by the prea­ching [Page 73] of the Gospell. Yea▪ this were to make grace as large as nature, or (as Peter M [...]ryt [...] speaketh) to turne grace into nature, if we should say, [...]oc. com. clas 3. c. 1 that God did effectually call all. We conclude therefore that the Elect are the onely Subiect [...] of this vocation. For (as Ha [...]o speaketh, In 1. Tim. cap. 2 the Lord hath not drawen nor doth draw all men to himselfe, but (omnia electa) all that are elect, both of all kindes and countries. Lib 1. in Isa. cap. 1 And forsa­king those (as Beda writeth) whom hee knoweth not for his owne, he turnes him­selfe to visite and illustrate their hearts, whom hee hath predestinated to eternall life.

In like manner Cameracensis truely saith, that he giues some gifts of speciall grace to one, which he giues not to another; In lib. sent. 1, 4, 12. art. 2 as faith, and the grace that makes a man gracious, and such as are the effectes of Praedestination: and such an one is ef­fectuall Calling.

The subiect, or place wherein this worke of the spirit is performed, is the heart and minde. For the Holy Ghost by this worke doth enlightē the mind [Page 74] to see, and incline, and mollifie the heart to yeeld, and to make answere to his call. The Termini or things from which, and vnto which we are called, are darknesse and light, vice and ver­tue, prophannesse and holinesse. For as Paul saith; God hath not called vs vn­to vncleannesse, 1. Thes. 4.7 Col. 1.13. but vnto holines: and hath deliuered vs out of the power of darknesse, and translated vs into the kingdome of his deare Sonne. 1. Pet 2.9 And Peter likewise shew­eth, that this our calling is from darke­nesse vnto light. As by our outward calling wee are taught to relinquish the workes of darknesse, Tit. 2.14 and to fol­low vertue and godlines (for this the Gospell teacheth) euen so by our in­ward and operatiue calling, we are by God instructed, and caused to aban­don sinne, and to pull our neckes out of the Diuels yoke, and to disclaime his wayes, and on the contrarie to listen and yeeld to God, and to sub­iect our selues vnto his will. The things then from which God doth call vs, are Sinne, Sathan, and the World. For these are enemies to his glory, [Page 75] these coniure against his kingdome, these are enemies to our peace and welfare, & labour the downesull and destruction of our soules.

The state whereunto we are called, Rolloc. de voc. t. 1. is light, God himselfe, and that bles­sed condition of man in Christ. For this condition is most excellent and happy, replenished with much ioy, many comforts, and peace vnspeake­able. Wee are called to holinesse and grace, which are vndoubted fore­runners of happinesse and glory.

We are called to God, the father of lights, the fountaine of felicitie, Iam. 1.17 the wel-spring of life, the giuer of all grace, Psal. 16.11. in whose presence is the fulnesse of ioy: and at whose right hand there are pleasures for euermore.

The time of this calling, is either generall, or particular.

The generall time, is in this life be­fore death. For after death there is no calling, neither outward nor inward. God offers and confers his grace in this life onely: this is the time of mer­cy: after this life there is nothing but [Page 76] the expectation and possession either of happinesse, or of misery without possibilitie of mutabilitie.

The particular time of any mans ca­ling is not reuealed, M. Perk. on Iude. 1. Acts 1.7 but layed vp in the secret counsell of God, in whose hands times and seasons are. Yet the extent of the time is large enough, thogh stinted, euē the time of this life: some the Sixt houre, some at the Ninth, and others at the Eleuenth. Da­uid, Iohn Baptist, and Timothie were called yong; Onesimus, the Ethiopian Eunuch, and S. Augustine were men growne, and the Thiefe was called vp­on the Crosse, ready to die.

Here further wee must vnderstand, that when God did first beginne this worke of grace, wee are no way A gents, Ephe. 2.1 being dead in sinnes, but meere Patients, God himselfe being the onely Agent before he hath reuiued vs by his spirit. Perk on Matth. 23 37 When a man is dead, chafe him and r [...]bbe him, put Aquavitae into him to warme him at the heart: when this is done, take him by the hand, plucke him vp, and bid him walke: for all this be will not stir [Page 77] the least ioint, neither can he. All chafing and rubbing, all speech and perswasion, and all helpes in the world be in vaine, vnlesse the soule bee restored to the bodie. Euen so, no perswasions offered to the minde, nor good desires to the will are of any moment till the image of God standing in holi­nesse, which is a conformitie to the will of God, and the very soule of our soules, be­gin to be restord. First, God must illu­minate the minde with a new light, and he must imprint in the will, a new qualitie or inclination, and in the heart new affections: and hee must giue to the will the act of wel-willing: and so a man being reuiued, and the wil being acted and mooued by God, Phil. 2.13. who workes the will and the deed, it also acteth and moueth by his grace. And thus the will is not meerely passiue, but passiue and actiue also: first pas­siue, and then actiue. And herevpon it is, that Prosper saith; Contra collat. 12 That which is repaired in vs, is not repaired without vs. For when God doth call and conuert vs, after that hee hath quickened vs by his Spirit, hee doth make vs an­swere [Page 78] his call and desire to come and turne vnto him. So then by the way, let vs remember to magnifie the grace of God, In soliloq. c. 15. and to say as Austen saith; That I fell, it was of my selfe: but that I rose, l. 3. in 1. Reg. 7. it was of thee. Gregorie saith, that our good desires themselues are mi­nistered vnto vs through the grace of God. Anshelmus saith: De medit. Red. c. [...]. A te habeo defi [...]e­rare: a te habeo impetrare: That I doe desire, I haue it of thee: and that I doe obtaine, De lib. arb. c. 16. it is of thee. He (saith Augu­stine) worketh both to will and to worke, by ministring most effectuall power vnto the will. [...]n. hir. c. 23. He preuenteth the vnwilling, that he may be willing, and pursues him that is willing, that he will not in vaine. And so much for the time of Vocatiō.

The Properties thereof are foure.

First, it is most free. For God cal­leth whom he pleaseth. Contra gent. l. 1. c. 44. Hee vouchsa­feth grace to whom he listeth. We may not (saith Aquinas) inquire why he should conuert these, and not those: because this depends vpon his bare pleasure. There­fore Augustine vpon Iohn saith; Lib. 3. c. 161. If thou woulst not erre, then doe not desire to [Page 79] determine wherefore he should draw this man, and not that. And againe he saith; Lib. de bono pers. cap. 8 Of two wicked persons that are of yeeres, why the one is so called, as that he follow­eth the Caller, and the other either not called at all, or not so called, as that hee followeth him that calles him, his iudge­ments are vnsearchable. He calleth ef­fectally whom he will: & he hardens whom he wi [...]l. And albeit he call ma­ny with an outward calling, to whom he vouchsafeth not his operatiue and inward calling, yet wee must not ac­accuse him of crueltie or iniustice, but rather admire his iudgements. It was well said of that holy man; Aug. de verb. Apost. Serm. 11. Wilt thou dispute with mee? Wonder with mee, and exclame O the depth! Let vs both consent in feare, lest wee perish in errour. God is our soueraigne Lord, Iob. 37.23. & 36.26. and tyed by no bond to any man. Wee cannot finde him out: he is excellent in power and iudgement, and abundant in iustice: and we know him not.

Secondly, this vocation is an irre­uocable, constant and vncheangeable act of Gods Spirit. Rom. 11.29 Those that are [Page 80] once effectually called by God, man continue so for euer. Rom. 11.26 For the gifts and Calling of God are without repentance. God is faithfull (saith Paul) by whom y [...] are called, [...]. Cor. 18 7. Who shall also confirme you vnto the end, that ye may bee blamelesse in the day of our Lord Iesus. And to the Philippians he saith; I am perswaded that [...]e, Phil. 1.6. that hath begun this good worke in you, vvill performe it vntill the day of Ie­sus Christ. Willet on Iude. Lect. 1 Zach. 4.9. Like as Zerubabel did both lay the foundation of the Temple, and finish the worke: so God will esta­blish and make perfect the worke be­gun in vs at our vocation. Therefore Augustine boldly affirmeth that those are not in this Calling, Epist. 39 ad Paulin. which do not per­seuere vnto the end. Now the reason why those that are thus called, do not fall away, Perk. on Iude. 1. is foure-fold. The first is Gods election, which is vnchangea­ble, and therefore also faith and other the fruits of election cannot be whol­ly lost and ruined. Rom. 1. in. 1. Tim. 1. This (saith Chryso­stome) is the propertie of faith (nunquam penitus decidit, aut omnino turbatur) it neuer wholly perisheth, neither is it altoge­ther [Page 81] troubled. The second is the pro­mise of God in the couenant of grace▪ in which hee promiseth that hee will stand by vs, ser. 32.42. and make vs also to stick to him. The third is the intercession of Christ, who hath prayed effectu­ally for our cōseruation in the world. And the fourth is because we are the members and subiects of Christ, Iohn, 17.11.15. [...]0. who is a puissant and gratious Prince, and a most perfect and blessed Head, and therefore we may be sure that hee wil protect and preserue his subiects, pro­fligate and extirp their enemies, and conuay spirituall sense and motion by his spirit into all his members. So that if they fall, yet they shall not fall a­way: if they sin, yet they sin not with full consent of will. Rom, 7, 29 For they hate & nill in part the euill, which they wil: and they doe not make a trade of sin­ning, but the spirit remaining in them, causeth them to returne to God, and to recouer themselues by true repen­tance. To conclude this property▪ God, when hee calles a man hee per­formes these foure workes of grace [Page 82] First he quickens him and giues him power to answere his call. Secondly, hee giues an execution of this power, and makes him to answere. Thirdly, he giues continuance of that power: yea and addes a fourth, which is an ex­ecution of that continuance: and so it comes to passe that none of Gods Cal­led do fall quite away▪ but though they fall▪ Psal. 37.24. yet shall they not be cast off, for God putteth vnder his hand.

Thirdly this vocation is a very ex­cellent worke of God.

For first, it is an vndoubted token of election: Instit. lib. 3 cap. 24. l. 2 for God by his vocation doth (as Caluin teacheth) manifest his electi­on, which otherwise he keepeth hidden in himselfe. And therefore effectuall vo­cation may be properly called the Te­stification of Gods election.

Secondly, Vocation is the first act of grace vpon the heart. Now the first light and libertie which a close pri­soner se [...]s and enioies, is most ioyous and solacious.

Ad Paul in epist. 106.Thirdly, God (as Augustine spea­keth) by his election did adopt his people [Page 83] to be as sonnes: but yet we see that the [...] take not possession of so great a benefit, vn­till they be called: on the contrarie, we set that those which are called, doe now en­ioy a certaine communication of their ele­ction. Vocation puts vs into an actuall possession of Gods loue.

Fourthly, God by calling his elect, doth (as Caluin affirmeth) admit them into his familie, Caluin. 16. and centoine himselfe vnto them that they may be one.

Fiftly, this inward vocation is an infal­lible pledge of saluation For God denies the speciall efficacie of his spirit to the reprobate for the illustration of his soueraigntie and glorie; Cal. eod. cap sect. 2. and appro­priates it vnto his Elect for the demō ­stration of his mercie.

Sixtly, the excellencie of the Agent doth oftentimes cōmend the act. But it is that great God, who swayeth the scepter of the whole world, 1. Tim. 6.16 and dwel­leth in the light that no man can at­teine vnto, it is hee that inhabiteth e­ternity, 2 Tim. 1.9. 2 Cor. 4.6. & spanneth the heauens with his fist, who calleth vs with this calling. God, that commanded the light to shine [Page 84] out of darkenesse, is he, which hath shined in our hearts, to giue the light of the know­ledge of the glorie of God in the face of Ie­sus Christ. He, and he onely is our ef­fectuall Caller, and neither man nor Angell.

Seuenthly, this calling is an argument of admirable power in God, & of his infinite mercie to vs. For as he shewed his power in creation, in ma­king things to bee that before were not: euen so hee manifests his power in his effectuall vocation, in calling men (that were dead in sin, and worse then nothing by their owne deserts) to liue the life of grace, and in breathing into them the breath of life, which was vtterly expired by their fall in A­dam. Yea the Lord may seeme to ex­hibit more power when he calles men, then when he did create him: for at his creation there was none to hinder him: but at his vocation there were many hinderers & great impedimēts, (though all inferiour vnto GOD). There is the Diuel and his suggesti­ons: there is the World and her incan­tations, [Page 85] scandals and allurements: & there is our owne flesh, the rebellious corruption of the heart. All these God must vanquish, and he must per­swade and incline our wils, and of nil­lers make vs willers, before he perfit and accomplish in vs this his glorious and thrice-happy worke of grace. Se­condly this calling is a notable testi­mony of his grace and mercie to vs▪ in that it pleased him to shine vpon vs with the light of his spirit, and to cast his gratious eies vpon vs, who were by sin more loathsome then a carion, and more stincking then any dunghil. What are wee, that God should bee mindful of vs, and visit vs with his grace? The Starres are vncleane in hi [...] sight: how much more man a Worme, [...]ob, 25, 5, 6 e­uen the son of man, which is but a worme? As God declared his goodnes in crea­tion by communicating a beeing vnto things, that had no beeing: euen so the same God doth manifest his mercy in vocation by ministring life vnto those, that before were miserable, and void of life. And indeed there is more [Page 86] goodnes shewed, more grace exhibited in restoring a man out of his grie­uous and inextricable miserie, and in curing him of his cursed blindnesse, then in giuing him a beeing, hauing none before, & in making him to see, hauing no sight. To raise a dead soule from the death of sin vnto a superna­turall life, is a greater worke of mercy, then to raise a dead body from bodily death to liue a naturall life.

Eightly, this effectuall calling doth farre surpasse our naturall propagati­on or procreation. For in this we are but taken (as it were) out of our fa­ther Adam: but in the other wee are both taken out of the first Adam who­ly corrupted, and set also into the se­cond Adam Christ Iesus, 1 Cor. 1.30 Who of God is made vnto vs vvisedome, righteousnes, sanctification and redemption.

M. Perk. on Iu [...]e. 1.Lastly, this calling (that the excel­lencie thereof may yet appeare) rati­fies all our couenants with God. Men in their Baptisme enter couenant with God, but often start from it, and will not stand to it, so as the couenant is [Page 87] onely made. But when as a man is ef­fectually called, the couenant is not onely made, but truely accomplished, and that on mans part, Haec clariss [...] Perk

The fourth and last propertie of ef­fectuall vocation, 2. Pet. 1.10. is that it may be dis­cerned by certaine signes thereof.

This estimation or discerning of it, is two fold, infallible, and coniecturall.

Coniecturall discerning or determi­ning of it, is especially when in our iudgement of charitie wee deeme of others, as of the called of God, by their outward profession and conuer­sation in the world. Rom. 1.6.7. [...] Cor. 1.2 And thus Paul cals the Romanes & Corinthians Sancts by calling, whereas notwithstanding it is not vnprobable, but that there were some hypocrites among them. For visible Churches are like a uet, where in is taken both good fish and bad: or a barne, wherein is cockle and good corne: or a garden, in which grow both stincking weeds and pleasant flowers, the nettle as well as the rose.

The certaine and infallible discer­ning and determination made of ef­fectuall [Page 88] vocation, is either when by a speciall and extraordinary reuela­tion from God, one man discernes & determines infallibly of the calling of another: this (I say) is performed, whē it is performed by a special work of God. For he alone vnderstandeth the heart. Cor. 2.1 [...] For what man knoweth the things of a man, saue the spirit of a man which is in him? All is not gold that glisters. ser. 17, 9 10. The heart is deceitfull & wic­ked aboue all things, who cā know it? I the Lord search the heart and try the reiues.

Or else secondly, this infallible de­termination and discerning is made, when a man determines of, and dis­cernes his owne vocation by certaine workes of Gods spirit, which are in­fallible testimonies and tokens of it, and by which we may make our cal­ling sure, 2. Pet. 1.10 as Poter would haue vs.

The signes of effectuall Calling are these.

First, the Calling of God works in vs another call, whereby wee call vpon him, and seriously seeke vnto him and desire his grace. Now to de­sire [Page 89] the helpe of grace is the beginning of grace. Aug. de cor. & grat. c. 7. To call vpon God constantly and sincerely for his grace, is a worke of grace, and therefore an vndoub­ted token of our calling vnto grace.

Secondly, D Willet on Ioh. 17.6. the attentiue hearing of the word is a marke of our effectuall vocation. For as a man is iudged to be sicke and diseased, when his sto­mack cannot brook nor digest whole­some meats: so the soule of that man cannot be sound, to whom the word of God hath no pleasant tast. But when a Man can say with the Prophet Dauid; Thy word is sweeter to me, Psal. 19.10. & 119.14, 3 then the hony or hony combe: by this we may gather an assured trust that wee are giuen vnto Christ, if we do continue in hauing delight still. For otherwise a sicke man may haue some while a relish of his meat, when there is some intermission of the disease, but it hol­deth not long; so is it with them that haue for a while some tast of the word of God, and afterward fall a­way; Haec Clariss. Will.

Thirdly, the Sheepe of Christ are [Page 90] such, as are called home out of the vast wildernesse of this world vnto Christ their sheepheard. Therefore by what notes these Sheepe are dis­cerned, by the same a man may know his calling. Christ saith, that his sheep know him, heare his voyce, and follow him. Iohn 10. If therefore we know, acknow­ledge and embrace Christ, if wee heare and hearken vnto his voyce to doe it, if we study to resemble, imitate and follow him in loue, meekenesse patience, humilitie, iustice, fidelitie, trueth, confidence and compassion, we may assure our selues that wee are his Sheep, effectually called home in­to his fold.

Furthermore, the Romanes are by Paul entituled the called of Iesus Christ. Rom. 1.6. The Corinthians are said to bee Saints by calling. 1. Cor 1.2. 2. Thes. 2.14. The Thessalonians (some of them at lest) were effectually called. Now Paul saith of the called Romans, that they obeyed from the hear [...] vnto the forme of the doctrine, Rom. 6.17. whereunto they were deliuered. Of the called Corin­thians hee saith, that in all things they [Page 91] were made rich in Christ, 1. Cor. 1.5, 7. and were not destitute of any gift: and that howsoe­uer some of them were before their calling notorious sinners committing [...]orrible and transcendent enormities [...]et now since their calling they were rashed and sanctified and so become new men. 1. Cor. 6.9, 10, 11. And as concerning the Thessa­lonians he saith, that the Gospel was not to them in word onely, but also in power, 1. Thes. 1.5, 6, 9. and much assurance, and that they be­came followers of him and of the Lord, and receiued the word in much affliction, with ioy of the holy Ghost, 2. Thes 1.3, 4. and turned to God from Idoles to serue the liuing and true God, and increased in faith and mu­tuall loue, and were patient & faithfull in al their persecutions & afflictions. So then if with the Romanes we performe hear­tie obedience to the word: if with those Corinthes, we be rich in spirituall graces, and haue purged our heartes by true repentance from our former iniquities▪ if we be mortified and re­newed: if like those good Thessaloniās we receiue and beleeue the Gospell, if we follow the Lord & his faithfull em­bassadours, [Page 92] if we entert [...]ine the word with ioyfulnesse notwithstanding all afflictions, if we turne to God from all our owne Gods, our owne delights and vanities, to which wee had wedded our heartes, if our faith in­crease, and our loue abound, and if we haue patience and faith (as they had) in all our crosses and afflictions, then may we assure ourselues that wee are effectually called, as they were.

Finally, 2. Pet. 1.10. Peter, exhorting vs to giue diligence to make calling sure, addeth that if we doe these things wee shall neuer fall. Vers 5.6.7. Now what these things are hee sheweth; to wit, that they would ioint vertue with their faith, and with ver­tue knowledge, & with it temperance and with temperance patience, & with patience godlines, & with it brother­ly kindnes, and with brotherly kind­nes loue. If therfore these graces shine within vs, and bee fast rooted in our hearts, and vnited in our liues, we may assure our soules of our effectuall cal­ling▪ if we do these things, we shall ne­uer fall: and if we shall neuer fall, then [Page 93] may wee safely conclude that God hath effectually called vs to light and glorie.

And thus much concerning effectu-vocation, which is the first meane whereby God executeth his eternall Election.

CHAP. 5.

THE second is Iusti­fication. For those, Rom. 8.30. whom hee calleth effectually in time▪ hee also iustifieth actually in time. To iustifie is to re­pute or account one iust. Pro. 17.15. He which iustifieth the wicked, that is▪ he which reputeth and iudgeth him to be iust, is an abomination to the Lord. Luke 16.15. You iustifie your selues before men; that is, You would be esteemed iust. [Page 94] To be iustified is to be cleared, or to bee reputed, iudged, and pronoun­ced iust.

To be iustified then before God, is to be reputed and esteemed righteous in his sight.

Iustification therefore (in his pro­per significatiō) is an Acceptance, Cal. inst. l. 3. c. 11. s. 2. wher­by God esteemeth vs as righteous being re­ceiued into fauour. Or

Trelc. Instit. l. 2.Iustification is a iudiciall and gracious worke of God, by which hee iudgeth the Elect (being in themselues obnoxious to the accusation and curse of the Law) to be iust by faith for Christ through the im­putation of his iustice, and that vnto the praise of his glorious grace, and to their owne saluation.

The principall efficient of Iustifica­tion is God the Father, in the Sonne, by the holy Spirit: Mark. 2.7. Rom. 8.33. Is. 43. [...]5. Greg in Psal. poen. For who can forgiue sinnes but God alone? It is God that iusti­fies. I (saith the Lord) euen I, am hee that putteth away thine iniquities. It [...] meet that he should be our pardoner, who was our Creator, and that he should bee the giuer of grace, who was to all the au­thor [Page 95] of nature. Trelc. Inst. l. 2. It is his office to absolue the guiltie, by whose iustice hee was made guiltie: It belōgs to him to pronounce a man to be iust, whose will is the rule of iustice: it is his prerogatiue to giue sen­tence of life and death, because he is by na­ture, right, and office the highest Iudge.

The instrument, whereby the bene­fit of Iustification is offered and pro­claimed, is the Gospel: Acts. 5.20. Act. 13.16. 2. Cor. 5. [...]8. which there­fore is called the word of life, the word of saluation, the word and ministerie of Reconciliation.

The outward instruments▪ whereby our iustification is sealed and confir­med to vs, are the two Sacramentes, Rom. 4.11. and thereupon Circumcision is called the Seale of the righteousnesse of faith.

The inward Sealer of our iustifica­tion is the Holy Ghost, who testifieth and sealeth it to our consciences so as that we may perswade our hearts of it

The Ministers, and liuely instruments, for the proclaiming, testifying and pronouncing our iustification to vs are the Messengers and Prophets of the Lord, according to that of Christ▪ [Page 96] whose sinnes ye remit, Matth. 18.18. they shall be remitted to them: and whose ye retaine they shall be retained.

The onely internall instrument, where­by we apprehend and receiue the grace of iustification offered vnto vs by God, Perk. on gal. 2.20. is a true sauing faith.

Iustifying faith is a gift whereby wee apprehend Christ and his benefits.

Or, it is a worke of Gods Spirit in the heart, whereby we receiue and lay hold on Christs obedience, for the pardon of our sinnes with God, and his accepting of vs as righteous in his [...]ight.

The authour of faith is God. For vnto vs It is giuen to beleeue. Phil. 1.29. This is the worke of God (saith Christ) that yee be­leeue in him whom hee hath sent. Faith both begun and finished is the gift of God, as Austen truly teacheth. Ioh. 6.29. De praed. c. 9. 1. Cor. 13.13. 1. Tim 1.5. Ioh. 1.12. Gal. 3.14.

The proper forme and life of faith is not charitie, which is a distinct gift of God, and a fruite of vnfeigned Faith, but the Apprehension and Application of Christ, and his benefites vnto our selues particularly.

[Page 97]The proper obiect of a sauing faith is Iesus Christ, God-man, 1. Tim. 2 [...] ▪ and Mediator betwixt God and man, Remigius saith; In 10. Psal. My whole faith is in Christ: by him alone I beleeue that I am iustified and saued. Li. 2. in Mar. [...]. cap. 8 And Beda saith; The scope of my faith is Christ: the end (or marke) of my faith (whereat it aymeth) is the Sonne of God.

Now to be iustified by faith, is to be iustified of God for the righteous­nesse of Christ apprehended by faith: Instit. l 3. c. 11 s. 2. or (as Caluin speaketh) he shall be iusti­fied by faith, who being excluded from the righteousnesse of works, apprehendeth the righteousnesse of Christ by faith, where­with he being inuested doth appeare in the sight of God as righteous, and [...]ot a sinner.

So that faith doth iustifie in respect of her obiect onely, and not as any meritorious or proper efficient of iu­stification. [...]ucan Loc. 31. quaest. 35 Euen as the hand that re­ceiueth the treasure which is giuen, doth not make the receiuer rich, but the trea­sure it selfe: so neither the worke or action of faith doth iustifie vs, but Christ him­selfe, whom we doe apprehend. And this faith, be it weake or strong, is yet a­ble [Page 98] to receiue the righteousnesse of Christ: euen as a palsie or shaking hand, may receiue a iewel of a king as truely, though not so firmely, as the hand that is whole and sound.

And further, this sauing faith is the onely hand, whereby wee doe receiue Christ and his merites. Gal. 2.16. No man is iusti­fied by the workes of the Law, but by the faith of Iesus Christ. Ser. de humil. Basil saith; This is to glorie in the Lord, when a man doth not boast of his ovvne righteousnesse, but doth acknowledge that hee is destitute of true righteousnes, & that he is iustified by faith alone in Christ. Serm. de fide & luce [...]. Chrisostom saith; Without faith no man hath obtained life: but I am able to shew that a faithfull man both liued and obtained the kingdom of heauen with­out workes. For the thiefe did onely be­leeue, and was iustified. It was well said by Roffensis▪ Fides faeta bonis operibus, iu­stificat ante partum: Faith being bigge with good works, Non preced [...]nt iustifi­ [...]andum sed sequuntu [...] [...]ustifica­tum. doth iustifie a man before it bring them forth. For as S. Augustine saith; Good works doe not goe before him, that is, to be iustified, but follow him that i [...] already iustified. And though good [Page 99] workes must neuer bee seuered from faith in the person iustified, yet they must be sundred in the act of iustifica­tion. Though the eie bee not alone, yet it sees alone: and though the head consult & inuent alone, yet it is not a­lone, but ioyned to the body: so though faith be not alone in the faith­full man, yet it alone doth iustifie.

And thus wee see how to esteeme of faith, the Sacraments, and the Mini­sters of God, alwaies remembring to ascribe our iustification vnto God, Father, Sonne, and Holy Ghost, Matth. 6.12 Eph. 4.32. 1. Cor. 6.11. In Rom. 4. & 5. as the proper and principall efficient thereof, as the Scriptures teach vs▪ and confessing with Primasius, that God doth iustifie the wicked (per solam fidem) by faith alone, and not by workes.

The internall impulsiue cause of Iusti­fication (which mooueth God to iusti­fie vs) is his grace and meere beneuo­lence and not our works past, present, or to come, how glorious so euer. Paul saith, we are iustified freely by his grace, Rom. 3.24. In Psal 30 And Augustine saith, that it is the ineffa­ble grace [...]f God, that hee which is guilty [Page 100] should be iustified. Because all men are shut vp vnder sinne: the saluation of man (as Anselme saith) doth not now consist in the merits of men, Comment in Rom. c. 11 but in the mercie of God. Yea Bellarmine himselfe inge­niously confesseth that by reason of the vncertenty of our owne righte­ousnesse, De inst. l. 5. c. 7. and the danger of vaine glo­ry ( Iutissimum est) it is the safest course to repose our (fiduciam) Whole confidence (in solu De [...] misericordia) in the Sole mer­cie and goodnesse, of God.

Now then we must not imagine that this grace of God is procured by our workes, but that it doth proceed free­ly from the Lord. No merit of man (saith Anselme) doth goe before the grace of God. In 5. c. Rom Thou hast done no good (saith Augustine) and yet remission of sinnes is giuen thee. [...] Psal. 31. Let thy works be marked, and they are found euill. If God should re­ward those workes according to their due▪ he should condemne them. But God doth not giue thee the punishment that is due, but giues thee grace, Do not & grat. cont. Pel. cap. 4. which is not due. And againe he saith; The grace, with­out which neither Infants, nor men of [Page 101] yeares can be saued, is not payed by deserts, but giuen without desert: and thereupon is called grace.

The externall impulsiue cause▪ or me­ritorious efficient of our iustification is not our owne workes, virtues or obe­dience. First because they bee the Lords due, by vertue of many bonds. Luk. 17.10. When we haue done all that is biddē vs, we haue done but our due, no more then wee were bound to due. Now shall wee thinke that the discharging of one duetie can satisfie Gods iustice for the omission of many dueties, and the commission of many faults? Se­condly, all our righteousnesse is as a stained cloth▪ Gregorie saith, Mor. [...] 6▪ [...] 14. & l. 21. c. 15 & lib. 5. [...]7. All m [...]ns righteousn [...]s i [...] found to be vnrighteousnes, [...]f God strictly iudge it. Our very iustice being brought to the rule of Gods iustice, is iniustice: & that stinketh in the s [...]uerity of the Iudge, which shineth in the estima­tion of the Worker.

And albeit our good works are per­fit in respect of the Spirit, from whom thee first flow, yet are they polluted when they passe from vs, because [Page 102] they rū through our corrupted hearts and wils, as faire water which runnes through a dirty channell: Shall wee now say that our perfect righteous­nesse can merit any thing of that righ­teous Iudge, before whose iustice no­thing polluted can stand vncondem­ned? Lib. 9 con [...]es. cap. 13

Wo vnto the laudable life of men (sath A [...]gustine) if God should examine it and lay aside his mercie. Thirdly, our best actions are not answerable to the benefits of iustification. But in rea­son hee which meanes to merit any thing, must bring that which is equal to that which hee seekes to merit. fourthly he that wil merit of another, must not thinke to merit of him, vn­ [...]esse he bring some thing of his owne to merit with, and not that which is his, of whom hee doth intend to me­rit. But all our vertues, our Faith and good workes are Gods (so farre as they bee good) and not ours. For what haue we, 1. Cor 4.7. Ioh. 15 5. which wee haue not recei­ued? Without me (saith Christ) Ye can d [...]e nothing. Of our selues we are not [Page 103] able to thinke one good thought When we e [...]ther beleeue or worke, Fulg. l 1. ad Mon. though that faith be ours, and albeit the workes [...]e ours, yet when we haue them, we haue them not of our selues, Lib. [...]. de bono pers. c. 7. but they are giu [...]n of God. Whatsoeuer (saith Augustine) Cornelius wrought well (Totum D [...]o dandam est) it must all be ascribed vnto God, lest any mā happily should exalt him­self. Therfore it is absurde to think we merit any thing by good deedes Fiftly, good workes in nature follow Iu [...] ­tification. Augustine saith; De spir. & lit. c 26. Expo. inclinat ep. ad R [...]m Iustifica­tion goes before the doers of the law. M [...] being iustified by beleeuing, begin af [...]er­wards to liue righteously. Rom 4.5. And Saint Paul saith that God doth iustifie the Vngodly. By which then it is plain [...] that no man is iustified for his works. Finally, wee haue the sentence of the Scriptures with vs, and the iudge­ment of the auncient Church. Gal. 2.16. Wee haue beleeued in Iesus Christ (saith Paul) that we might be iustified by the faith of Christ, and not by the workes of the lame: because that by the workes of the law no flesh shall be iustified. God both saued vs, [Page 104] not according to the workes of righteous­nesse which we haue done, Tit 3.5. but according to his mercie. Epist. 71. Ambrose saith: Let no man glorie in works, because no man is iustified by his works. In Psal 67 Augustine faith: The vn­godly is iustified by faith without the me­rits of good workes. In Rom 8 Primasius saith: It is Gods purpose to iustifie the wicked by faith alone, without the workes of the law, Serm. in C [...]nt. 23. Ser 61 in Cant. or any other merits (of ours) what­soeuer. H [...]mini [...] iustitia, indulgentia De [...]. Gods pardon (saith Bernard) is mans righteousnesse. My merit (saith hee) is Gods mercie. Wee conclude there­fore▪ De Vita [...]eata & la [...]. saying with Ambro [...]e; Wee are not iustified by works▪ but by faith: because fleshly [...] is an impedimēt to work: and with Primatius, In 4. c Rom. God doth iustifie the vngodly, but not by works, which [...]e wan­teth. For if he should iustifie him accor­ding to workes, he must be punished, and not deliuered.

The externall mo [...]er then and me­ritorious efficient of our Iustification is Christ by his obedience. 2. Cor. 5.21 For God made him to be sinne for vs, who knew no sinne, that [...]e should be made the rightous­nesse [Page 105] of God in him. Rom. 3.24 Wee are iustified through the redemption, that is in Christ Iesus, whom God hath set foorth to bee a reconciliation, through faith in his blood▪ Ad Ponif. [...]. [...]. c. 4. Augustine saith; Christ alone hath [...] the punishment for vs without his [...] demerits, that we might obtaine grace by him without good merits. Christ (saith Basill) is true righteousnesse, [...] [...]iuin [...] [...]. vvho is made vnto vs of God, righteousnesse, vvisdom▪ sanctification and redemption. Pe [...]k. on Gal. 216.6. As the [...] couered the dike and the De­calogue: so he couereth [...] sinne, and hee hides our bodies and soules from the furi­ous indignation and vengeance of God.

Now the obedience of Christ, is two-fold▪ actiue and passiue. The for­mer stands in his perfite fulfilling of the Law: the latter is contained in his passion both in life and death.

By the passion of Christ our sinnes are remitted. Therefore Peter sa [...]th: 1. Pet. 2.24 that he bare our sinnes vpon the Crosse. Reu. 1.5. And Iohn likewise saith: that he washed v [...] from our sinnes in his blood. And long before them the Prophet Esay saith: Esa [...]3.5 that he was vvounded for our transgres­sions, [Page 106] and by his stripes we are healed. [...]om 3, in Marc. Re­mission of sins (saith Chrysostome) is on the blood of Christ. His death (saith Am­ [...]ose) is the iustification of sinners. [...]n. 4, cap ad Galat. By it gods iustice is fully satisfied, his wrath is appealed, and [...]ll punishments tem­porall and eternall deserued by sin are quite remoued.

By his fulfilling of the Law we are reputed and esteemed righteous. Rom. 10 4 For Christ is the end of the Law for righte­ousnes vnto euerie one, [...]. Cor. 1.3▪ that beleeueth. [...]e was made vnto vs of God righteous­nes. Rom. 5, 1, Serm in Cant. 6.1▪ By the obedience of this one, mani [...] shall be made righteous. Lord (saith Ber­nard) I will remember thy righteousnes onely: for that is also mine. For thou art made vnto me righteousnes of God. Now this his righteousnesse is not ours, but his originally, & is made ours by Gods tree imputation. It is imputed to vs & by God accounted ours (Christ being our Suretie, and standing in our stead) and so appropriated to vs, as if we had performed it in our owne persons. Serm. ad [...]il Temp. Ep. 190. Bernard saith that the righteousnesse of Christ is imputed to vs. And againe; the [Page 107] iustice of another is assigned vnto man, be­cause he wanted his owne. The satisfacti­on of one is imputed vnto all. And no mā must thinke it strange that the obedi­ence of Christ could satisfie for the disobedience of all the Elect, & make them to bee reputed righteous with God. For in that it was the obedience of God, that is, of that holy man, Act. [...]0.28 who was true God, it was of endlesse merit, & of inualuable value with the Lord. The perfection and merit of this obedience comes from the dignity of his person, that did obey. And though iustification bee through Christ, yet God may bee sayed to iustify freely, because it comes freely to vs, wee doe nothing for it: and because also it was his free loue, Iohn. 3.16, which moued him to send his sonne to suffer for our sins and to fulfil the Law fully for vs. Nei­ther must any man imagine that Christ did not fulfill the Law for vs, but for himselfe onely, and consequently that his actiue obedience is not imputed to vs. Rom. 10.4. For Christ is not onely our re­demption, but he is also the perfection [Page 108] of the Lawe for vs that beleeue in him. Whereupon it is that Ambrose saith; He hath the perfection of the Law, who beleeueth in Christ. [...]ucan. Lo [...] 31. qu. 14. Moreouer Whole Christ is giuen vnto vs with his bene­fits. Otherwise, if his Passiue obedi­ence were onely imputed to vs, it would follow that ha [...]fe Christ were onely giuen vs ( Patientem, non Agen­tem) to wit, as he is a Patient, and not an Agent, or dooer of those things, which are pleasing to his Father, and ( auferentem peccat [...]) onely as he takes away sin and death, and not ( aff [...]ren­tem iustitiam) bringing righteousnes. [...]. 9▪6 But he was not borne for himselfe, but for vs, and was giuen vnto vs, that hee might both doe for vs the things that were to be done, and suffer the things, which were to be suffered. [...]k on Gal. 2.16. Againe▪ Christ as man fulfilled the Lawe for▪ himselfe: that hee might be in both natures an holy high Priest, & so con­tinue. Neuerthelesse as Mediatour, God and Man, hee became subiect to the Law, and in this regard he did not fulfill t [...] Lawe for himselfe, neither [Page 109] was he bound so to doe. Neither must this seeme strange to any, that the Law should both exact obedience, and the penalty too. For howsoeuer in the state of innocency, the Law threatned the penaltie, and onely exacted obe­dience: yet since the fall, it doth both exact obedience, & the punishment. The threatning of the Law exacts the punishment: the precepts exact obe­dience. And albeit Christ hath kept the Law fully for vs, yet none must from thence conclude, that therefore we are not bound to keepe the Law. [...]hat (saith one) which Christ did, M Perk. ibid. we are not bound to doe for the same end, and in the same maner. Now he fulfilled the law in way of redemption and satisfaction for vs: and so doe not we fulfill the Law, but onely in the way of thankefulnesse for our redemption. And though we be bound to obey the Lawe, yet wee must not thinke that God will reiect our obe­dience for the weakenes of it, as hee would haue reiected Christs, if his had beene imperfect. For he was our Mediatour, and therefore his obedi­ence [Page 110] was of necessitie to be most per­fect, or else Gods iustice had not been satisfied, and so we had perished: and besides, all our imperfections and de­fects whatsoeuer are couered with his perfection as with a vaile, and so our weake obedience is accepted, and not contemned. Finally for our com­fort we must know, that if we respect the Trueth of that righteousnes, which is imputed to vs, weare accounted as truly righteous before God, [...]re [...]. [...] stit lib. 2. as Christ himselfe is: but if we regard the quan­tity and subiect, Christ is more iust, thē we, Because he is originally and actu­ally righteous, but we by imputation: he is subiectiuely iust and by inhe­rency, but we by application & relati­on in him and vnto him. And yet we must not therefore thinke our selues to be redeemers. For his obedience is imputed to vs onely for our owne re­demption, Perk ref. Cath. and not as it is the price of redemption for all the Elect. As for example, Christs righteousnes is imputed to Peter, not as it is the price of redemp­tion for All, but as it is the price of redemp­tion [Page 111] for Peter. And so much for the ef­ficient causes of our Iustification.

The matter of iustification (accor­ding as are the parts thereof) is two­fold; Remission of sins, and Gods ac­cepting of vs as righteous men.

Remission of sins is a gracious act of God, whereby for the merit and sa­tisfaction of Christ he doth perfect­ly forgiue both the fault and punish­ment. Ephe. 1, 7 Therefore Paul saith that by him wee haue redemption through hi [...] blood, Rom. 8.1. Heb. 1.3. 2 Cor. 5, 1 euen the forgiuenes of sinnes accor­ding to his rich grace: and that there is no condemnation to thē, that are in Christ Iesus, who hath by himself purged our sins, and by whom the Father hath recon­ [...]iled v [...] vnto himselfe. Now it were ab­surd to thinke that the punishment is ret [...]ined, when the sin is remitted: For if the proper cause bee defaced, then the effect thereof must needs be also abolished. If the bodie bee remoued, the shadow thereof remaines not. So if sin bee pardoned, the punishment is remitted. As for the cros­ses, which the faithfull suffer, they are [Page 112] to bee reputed curses or penalties of vengeance inflicted of God as of an ireful & direful Iudge, but they are to be esteemed onely as tryals, or as pu­nishmēt of castigatiō imposed of god, as a louing father desiring the welfare & weldoing of his childrē. Reu. 3.19. Heb. 12.6. [...]. 11. As many as I loue (saith the Lord) I rebuke & chasten: He scourgeth euerie sonne, vvhich he receiueth. If therefore ye be vvithout cor­rection, whereof all are partakers, then are ye bastards, and not sonnes. Novv no cha­stening for the present seemeth to bee [...], but grieuous: yet afterward it bring­eth the [...] fruit of righteousnes, vnto thē which are thereby exercised. The Lord tries vs by afflictions, as gold is tried in the furnace with fire. He keeps vs by the crosse within our limits, as wa­ter is held in with bankes. And with the thorny hedge of troubles & vexa­tions hee keepes vs within our owne walkes and pastures, being by nature giuen to break out and stray. There­fore Dauid saith, Before I was afflicted I went astray: Psa. 119.6 [...]71▪ but now I keepe thy word▪ it is good for mee, that I haue beene af­flicted, [Page 113] that I may learne thy statutes. Blessed is the man, whom thou chastisest. For it is certaine, God scoureth away the infirmities of his Saincts by many afflicti­ons. It is the Lord, which sendeth crosses to his children to saue thē, that they freese not with the wicked world in their dregs. Lib, 4. Ep. 4. For this end (saith Cyprian) the Lord re­buketh, that hee might amend vs: to this end he mends, that he might saue vs. De p [...]n, et confe [...]. Augustine saith that sorrowes before pardon of sins are the punishments of sin­ners: but after pardon, they are the trials and exercises of iust men. And so for death it selfe, the sting and strength thereof, which is sin, is abolished by the death of Christ vpon the crosse, 1 Cor, 15 56. Rom, 4.25, & therefore is to bee reputed but as a triall or chastisement, whereby the Lord doth teach vs humilitie and the flight of sinne, and doth exercise and proue our faith, fortitude and pati­ence.

And though in respect of sinne it be the entrance of Hell, yet through the death of Christ, it is become the gate of heauen, and as Cyprian speak­eth [Page 114] ( Ianua vitae) the dore of life. It doth (as it were) conuey vs out of the wil­dernes into Canaan, out of a trouble­some Sea into a quiet hauen, and out of earth into heauen, from woe to weale, and from men to God: yea it becomes the death of sinne, that first gaue life to it. De Christ. rel. par. 2. We conclude therefore this truth with Vrsinus, saying, God doth not hate vs, neither hath he a will to pu­nish vs for those sins for which Christ hath sufficiently satisfied: in whom also we haue remission of those, (sins of omission) and all other our sins, so that by his onely merit we are reputed righteous before God.

The second part of Iustification is Gods gracious acceptation, wherby he doth for the merit of Christs actiue o­bedience by faith receiued of vs, ac­count vs iust and pure, and honours vs with the crowne of life. And in this respect we may truely be sayed to be iust, perfect and holie men: because we stand clothed with the most per­fect righteousnes of Christ, which is reputed ours, in which, appearing be­fore our heauenly father, wee doe re­ceiue [Page 115] a blessing, as Iacob did of Isaack, Gen 27.15 27. hauing on his elder brothers garmēts. Neither must it seeme strange vnto vs that we should be accepted righteous for the righteousnes of an other. For albeit this righteousnesse be Christs, primarily and by way of inherence, yet it is ours by Gods donation and by the application of faith; Bucan Loc. 31. qu. 27. As the pai­ment of our debt is another mans, so farre forth as it is discharged by him: but it is our payment, as it is imputed to vs. A­quinas saith well: The head and the member is as one mysticall person, and therefore the satisfaction of Christ per­taineth to all the faithfull, as to his mem­bers.

The forme or formall cause of Iu­stification is not faith, loue, nor any o­ther vertue, neither is it an infused quality, or habituall sanctity inherent in vs. For this were to confound iu­stification and sanctification, which are very different acts, Bucan. Loc. 31. qu. 22. Rom. 4, 2, Phil, 3, 9, as wee shall hereafter shew. But the righteousnesse of Christ imputed, considered as it is im­puted of God, is the forme of iustification. [Page 116] Or, Trel [...]. Instit. lib. 2. the proper and onely true forme of iustification is the free imputation of the righteousnes of Christ, by which the merit and obedience of Christ are applied to vs by vertue of that neare communion, whereby he is in vs and we in him. Now God is said to impute the righteous­nes of Christ vnto a man, when hee doth adiudge, decree and giue it to him, and account and reckon it as his owne, and for the merit and worthi­nes of it doth pardon & acquite him, and repute him righteous. Epist. ad Diog [...]. O sweete exchange (saith Iustin Martyr) O vn­searchable vvorkemanship, O benefits sur­passing all expectation, that the iniquity of manie should be couered in one iust person, and that the iustice of one should make ma­nie, that are vniust, to be reputed iust. If one (saith Bernard) did die for all, then all died: Epist. 190. ad Innoc. to wit that the satisfaction of one might be imputed vnto all, as that one bare the sins of all. Now Christ bare our sins and was made sin for vs, 2 Cor. 5.21. not as if our sins had beene infused into him, and had beene inherent and inhabitants in him, but because they were impu­ted [Page 117] to him, and reputed his, as if they had beene committed by him, he sup­plying our place, as our Surety and Mediator: euen so his righteousnes is made ours, not as though it were in­fused or translated into vs as a thing inherent and inhabiting in vs, but be­cause it is reputed ours and imputed freely to vs, as if wee our selues had wrought it in our owne persons. And of this opinion was S. Augustine, Euchi. cap, 41. In explic. cat. a Pare [...] edit. 1589 page. 448. We are the righteousnes of God in him, as he is sin in vs, to vvit, by imputation. With whom consenteth Vrsinus, the imputa­tion of the righteousnes of Christ is not the transfusion of righteousnes or of qualities into vs, but the absolution from sins in the iudgement of God, for the righteousnes of an other. For iustification and remission of sins are the same. For to iustifie is for God not to impute sin vnto vs, but to ac­cept vs for righteous, & to absolue or pro­nounce vs iust for the righteousnesse of Christ imputed.

The end of Iustification in respect of God, is the glory of God in an ad­mirable composition of iustice and [Page 118] mercie; of iustice, because hee would haue his sonne to satisfie for our sins, rather then that they should escape vnpunished; and of mercie, because it pleased him to impute and appropri­ate the satisfaction of his sonne vnto vs, rather then we wretches should be destroyed. Ob. But some will perhaps i­magine that God shewed neither iustice, nor mercie: no iustice, because he punished an innocent for the nocent, & set his teeth on edge, whereas they had eaten the soure grapes: and no mercie, because hee forgaue none without a satisfaction. Ans. It is true indeed that the innocent was punished: but yet it was done willingly, and not by constraint▪ and he was of the same nature with the nocent, and was also such a potent innocent, as that he did satisfie the iustice of the Iudge to the vtmost, and conquer all his punishments with facilitie. Neither must we deeme the mercie of God to be withheld, or not exhibited because he did not forgiue without a satisfaction For first, it was of his sole benignitie and perfect mer­cie, [Page 119] without the preuision of any me­rit, that he came to satisfie, who made the satisfaction for vs. 1 Ioh. 4.10 Herein (saith Iohn) is that loue, not that we loued God, but that he loued vs, and sent his sonne to be a reconciliation for our sins. Secondly, it is his grace that hee doth apply the satisfaction of his sonne vnto vs, who were disposed thereunto by no gift, or merit. Thirdly, we must consider that Gods iustice is so infinitely abso­lute, as that we could not bee iustified without a Mediator. Note. God could not forgiue sinne without a satisfaction. For otherwise what need was there that the soone of GOD should be brought (as he was) to such horrible miserie and to such an accursed death? A kinde father would try any way, ra­ther then he would expose his owne and onely sonne to extreame terrors and miserie.

And lest any man should imagine that it is in Gods power to remit or to reteine sinnes like debts, we must know that there are two kinds of debts. For there is a debt, which e­clipseth [Page 118] [...] [Page 119] [...] [Page 118] [...] [Page 119] [...] [Page 120] and hurteth the honour of the Creditor: and there is also a debt which doth not touch it. Reck. Syst, The, li, 3. c, 3 If the debt do not hurt his honour, it may vvith great encrease of honour be rmitted vvithout a­ny recompence at all, as vvhen a king for­giueth his seruant the debt of some thou­sands of c [...]ovvnes. This debt, as it did not hurt the maiestie of the king, so it might be forgiuen vvithout anie hurt to his ma­iestie. But if debts doe hurt the honour and maiestie of the Creditour, and doe di­rectlie impugne his nature and glorie, vvithout doubt they cannot at his pleasure be remitted vvithout satisfaction. And such debts are sins, at vvhich infringe the rule of Gods eternall vvill, & are enemies to it, so as that they cannot be purged and forgiuen vvithout a penaltie, but Gods iustice and vprightnes vvill bee dimini­shed.

But yet though his mercie could not shoulder out his iustice, or any whit eclipse it, yet his iustice did not bereaue him of his mercie. For of his ovvne meere mercie hee found out the way to redeeme and saue vs, when [Page 121] we did not so much as thinke of any such thing, and therefore as we ought to admire the seueritie of his iustice: so we should also magnifie his endles grace and mercie.

The endes of Iustification in re­spect of our selues are▪ that we may be pleasing vnto God, that wee may haue peace of conscience, and true tranquilitie of minde, that being re­deemed from miserie wee might bee saued, and finally that wee should striue against the streame of our owne corruptions, and keepe a constant course in pietie: or (to vse the words of Zacharie) That wee being deliuered out of the handes of our enemies, Luke 1.74.75. should serue him without feare all the daies of our life, in holinesse and righteousnesse before him. Tit. 14. For Christ gaue himselfe for vs, that wee should be zealous of good vvorkes: and bare our sinnes on the crosse, that vve being dead to sinne, 1. Pet. 2.2 4 should liue is righteousnesse. Loc. 31. quast. 44. To this end (saith Bucanus) are wee iustified by faith for Christ, that the old man being abolished by the efficacie of [Page 122] Christ crucified, Christ may liue in vs, and wee by the study of good workes, may shew our selues thanke­full vnto God for so great a benefite. Therefore Paul almost in all his Epi­stles, drawes his doctrine of sanctification and good workes, out of the doctrine of Faith or Iustification, as the effect out of the cause, or as an ne­cessarie consequent from the Antece­dent: H [...]c, ille. In like maner Augu­stine saith: Tom. 4. lib. 1 ad simplic. Resp ad 2. quaest. Christ died for the vvicked, but not that the wicked should remaine dead, but that being iustified, they should be conuerted from vvickednesse, beleeuing in him vvhich iustifieth the vngodly. For God hateth impietie. And againe: Grace doth iustifie (or hee iustifies by grace) that he which is iustified might like iustly▪ So then one maine end of our iustifi­catiō is, that abandoning all iniquitie we should lead our liues in sanctitie▪

The effects and consequents of Iusti­fication are diuers.

The immediate effect of Iustification is adoption, Reck Syst. Th. li. 3. c. 7 by vvhich the Elect doe now actually please God, as his sonnes and coheires [Page 123] of Christ For so soone as the Electare absolued from their sinnes, they are foorthwith adopted into the right [...]nd priuiledges of the children of God.

A second effect of Iustification, is peace of conscience: to wit, when we perceiue our selues to be deliuered from our sins, before Gods iudgemēt seat, and the iudgement of our owne conscience. Rom. 8 1. Rom. 5.1. For there is no condemna­tion to them that are in Christ: and being iustified by faith, wee haue peace vvith God, euen that peace, Col. 4.7. vvhich passeth all vnderstanding: whereas there is no true peace to the wicked: but they are like the raging sea that cannot rest, Is 57.20. vvhose waters cast vp mudde and mire: or else they are structen with a spirituall A­poplexcy, which hath reaued them of all true sense, and are so benummed in their conscience, that they can feele nothing till it be roused and awaked.

Thirdly, our iustification makes vs haue accesse to God by prayer, with confidence to be heard for Christ For sinne was the Make-bate and wall of [Page 122] [...] [Page 123] [...] [Page 122] [...] [Page 123] [...] [Page 124] partition, betwixt God and vs: now our sinnes are done away, when wee are iustified, and therefore with bold­nesse wee may approach vnto the throne of Grace. Rom 8.15. We haue now recei­ued the Spirit of adoption, [...]eck. 16. by vvhich vvee cr [...]e Abba Father: that is, by vvhich vve conceiue very good hope in him, to vvhom wee pray like suppliants, that hee will in fatherly affection to­vvard vs, giue vs th [...]se things vve stand in need of.

Fourthly, Iustification begets pati­ence in afflictions, and makes a man reioice in the middest of tribulations.

Being iustified by Faith, wee haue peace to Godward▪ Rom. 5.1, 3 Neither that only, but also we reioice in tribulations, knovv­ing that tribulation produceth patience: to wit, through the perswasion of our reconciliation vnto God, and our assurance that all things, Rom 8.28. how bitter and grieuous soeuer, doe worke for the best vnto them that loue God, and are pleasing to him.

Lastly, Glorification is an insepa­rable companion, and a notable effect [Page 125] of Iustification. Being freed from sinne and made seruants vnto God, Rom. 6.22. yee haue your fruit in holinesse, and the end euerla­sting life. The obedience of Christ by grace imputed to vs, and by Faith receiued of vs, workes in vs a desire, care, and endeuour to obey God. His death for which our sins are remitted, works in vs another death, whereby wee die to sinne▪ And his glorious righteousnesse, wherewith wee are inuested, and made to bee reputed righteous, doth merit for vs eternall life and glorie.

The subiect of Iustification, or the persons, that are iustified, or to whom Iustification doth belong, are the Elect of God, & the sheep of Christ: euen all that are predestinated vnto life. For therefore the Scriptures speak on this sort: Is 53.6. The Lord hath laied vpon him the iniquitie of vs all. Ioh. 10.15 I laie dovvne my life for my sheepe. Whom hee did predestinate, hee hath also iustified. Rom 8.30, 32. Who spared not his owne Sonne, but gaue him for vs all: how shall he not vvith him giue vs all things also? But for what vs? [Page 126] (saith Augustine) Euen for them vvhich are fore-knowen, In Io [...]. [...]ract. 45. In c. 5. ad Rom. praedestinated, iustified and glorfiied. Haimo saith: Christ hath taken avvaie in the Elect, not onely origi­nall sinne, In Leuit. l. 17. c. 2. but all actuall offences also, and hath moreouer giuen the euerlasting life Radnulphus also saith: that the blood of the High-priest Christ vvas the expiation of all Beleeuers.

I adde further, that the Elect are the onely persons, to whom this wor­thy worke of God belongs, and none but they. Is 53.11, 12 Matth. 26.28. Heb. 9.28. First, the Scripture is euident: By his knowledge shall my righteous seruant iustifie Manie. He bare the sinne of manie. His blood vvas shed for manie for the remission of sins. Hee vvas once offered to take awaie the sinnes of manie The Scripture saith, Manie, and not All, Matth. 1.21. without the exception of any. Thou shall call his Name Iesus: for he shal same his people from their sinnes. Now all are not his. For his people are his sheep: and his sheepe are the deuils Goaets: all are not his sheepe. Yee beleeue not, Ioh. 10.26. (saith Christ) for yee are not of my sheepe. Some men haue ne­uer [Page 127] faith, therefore some are neuer iustified. Secondly for whom Christ did not pray, Perk. de praed. for them hee did not sa­crifice: because to intercede and to sacrifice are conioyned.

But Christ prayed onely for the Elect and for Beleeuers, and in pray­ing, did offer himselfe to the Father. Ioh. 17.9, 19, 20. This is don by sacrificing himself, and making his sacrifice meritorious. I praie for them (saith Christ) I praie not for the world, but for them, which thou hast giuē me: for they are thine. And for their sakes I sanctifie my selfe. I praie not for these alone, but for them also which beleeue in me. Origen saith according­ly ( Hom. 9. in Leuit.) that Christ pray­th Onelie for those which are the Lordes portion. Augustine saith: There is a world of the damned: for this world Christ praieth not. And there if a world of those that are to be saued: for this world Christ praieth. And likewise Cyrill: In Io [...] lib 11 cap. 14. The Lord Iesus putting a difference betwixt his and such as were not his: for those onelie (saith he) I praie, which keepe my word and haue taken my yoke. For to whom he is a Mediatour and High-priest, on them only he bestowes the benefit of Meditation [Page 128] Therefore the Elect and faithfull are only iustified & redeemed by Christ.

Perk. de praed.Thirdly, Christ gaue himselfe, that he might sanctifie to himselfe a peculi­ar people, that is, a people selected out of others as a precious treasure, and his owne proper goods. There­fore it was not Christs intention, to giue himselfe to be a ransome for all, and euery one alike.

Lastly, regeneration and life eter­nall belong not to all. All men doe not die to sinne, and liue to God: and the kingdome of God shall be giuen to them, Matth. 20 23. Reu. 22.15 Rom. 8.30. for whom it is preprared. Ma­ny shall be excluded. Therefore all are not iustified. For they that are iustified, shalbe also glorified. Isychius saith; In Leuit. l. 6. c. 23. that Christ who suffered for vs, hath deliuered vs from sinne and from the bondage of it. And Augustine more plainly: Serm. 44. de ver. 6. Apost. Euerie one that is generated, is damned: and no man is deliuered, but he, that is regenerated. And againe, God gaue a great price, Serm 109. & bought those, whom he doth reuiue. It is manifest therefore that the Elect are onely partakers [Page 129] of the merits of Christ, and iustified in the sight of God. For whereas Christ is said to take awaie the sinnes of the world, D. Willet [...]n Ioh. 17. [...] Ioh. 1.29. here the vvorld only: that is, the vniuersall cōpanie of the Elect, which are taken from all degrees and callings in the world, is to he vnderstood. For there is as it were a little world of the Elect. Hist. l. 4. c. 1 [...] Eusebius saith; Christ hath suffered for the salua­tion of the vvorld of those, that shal be sa­ued. And S. Augustine hauing made a distinction of Worlds▪ saith; Tract. 87. in Ioh. that this vvorld, which God doth reconcile vn­to himselfe in Christ, and which is saued by Christ, and to which euerie sinne is re­mitted through Christ, is elected ou [...] of the maligning, damned; 1. Tim. 26. and defiled world. And though the Apostle say that hee gaue himselfe a ransome for all men: yet we must in no wise therefore conclude, that all are iustified without exception. For the word All, Pol. t. l. 2. c. 2. (as A­ristotle in his Politiques hath obser­ued) signifieth either euerie one in par­ticular, and then it is takē distributiuely: or else Not each particular, and then it is taken collectiuelie, & signifieth anie, [Page 128] [...] [Page 129] [...] [Page 130] not ech: many & not al without excep­tion of any. Whereas then the Apostle saith▪ that Christ gaue himselfe a ran­some for All: he meaneth al beleeuers, of what condition or coūtrey soeuer. Neither [...] it any new thing that the word All should be taken in such a sense, Piscat. dis. [...]. de praed. quaest. 1. par. 49. seeing the like examples may be found: as in Luk. 11.42. Woe be to you, Pharisies, for you, [...]the mint, & rue, and ( [...] ) all hearbes that is, Matth. 4.23 Matth. 3 5 in Epist. ad [...]m. c. 5. hearbs of euerie kinde. So Christ is said to heale Euerie disease, that is, all kinds of diseases. All Iudea is said to goe out to Iohn Baptist. Multi & Omnes in Paulo idem sunt. Manie (saith Sedulius) and Al are the same with Paul.

It is true indeed (I grant) that the obedience of Christ (being the obe­dience of God) was in it self sufficient to haue procured the Iustification of all without exception: but if wee re­spect either Gods decree, or Christs intention, it is appropriated to the Elect, and belongs to none but them.

Lib. 4 de Myst. missae. cap. 4. Innocentius saith: His blood was shed in regard of efficiencie for those onely which are predestinated: but for all men [Page 131] in respect of sufficiencie. Su [...]m. de v [...]it. Matth. 26. v. 7. In like manner Aquinas: the merit of Christ was alike to all in regard of sufficiencie, but not as con­cerning efficacie. Howsoeuer his blood and merits were in themselues suffi­cient for the iustification and saluati­tion of all men, yet they did not effectually procure them for all, but onely for the Elect, to whom they were ordained and intended, and of whom alone they can bee rightly re­ceiued and embraced.

Now those that are iustified, must be considered in a double condition.

One, according to nature, Trelc▪ inst. l. 2. the other ac­cording to supernaturall grace.

According to nature they are sinners (for he iustifieth the vngodly, Rom. 4.5.) and therefore obnoxious to the accusation, and malediction of the Law (for cursed is euery man that continueth not in al things, Gal 3.10. which are witten in the Law to doe them.) But according to super­naturall grace, they are beleeuers: or in­grafted into Christ by faith. For the righteousnesse of God, is made mani­fest by the faith of Iesus Christ Ʋnto [Page 132] all, and vpon all that beleeue. And [...] much for the persons, whom God doth iustifie.

The time of Iustification is in this life, with some sooner, and with o­thers later; but with none at all after this life is ended. Ʋrs [...]inus saith well, Remission of sins is giuen to all the Elect and to them alone. Yet all the Elect haue not alwaies remission of sinnes: but all Beleeuers haue it alwaies, because they onely haue remission of sins, who beleeue that they haue it. But this the Elect do and alwaies beleeue: but then first, when they are conuerted, and indued with faith. Yet in respect of the fore-determined purpose of God, they haue alwaies remis­sion of sins.

And a [...]beit, Rom. 3.22. sanctification doe often by some fruits thereof appeare before iustification, yet this in nature is before the other Wee see the light vsually before the Sunne in the mor­ning: and the brooke doth often offer itself vnto our eies before the spring.

The Properties of Iustification are fiue.

[Page 133]First, it is most excellent: Rom. 4.5. Rom. 3 25 Ephe. 5.2. and that in respect of the Iustifier, which is God: [...] respect also of the meritorious efficient thereof, which is Christ and in regard of those admirable effects which it doth pro [...]u [...]e, one amongst the rest is this, which I adde vnto the former, whereof wee haue already spoken: to wit, that it giues a man the right vse of the good creatures of God which he hath created to be receiued with thanksgiuing of them that beleeue▪ 1. Tim. 4. [...] [...]or vnto the pure (which men are▪ when they be purged by faith in the bloud of Christ) [...]l things are pure: but vnto the that are defiled (as euery one is, Tit. 1.15. vntill God doe iustifie him) and are vnbe­leeuing, is nothing pure, but euen their mindes and consciences are defiled. The Reprobates therefore and Vnbelee­uers abuse the giftes of God, De nat. h [...]m. l. [...]. c. [...]8. rather then vse them. Therefore (as Danaeus speaketh) God doth fatten them in this world as H [...]gs for the slaughter. On the contrary, those that are now iustified by faith in Christ, doe vse them law­fully. For they are fed of God, Dan ibid. as his [Page 132] [...] [Page 133] [...] [Page 134] house-hold seruants. They are not theeues and Ʋsurpers of them as the wicked are, but they hold them as lawfull heires and owners of the world: [...].

Secondly, Iustification is a most free act▪ performed freely by God without coaction, or the least induce­ment by any dignitie present, or fore­seen to be in vs hereafter. For being absolute Lord of all, hee may shew mercie on whom he lists. We are by nature all the children of wrath, Ephes. 2.3 and the vi [...]als of the deuill, destitute of all true grace and subiect to the curse: and therefore it is a wonder that wee are not all consumed. We must needs then confess, that the free grace of God in Christ hath made the diffe­rence. Orat. 4 [...]. Rom. 3.24 Chrysostom according to the Scripture truely saith: that God of his grace alone doth iustifie our kinde, and not through our good deeds, labours, nor re­compence. In ep. Rom And Theodulus saith: Christ is the Author of righteousnesse, to them that beleeue in him, euen vnto them that had done nothing righteouslie. Here then by the way wee may remember, [Page 135] that our Iuctification is free, in regard of vs, that did not deserue it: and free also in respect of God, who did free­ly deuise & dispose the means therof and freely workes faith within vs, by which wee doe apply it to vs. But it is not free, but iustly performed in regard of Christ, who by his all-suffici­ent merits did deserue it, and by de­sert acquire it.

Thirdly, Iustification is one abso­lute, entire, and indiuiduall act. Keck. Syst, [...]he, li, 3. c, [...] It is once onely acted essentially and direct­ly in this life, although it it bee diuers times renewed and applied a fresh: to wit, when the person iustified doth fall into sin, and repent. Now though Iustification bee a most perfect and plenary worke of God, yet we come to the full perswasion of it but by de­grees: and though God at once forgiue a man his sinnes by an absolute act, which admits neither increase nor decrease▪ yet that man receiues his pardon by such a faith, or such a perswasion of faith, as is not alwaies one, but sometimes stronger, sometmies [Page 136] also weaker, ebbing and flowing like the salt waters, sometimes appearing, and some times hidden, like the sun, with a thicke mist or duskie cloud.

Fourthly, Iustification is an immu­table, inuiolable and irreuocable a [...] of God. Peccata semel remissa nunquam redeūt: sins being once remitted, are neuer after called into question. And he that is once of God for Christ reputed righ­teous shall be reputed righteous fore­uer. If it sho▪d be otherwise, it were ei­ther long of God or of our selues; but not of God, who is on changeling: I am the Lord, Mal. 3.6. I charge not: nor of our selues: [...]. Pet. 1.5. for we are kept by the power of God through faith vnto saluation, and so gouerned by his spirit, [...]. Ioh. 3.9 as that we nei­ther doe sinne, nor can sinne with full consent of will, and without the relu­ctation and conflict of the spirit. The Godly and vngodly doe oftentimes commit the same offence if we respect the act, but it is not the same, Stur [...] de [...]praed▪ Thes 12. if we consider their ma­ner of acting it. The godly sinne against their conscience: but not against their full conscience. But the vngodly sinne against [Page 137] their [...] [...]conscience, and that [...]ully:

And therefore albeit a man that is iustified▪ fall into some grieuous sin, as Dauid did, yet grace is not vtterly put out, neither hath he lost the bene­fit of his iustification▪ thogh for a time he feele it not.

Now this property of immutabili [...]ty is very rare and excellent by much to be preferred to all earthly things▪ For Riches remaine not alway [...] ▪ Pto. 27.24 nor the the crowne from generation to generation. Pto. 31.3 [...]. Fauour i [...] deceiptfull and beautie i [...] vani­tie. The fashion of this world passeth away. [...] Cor 7.31 And what [...] life? It is euen a vapor that appeareth for a little [...], [...]. 4. [...]4. and after­ward [...] vanish [...]th away. Is. 40.6. For all flesh is grasse: and all the glorie of man is as the flower of grasse. The grasse withereth▪ 1 Pet. 1.24 and the flower fa [...]leth away: but the iustifi­cation of a sinner remaineth for euer▪ It is enacted and enrolled in heauen it shall not bee repealed and obl [...]ter [...] ted vpon the earth.

Fiftly, Iustification may be percei­ued & knowne, and that three waies. First by the suggestion of Gods spi­rit. [Page 138] Secondly by faith▪ which is a cer­taine assurance or perswasion of the loue af God in Christ. Now a man may assure himselfe of faith, [...]f the [...] two things be in him. First if he loue God for God himselfe, and his neigh­bour truely, as himselfe. For lo [...]e ac­companies faith, as the light doth the sunne. 1 Tim. 1.5. Indeed it proceedes f [...]om faith: and as Gr [...]gor [...] saith▪ Quantum [...], ta [...]tu [...] [...]. As is our faith [...] our loue. Secondly, a man may assure himselfe of Iustifying faith if he doe striue against his doubtings, and with an honest heart doe will to beleeue, and vnfeignedly desire to be re­conciled vnto God, and do with a [...]l, constantly vse the good meanes, that God hath ordeined to beget and en­crease faith. M. Perk. [...] Galat. 2. [...]6 For God accept [...] the wil to beleeue for faith it selfe, and the will to repent, for repentance. The reason hereof i [...] plaine. Euerie supernaturall act presuppo­seth a supernaturall povver or gift: and therefore the vvill to beleeue and repent, presupposeth the povver and gift of faith, and repentance in the heart. Thirdly a [Page 139] man may come to bee assured of his Iustification by certaine vnfallible to­kens and [...] of it: some whereof I will here set down. M. Greene [...]am.

The first is a ioy most vnspeakable and glorious, wherewith our hearts must needs be rauished, when we see [...]ur selues by the righteousnesse of Christ of the free grace of God▪ redeemed from death, deliuered from hell, and freed f [...]om the fearef [...]ll condem­nation of the wicked.

The second is the peace of consci­ence. While sin and the guilt of sin remained, there was no peace nor quietnes to be found, but feare with­in▪ terrours without, and troubles on euerie side. But when our sins are once nayled to the crosse of Christ, and for­giuen vs, then the windes are layed, the waues are setled▪ the sea is calmed, the soule is quieted, and imparked within the pales of peace.

Thirdly (that no man may thinke fleshly sottishnes, and the stupour of the spirit to be found securitie & true tranquillity; being indeed but like a [Page 140] ca [...]me be [...]ore some violent, no o [...]a­gious temp [...]st) wee may know that our peace is good, and that [...] f [...]on is past with God, [...]f w [...] [...] a promptitude and [...] to d [...]e that which is good. [...] a man doth finde [...] for the forgiuenes of si [...]nes, Greenham. [...] loue of God constraineth [...], [...] [...]y: which hee conceiueth▪ [...] him, and putteth life into h [...]m for [...] pe [...]o [...]mance of those things, whic [...] are pleasing vnto God. His vnder­standing, is inlightned▪ his iudgement is refo [...]ed, his affections are b [...] ­r [...]d, his ioies are in heauen, his desire are to Christ-ward▪ his walke is t [...] Canaan, his course to Ierusalem, [...] his anger is consumed vpon his own [...] corruption. For we must know [...] when God doth in p [...]te ri [...]hteousne [...] vnto a man to preuent his d [...]m [...]tio [...] by sin, then hee doth also inf [...]se righ­teousnes into him to [...]inder the [...]nation of sin. Therefore Paul ioyne [...] both together, when hee saith that Christ is made vnto vs righteousness [...] [Page 141] [...] and redemption: 1 Cor. 1 30. 1 Cor. 6 [...] and when hee t [...]ls his Corinths, that they are v [...]sh [...] and iustified So then he that ci [...]cumciseth the fore skin of his heart by true repentance, he that wa [...]eth against all his lusts, & truely st [...]h to serue the Lord in all his p [...]ec [...]p [...]s▪ he may know for cer­tain [...] that God ha [...]h cut the cords of his sinnes, and hath cast them all be­hind [...] him But [...]e are manie circum­cised to [...] not to the Lord: M Greenha. they are the cir [...]u [...]sion of the King and of the Queene they leaue ma [...]y grosse sins p [...]sh­able by imprisonment, but for others as great, but not p [...]nal, they passe ouer. These men must know what so long as they addict themselues to their knowne enormities without repentance, they are out of the kingdome of Christ & are not clothed with the robes of his righteousnes, but co [...]red with the rotten rags of their owne wickednes For those, that are in Christ, vvalke not after the flesh, Rom. 8. [...] Gal. 5.2 but after the Spirit. They, th [...]t a [...]e [...]is, haue crucified the flesh vv [...]th the affections, & the lusts. But [Page 142] to liue in sin, is to take sin downe from the crosse, and to put life and spirit in­to it.

1 Iohn. 3.1 [...]Finally, as S. Iohn teacheth, we know that we are translated from death to life (which is in our iustification) because vve loue the Brethren. For it is impos­sible for him rightly to loue a righte­ous man in Christ, who is not as yet himselfe made righteous by Christ. But when a man is once [...]s [...]ified by God, he will then begin to loue a iust man for God. Loue lo [...]es his like. One iust man will loue another. Mar­tin Luther faith that a man may try and know whether h [...] be incorpora­ted into Christ, or not, by this, that as hee feeleth his heart cheered and sweetned by the feeling of Gods pro­mises and fauour written in his hart, so such a man (as no man is but he, that is iustified) ha [...]h forthwith regard of his Neighbour, and helpeth him as his Brother, careth for him, lendeth him, giueth him, comforteth & coun­ [...]elleth him; yea and briefly, hee is greeued if there bee none, towards [Page 143] whom he may be se [...]uice [...]ble: hee is patient, tractab [...]e, and truly friendeth all men: he doth not esteeme the tē ­porall pleasure and pride of this life, he iudgeth no man, hee defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter go well with his neigh­bour as that he fainteth in faith, wax­eth cold in loue, he prayeth for him, he reproueth him according to his calling: hee is sorely greeued if any man commit any thing against God or his Neighbour. And all this pro­ceedeth from the roote and iuice of Gods grace, for that the bountifulnes, loue and goodnes of Christ, hath sprinckled and replenished his heart with sweetenes and loue, that it is a pleasure and ioy for him to do good to his Neighbour, and is greeued for his sins, as Samuel for Saul.

By these and such like workes of grace, a man may come to a certaine knowledge of his Iustification. Which how well worthy it is of our know­ledge, they can best tell, which feele. [Page 144] [...] [Page 145] [...] [Page 144] the comfort of it most. And let no mā thinke it imp [...]ssible to bee discerned by man, because it is performed by God without man. For though it be acted by God in heauen, yet it produceth many notable graces in man vpon the earth, by which it may be perceiued as a vine by her grapes, or as a lamp by her light. Neither let vs be induced to thinke that iustificati­on is a changeable or reuokable act of God, and that a iustified man may fall from grace and perish, and that therefore there can bee no certaintie made of the continuance of it. For no­thing can separate vs from the loue of God, Rom. 8.39. wherewith hee loueth vs in Iesus Christ our Lord. Who hath redemed vs with his blood. Serm, 109 Hee (saith Aug.) who hath bought vs for so great a price, will not that they should perish, whom hee hath bought. [...]ex. page 1248. Master Tyndall saith thus. Christ is thine, and all his deeds are thy deeds: Christ is in thee, and thou in him: neither canst thou be dāned, except Christ be damned with thee. Wee conclude therefore according to the trueth▪ that [Page 145] as Iustification is irreuocable, so it is discerneable. Let him doubt (sath M. Philpot) of his faith, that listeth: Fox. page. 1825. God giue we alwaies grace to beleeue that I am sure of true faith, and fauour in Christ.

And so much concerning iustifica­tion, the second meane ordeined for the execution and demonstration of [...]ds eternall Election.

CHAP. VI.

THE third thing, wherein the Apo­stle placeth the ex­ecution of the decre of Election, is Glo­rification. Whom he hath foreknowne, predestinated, [Page 146] effectually called and iustified, them [...]e hath also glorified.

Glorification is the communicati­on or free donation of true holinesse and happinesse to them, that are elect­ed, called and iustified. For glorie comprehendeth in it both holines & happinesse. Holines is one degree of happinesse, and happines is the highest degree of holinesse. No man is ho­ly, but the same is happy: and no mā can be happy, but he must bee holie Grace is the inchoation of glorie, and glorie is the consummation of grace He that sits in the throne of grace, is truely intituled to the crowne of glorie: and it is one point of glorie to be a man of grace A gracious man may be rightly stiled a glorious man.

Glorification then comprehendeth in it two things, Sanctification in this world, Aquinas ait Deum nos du [...]s [...]r [...]er glorificasse. 1. per. [...]rofectum virtutis & gratia. 2 per exaltationem gloriae. and the collation of eternall hap­pinesse in the world to come. Of both these we will intreat in order.

Sanctification or Regeneration is a benefit of God, whereby our corrupt nature is renewed to the image of god [Page 147] by the Holy Ghost, Polan. Part. The lib. 1. Or sanctification is an in­ward change of a man iustified wher­by the image of God is restored in him.

Hippocrates saith of Phisick that it is an adiection, and a subraction; Lib, de flatibus. & Ad­iection of things wanting, and a Sub­traction of things redounding in the bodies of men. Euen so sanctificati­on is a remouing of the corrupt hu­mors of our soules, and an adiection or infusion of spirituall graces, which are wanting. It was excellently said by one. M. Greene­ham.

The wise men (saith he) which were expert in nature, could say that in euerie generation there is a corruption. And we see that the seede sowen is much changed before it grow vp, and beare fruit. Then needfull it is that in regeneration there be a corruption of sin, so that as the seed in the ground, so sinne in our mortall bodies may decay, that the new man may be raised vp, the Spirit of God taking possession of our soules.

Now this transformation of a man [Page 148] is very requisit to saluation. Heb. 12.14. For with­out holines no man shall see God. If wee will not liue to God by grace vpon the earth, wee shall not liue in glorie with him in the heauens. If wee will not die to sin in this world, Ezek. 18.31 Rom. 6.23. wee shall not escape death, the wages of sin, in the world to come. If we doe not liue to God in holinesse in this life, wee shall not liue in happines with God in the life to come. It is not onely necessary in him that is to be saued, that sinne be abolished by remission, but that it bee likewise mortified by regeneration. Neither is it onely requisit that a man stand righteous by the imputation of righteousnesse, but that a man also be righteous by the infusion of righte­ousnes.

Sanctification is not deriued to vs from our parents. For parents must be considered two waies. First as they are Man, the children of Adam. Se­condly as they are holy men, sonnes of the second Adam: and thus they doe not beget their children, though their holinesse bee a meanes to make them [Page 149] to be reputed holy with men, 1 Cor. 7.14 and ac­counted the children of the Church. But they produce their children as they are men, and corrupted in their father Adam, and so conuey nature corrupted in Adam to them, although they be regenerated. Take wheat, M. Perk. on Iude. 1. make it as clean as you can, sowe it and it will come vp, not as it was sowen, but in stalk, blade and eare, and it brings vp as much chaffe, as euer it did, though none vvere sowen with it. Euen so parents though sanctified by grace, do bring forth childrē, that are vnholie.

But the fountaine and proper Effi­cient of our sanctification and holi­nes is almightie God, Ephe. 2, 10 whose workeman­ship we are, created in Christ Iesus vnto good workes, Col. 1.13. and who (in mercie) hath translated vs out of the kingdome of dark­nes into the kingdome of his beloued sonne, Eph. 2.4.5 in whom he hath quickned vs through his loue, and hath lifted him vp with his right hand to giue repentance vnto Israel. Act. 5.31. And albeit our Sanctification be the worke of the whole Trinitie, yet it is imme­diately performed by the holy ghost: [Page 150] therefore by a peculiar epithet hee is called Holy, and we are said to be borne of the Spirit, 1 Iohn, 3, 5 1 Iohn, 3, 9 Matt, [...], 1, Bucan Loc. 3. q, 27, who is also compared vn­to seede, and vnto fire and vvater. Vnto seede, because of his vertue, as it vvere of seede, the faithfull are renevved, and crea­ted nevv men, that beeing dead to sin they might liue vnto God. Vnto fire, first be­cause he doth eat out the drosse of sin, and consume our lusts, and so refine vs: secondly because he doth enlightē our mindes, and shine like a lamp, & shew vs the way, wherein wee ought to walke: and lastly because he doth set vs on heat, Greenham. and inflame vs vvith a zeale of Gods glorie, vvith a care of our duetie, and vvith a loue of all mankinde. And vnto Water, Bucan, ibid▪ because he doth re­fresh vs, & extinguish our spiritual thrist, and because he doth vvater vs being de­stitute of all the iuice of life, and make vs fertill, and (finally) because he doth wash avvay the filth of our hearts, Ioel. 2, 28 Is, 44, 3 and is povv­red out like vvater vpon Beleeuers. In like maner also he is compared to the Northerne and Southerne windes, Cant. 4, 16, to the Northerne, because he doth pinch [Page 151] & dry the luxurious humours of our hearts, and coole the vnnaturall heate and swelling pride of our soules, and kil those wormes of wickednes, which ly (as it were) at the very roote of our hearts. And to the Southerne, be­cause hee doth comfort vs with his warme blasts, and moisten vs with his sweete showers, and dissolue our frost bitten affections, & make vs to sprout vp and looke fresh like flowers.

The meritorious cause of sanctifica­tion is Iesus Christ, who by his death and obedience hath merited for vs, th [...]t the holy Ghost should bee giuen vs to refine and purge vs. And there­fore he is said to be made of God vnto vs Sanctification. 1 Cor, 1, 30 As by Adam our na­ture is corrupted: euen so by Christ it is restored.

The Ministers of the word are gods liuely Organs, Act, 26, 17, which he vseth to draw men out of the territories and regimēt of the Diue [...] into the kingdome o [...] his sonne▪ Paul is said to be sent to conuert the Gentiles from darkenes vnto light: 1 Cor, 4, 15 & to the Corinths he saith, In Christ Iesus [Page 152] I haue begotten you by the Gospell.

The instruments, which he vseth to this purpose are the word and sacra­ments. Gods word is compared to fire and to an hammer. Ier. 23.29. For through his blessing it doth breake our marble hearts, and burne vp our sin like stub­ble, and kindles in vs a zeale of his glorie, 1 Cor. 1.21 & a true loue of righteousnes. And by the foolishnes of preaching it is his pleasure to saue them, that beleeue. And as concerning the sacraments, they represent and seale vnto vs our insiti­on into Christ, our new birth, and our progresse and spirituall nutrition vn­to eternall life.

The matter of Sanctification, are the parts whereof it doth consist. The parts or actes of sanctification are two; the Remotion of euill, or Morti­fication, and the Substitution of good, or Vi [...]ification.

Mortification is a part of Sanctifi­cation, whereby the power, M. Perk. o [...] Iude. [...]. strength, and tyrannie of originall sinne is weakned, and also by little and little abolished. The ground wherof is the power of Christs [Page 153] God-head, or the efficacie of his death, which being by faith applyed, is as a Corafine to consume the corrup­tion of our nature. Polan. part. Theol. l. 1.

Ʋiuification is the second part of our Regeneration, when as wee are raised vp to a new spirituall life, that we might liue vnto righteousnes. Or it is a work of the spirit, by which true Christian habits, virtues, and dispositions are infused & encreased in vs. And this substitution of good, or Quickening is, Perk. ib. Where Christ dwels and raignes in our hearts by his spirit: so as we can say, we hencefoorth liue not, but Christ in vs.

The ground of this, is the vertue of Christs resurrection, or the power of his God-head raising vp his Man head, & releasing him of the punish­ment and tyrannie of our sinnes: which vertue and power is as a Resto­ratiue to restore and quicken vs, that we might liue vnto God in holinesse and newnesse of life.

Mortification then is of the Old [...] man, which is the vitiositie and di­stemper of our nature deriued from [Page 154] Adam the first.

Viuificatiō is of the New man, which is the nature of man refined and re­stored to the image of God: and this is deriued from Adam the second, Col. 2.3. in whom are hid all the tre [...]sures of wis [...] ▪ knowledge and holinesse.

The forme of Sanctification is the very translation and alteration of the heart and life: or a spirituall reduction and conuersion of a man by God from the vncleannes of sinne, to true puritie and Christian sanctitie.

The endes of our Sanctification are the glorie of God, the saluation of our soules, the edification of our Brethren, the beautifying of our honorable prosession and calling, the silencing of Athiests and prophane Mockgods, the alluring of others vn­to God & godlines, & that we might bee something like God our father▪ and Christ our elder brother, and ga­ther assurance to our soules that we [...] are in the state of life.

The effects of Sanctification are first the true loue of God, our selues, [Page 155] and our neighbours. Secondly, a se­rious desire to doe all good duties, and to auoyd all the courses of sinne and wickednes. Thirdly it makes him, that is sanctified, to couet and labour for the renouation and conuersion of others. Finally, it is the roote of all those good fruites wee bring foorth and beare. For if the fountaine bee altogether corrupt and foule, the wa­ters must needs be also naught and fi­thy. For who can bring a cleane thing out of filthinesse? There is not one. But when a man is once truely sanctified, though not fully, the good workes he doth, are then truely holy, though not fully.

The Subiects of Sanctification, or or the persons sanctified, are such as are elected, called and iustified: and therfore the Apostle saith, Rom. 8.30. that whom God predestinated, called and iustifi­ed, he did also glorifie. These and none but these are truely sanctified. For God sanctifies those only, whom he maketh to be Temples of his spirit: but all men are not such: yea, there are [Page 156] a number in the world, that sit in per­petuall darknesse, and worship the ve­ry deuill. Indeed a Reprobate may seeme holy, but he is not holy, but is like a faire apple rotten in the heart: or to a wound that hath a skin drawen ouer it, but yet festers inwardly. And they may liue amongst Gods holy one (as Frogs and fishes in one pond) but they are not of them, but indeed pertaine to another state.

1. Cor. 1 30And finally, Christ is sanctification to those onely, to whom hee is wise­dome, righteousnesse, and redempti­on: which he is not vnto all, but vnto his owne people onely.

Now why Christ doth not commu­nicate holinesse vnto all, as Adam did corruption, Danaeus de n [...]t. l. 2. c. 16 the reason is, because the maner, by vvhich Adam doth communi­cate his euils vnto all and euery one, is na­turall, to wit, generation, and humane nature: but the maner by which Christ doth communicate his benefits, is superna­turall: to wit, faith, and the grace of God, whereof all men are not pertakers: for it dependeth on Gods Election. Therefore [Page 157] whosoeuer haue humane nature, the same are sinners. But they onely are renewed, who are possessed of faith.

Furthermore, those which are san­ctified, must be considered in a two­fold estate: first, as they are in them­selues till God doe worke vpon them, and that is, lothsome and vgly, dead in sinnes and trespasses. Ephe. 2.5. Euen when we were dead in sins, hath hee quickned vs to­gether in Christ. Secondly, as they are made by grace, & that is a royall priest­hood, 1. Pet. 2. 9 1. Cor. 3.16, 17 an holy nation, and the Temples of God, and of his Spirit.

Finally, these things are worthy to be knowen concerning the regene­rate. First, their Countrey, Dan. ib. e [...] Grynaeo. which is heauen: Secondly, their Parents, to wit, the holy Ghost and the Church: Thirdly, their Essentiall parts, these are an intelligent soule and an organicall body: Fourthly their food, which is the word of God: Fiftly, their dispo­sition or condition, & that in the minde is a diuine light, and reformation in heart: Sixtly their war-fare or inde­uours, which is the flight of the plea­sures [Page 158] of the flesh, and of fleshly va­nities: Seauenthly their Religion, and that is true godlinesse, and faith in Christ: Lastly their consummation, which is eternall life.

The obiects, or two termes of Sancti­fication, are corruption and sinne to bee diminished and extirped: and Christian holinesse to bee planted, in­pired and augmented.

The subiect in vvhich this sanctifica­tion is wrought, [...]. Thes. 5.23. is the vvhole man ac­cording to both soule and body, yea, and life also. Yet here by this way we must obserue that sanctification doth not alter the ve [...]y substance of a man, but onely his corupt and sinfull quali­ties. M. Perk. on [...]ude. 1. It rectifieth, but abolisheth not af­fections. It corrects and moderates mirth, and sorow, and such humane passions, but takes them not quit a­way, It tunes the iarring strings of a mans heart, but it breakes them not in peeces. Euen as the fall of man did not abolish a mans essence, but cor­rupt his faculties, euen so the raising vp, and the renouation of a man doth [Page 159] not a [...]ter his very substance, but doth onely change his corrupted qualities and powers.

Now the Sanctification of the soule consist first in the alteration of the minde, whreby ignorance is by little and little abolished, and the mind in­lightened to know the true God and his mercie in Christ, and to know a mans selfe and to see his secret corrup­tions againg the [...]aw, and to know how to behaue himselfe vnto God and man: a [...] also to approoue the things of God, and to minde and meditate on things spirituall and ce­lestiall. Perk. ib.

Secondly it consists in the reno­uation of the will. Which is when God giues grace truely to will good: as to be­leeue, fear, and obey God. But yet this will is weake and not without re­sistance and contention made by the flesh, Perk. ib.

Thirdly, it consistes in the sanctifi­cation of the memorie, which is an openesse by grace to keepe good things, spe­cially the doctrine of saluation.

[Page 160]Fourthly, it stands in the regene­ration of the conscience, as when it is fitted to giue true testimony to a mans heart of the remission of his sinnes, and of his care to serue God.

Fiftly, it consists in a spirituall transformation of the affections, as loue, ioy, sadnes, anger, feare and such like, whereby a man that is iustified, doth so temper them by his reason re­fined, and by the light of the Law, with the helpe of Gods Spirite, that they doe not breake out (as in the wicked, that giue the reignes to their lusts) but may bee held in some good order; howbeit in this life, this is done with much strife & reluctati­on, and is rather affected then effe­cted.

Sixtly, it consists in the sanctificatiō of the appetite or desires, Keck. Syst. Tho. 3.6.9 by which a man iustified obtaineth conformitie with good reason and Gods law in the desiring of meat, and in other things which apper­taine to the appetite: Perk. ib. Or the sanctifica­tion of the appetite stands in the holy ordering of our desires in meat, drinke, ap­parell, [Page 161] riches, &. And in the practise of three main vertues: sobrietie, chastitie and contentation: by which the appetite must be gouerned. Polan. part. theol. l. 2.

Sobrietie, is a continence from superflu­ous meat and drinke▪ and from a wilfull macerating and afflicting of the bo­dy. Polan. ib.

Chastitie is a continencie from wande­ring lusts, and from all impuritie, both in wedlock, and out of it.

Contentation is when a man is con­tented with his present estate▪ whether rich or poore, noble or inglorious. Col. 4.11.12. Paul saith, I haue learned in whatsoeuer state I am, therewith to be content. I can bee abashed, and I can abound: euery where in all things I am instructed, both to be full, and to be hungrie, and to abound, and to haue want.

Lastly, the sactification of the soule consists in a Christian resolution, and constant indeauour with al our forces to please God, and to testifie our loue vnto him in the seruing of our neighbour▪ and seeking our owne sal­uation: and withall flatly denying of [Page 162] our selues: Perk. ib. Which is, first, when we hold God to be wiser then vve are, that so wee should bee both directed, and disposed of by him. Secondly, when vvee account him more carefull for vs, then we our selues can be, and so rest vvell satis­fied vvith vvhat condition of life soeuer he sets vs in.

The Sanctification of the body is that, wherby the members thereof are made fit instruments for the soule re­generated to worke the workes of God with; it being become obedi­ent to the minde illumined and the heart reformed, through the worke of the Spirit, who now hath made it the Temple of his holinesse, whereas be­fore it was a slaue to the flesh, 1. Cor. 6.19 and a shop of iniquitie and vncleannesse.

The Sanctification of the life is a visible reformation of it, when as it is dedicated to God and good duties, those sinnes being abandoned, which reigned in it in former times. And so much for the Subiects of Sanctificati­on [...] where remember that this worke of the Spirit is wrought in the whole [Page 163] man: and that it belongs onely to the faithfull and Elect of God. Ciuill moralities, outward formalities, and such graces, as doe onely bridle and represse sinne, may befall the repro­bate: but Christian vertues, and such graces, as doe supplant and suppresse sinne in our soules, such works of the Spirit▪ as doe reuiue and restore Gods image, are appropriated to beleeuers.

The time wherein Sanctification is wrought, is in this life; in some soo­ner, in others later, but in none after this life, if wee respect the beginning of it, and not the finishing. For it is begunne euer before death, and neuer after. He that would be saued in the life to come, must bee sanctified in this life. None liue like victorious Princes in the Church triumphant, but such as haue bene courageous sol­diours in the Church militant.

The properties of Sanctification are many.

First, it is a most gracious and free worke of the Lord, without all ob­ligation or merit of ours. For the [Page 164] Spirit of God bloweth with his blasts of grace both when, Ephe. 2.4.8 how and where he listeth. And the Apostle teacheth vs that our quickning and saluation, is through the great loue and grace of God. Lib. 2. de praedest. san. cap. 15. It is not giuen vs (saith Augustine) for any merit (to wit of ours) that we are borne againe of vvater and of the Spirit: but it is freelie giuen: and if faith haue brought vs to the lauer of regeneration, we must not therfore think that we gaue som­thing before, that sauing regeneration might be giuē as in the vvay of recōpence.

Secondly, this new birth is so need­full, as that without it we cannot bee saued. The kingdome of grace is the suburbs of the kingdome of glorie: he therefore, that walkes not through the suburbs, shall neuer enter into the Citie: a man must be in the kingdom of grace, or else he shall neuer be ad­mitted into the kingdome of glorie: no grace, no glory: no holinesse, no happinesse, no heauen, no hea­uenly honour. Ioh. 3.3. Except a man bee borne againe, Lib. 1. ad Simplic. q. 2. hee cannot see the kingdome of God, neither in this world nor in the [Page 165] world to come. There are (saith Au­gustine) certaine beginnings of faith, like vnto conceptions: but yet, that a man may come to eternall life, it is not onely needfull that he be conceiued, but that he bee also borne.

Thirdly, Sanctification is an vn­resistable act of the Spirit. For when the holy Ghost doth seriously intend to sanctifie a man, hee doth so worke vpon him, that hee shall wil­lingly yeeld, how vnwillingly so euer his will be by nature. Aug. 16. On vvhom God shevveth mercie (saith that learned Fa­ther) he doth so call him, as hee knovveth conuenient for him, that hee may not re­iect him, vvhich calleth to him. The same may be said concerning sanctificatiō.

Fourthly, our Regeneration is but once begun, howsoeuer our holinesse sometimes increaseth, and sometimes decreaseth.

The Scripture speaketh but of one new birth. Tract. in Ioh. 11. c. 12. As there is (saith Austen) one fleshlie generation, neither can there be made a returne into the vvombe: so is there one spirituall regeneration. Semel [Page 166] enim nascimur, semel quo (que) renascimur, We are once borne, and we are once born anew. We are but once brought forth by our naturall mother, once begotten by our naturall father: so wee are but once begotten of our heauēly father, and but once brought foorth and borne of our spirituall mother, which is the Church.

Fiftly, Sanctification is an infallible argument of eternall saluation. Grace is the testification of glorie: and glo­ry is the promised compensation of grace. 1. Tim 4.8.

Godlinesse hath the promise of this life, and of that vvhich is to come. Greenhā. When vve haue receiued mortification and sanctifi­cation is hansels of Gods mercies, thē may vvee hope for heauen: for they that haue receiued grace, shall also receiue glorie. And as we haue behaued our selues in the kingdom of grace in this world, so it shalbe done vnto vs in the kingdom of glorie in the world to come. Holi­nesse is a signe of honor: and the more we haue of holinesse, the more wee shall haue of honour.

[Page 167]Sixtly, sanctificatiō is a very excel­lent & commodious worke of God. First because it is wrought by his own finger, & by his own hand engrauen vpon the tables of our harts. Perk. on Gal. 5.3. Second­ly that it is a Reformation and change according to the vvhole law of God, and containes in it the seeds of all good duties. Thirdly, because without it our life is most vile and despicable, wholly corrupt and sinfull. For (as Augu­stine saith) hovv can hee liue iustly, Lib, 1. ad Simp. q 2. that is not iustified? Hovv can he liue holily, vvho is not sanctified? Or hovv can hee liue at all, who is not raised vp to life?

Seauently, Sanctification is in this life imperfect. Sinne is not all at once consumed: but the scum thereof is al­most continually boiling and wallo­ping in vs, foming out much filthy froth and stinking sauours. If vve say (saith Iohn) that vve haue no sinne, 1. Ioh. 1.8. vvee deceiue our selues, and trueth is not in vs. Li. 3. in [...]. Reg. 6. There is none so holie (saith Gregorie) vvhich hath not in him some corruption which hee may lament. Li. 6: cont. gent. c. 13. No man (saith Lactantius) can be vvithout sinne so long [Page 168] as he is burthened with the garment of his flesh. Death must end the conflict be­twixt the flesh and the spirit. So long as we liue sinne will not die. I [...]ie will liue, till the Oke bee hewen downe. Before there be an vniuersal clensing, Greenh. there must bee a dissolution of nature. The body must first rot before grace shall raigne without disturbance. It is true indeed, that the corruption of our nature is abolished in Baptisme in respect of guilt and condemnation, but not in regard of existence. Concupiscence (saith Ambrose) is taken avvay in Baptisme (Non vt non sit, sed ne obsit) Not as touching the being of it, but in that it shall bee no impediment of saluation to them, that are baptised with water and the holy Ghost. For it is to such no Prince, but a Rebell only: it neither shall damne them, nor do­minere within them. M. Greenh. But as a Serpent cut in diuerse peeces hath but certaine re­liques of poison, and remnants of fiercenes in the maimed members & mangled parts thereof, and is not able to exercise the like violence to a man, as when it was whole [Page 169] and perfitlie membred: so howsoeuer s [...]me relicks of sinnes remaine in our old, but in our martired Adam, yet it hath no such force or fiercenesse to preuaile against vs, at vvhen it vvas in perfit age, beeing then like to a mightie Monarch, rather then to a poore prisoner.

And although those that are rege­nerated may bee termed iust and per­fit, yet it is onely in comparison of the wicked, who are in bondage vnder sinne, & respect of Imputatiue righ­teousnesse: and for that they are perfect because (like Infants) they haue all the parts of a Christian▪ and not the per­fection of those parts. All the seeds of sauing graces are sowen in their harts, but they haue not the [...]ull groath of them in this life. No man is so vvashed, Remeg. in ps. 24. In 6 c. Ro. but he may haue dusty feete, trauelling af­ter his washing. And as Ans [...]lme spea­keth, The bodie of sin is destroyed, not that in bred con [...]upiscence should be on the suddaine consumed and quite extirped i [...] the very flesh, that liueth: but that it may be no let to him, that is dead, in whom it was, vvhen he vvas aliue. It is destroied [Page 170] not from hauing a beeing vvhiles vve are aliue, but that vve should not be compeld to serue it. Sin shall be, but it shall not be to raigne, but rather that the regene­rate man may vex and afflict it like a most odious enemy, and cut off (as it were) the hands and the feet thereof, Iudge. 1.6. (as Adonibezeks were by the Israelites) till at length it be cleane defaced. The trueth of that which hath beene spo­ken, will euidently bee seene by this comparison. Take a vessell full of vva­ter: M. Perk on Iude 1. let a portion be taken out, and an e­quall portion of hot vvater be put in, it be­comes luke-vvarme all of it, partly hot, and partly cold: euen so euerie man is a vessel of vvater filled vvith corruption to the bri [...]: if a part of his corruption be ta­ken avvay, and a proportionall part of ho­linesse put instead of it, the vvhole man be­comes partly holie, partly vnholie. And al­beit holinesse and sin be contrary, yet may they be both in one subiect as light and darknes in the aire at the twilight, beeing there remis [...]y & nei­ther of them predominant or absolute victour, but remaining in continuall [Page 171] combat. Now the reasons, why the Lord doth not finish mans sanctifica­tion in this life, may be these. First, that we might seeke after perfection more earnestly, and couet it more ar­dently. Secondly that despising this world, we might the more affect our heauenly life, as knowing that our perfect sanctification shall not bee wrought till wee come into hea­uen. Vrsine.

Thirdly that we might be humbled and exercised in faith, patience, pray­ers, and skirmi [...]hing with the flesh, & might not wax proud with a conceipt of perfectiō, but daily pray, Enter not into iudgement vvith thy seruant, Psal. 143. [...] O Lord, Forgiue vs our trespasses. Caluin saith, Mat. 6.12. that our reparation is not finished all at once, but that God doth abolish the corruption of the flesh by degrees i [...] his elect, That they may exercise them­selues in repentance all their life, and know that of this vvarfare there is no end, but i [...] death.

Fourthly the Lord thus doth tha [...] we might exercise and take notice o [...] [Page 172] our spirituall wisedome and Christian fortitude and magnanimity, in defea­ting the wiles of sin and the plots of the Diuell, Reuel. 1.6. and in contending (like couragious Kings) against all our spi­rituall aduersaries, and finally in dis­daining to giue place to the flesh, that abominable and filthy wretch.

Fifthly, the Lord doth hereby de­monstrate his liberty and absolute au­thoritie ouer vs, that he is not bound vnto vs by any bond of duetie to per­fit his graces in vs in this life. For then it should be iniustice in him not to do it. Psal. 145.17. But God is righteous in all his waies, and holy in all his vvorkes, and can not offer the least iniustice.

Sixthly God thus doth to manifest his mercie to vs, & to teach vs thank­fulnesse to him, who pardoneth our weake obedience, and accepteth of our poore holinesse & imperfect per­fection.

There are with God two courts of Iustice. M. Greenh. Ius censoriū ▪ [...]us pratori [...]. The first is the Kings bench, where there is strict iustice: the other is the Chancerie, where there is a mi­tigation [Page 173] of that strict course of Iustice. In the first Court there is none found iust: in the second court of accepta­tion some are accepted for iust men. In this Court God accepteth our vn­perfit holines, our poore indeauours, our weake resolutions, our imperfect desires, motions and meditations, if they be faithfull, and entire, and dire­cted to the right ends; and for his Christ doth pardon all their defects. Which argueth mercie on his part, & claimeth gratitude on ours.

Lastly the Lord thus doth to de­monstrate his prouidence and power in protecting and conseruing vs a­gainst so many puislant & pernicious enemies, as we are begirt with; not­withstanding our great vnworthines, weaknesses and imperfections. And so much for the seuenth property of Sanctification.

Eightly, this worke of the Spirit is neuer cleane extinguished. The gifts of God are without repentance. Rom. 11.29 The graces of God are not in his children as morning mists, Greenh. but as well builded tovvers [Page 174] to continue all assaults. Phil. 1.6. As he hath begū the worke of sanctification, so he will make an end of it. For what should hinder? His good will is constant, & his might is ouer all. Sin, Sathan and all the enemies of our soules whatso­euer are with him as chaffe before a whirlewinde▪ or as flax before a flame of fire. His eie is waking and allseing, his wisedome is infinite, his essence e­uery where, and his mercie endureth for euer. What then can, what shall hinder his worke? He hath ioyned vs to Christ, Hos. 2.19. who shall disioyne vs? He hath wedded vs vnto himse [...]fe, what can diuorce vs? He is with vs, who can be against vs? Christ is our King, and we are his subiects, we neede not therefore doubt of his fauour and protection. He is our Architect, hee hath built vs vpon a rocke, Mat. 16.18 and hath said that hell gates shall not preuaile against vs. 1. Cor. 6.1 9. Wee are the Temples of Gods spirit, who is no idle, nor regard lesse Inhabitant. Our holinesse (I confesse) may suffer an eclipse and be diminished, but it shall neuer be fully [Page 175] wasted and abolished. [...]. Cor [...]. 8. De cor. & gra [...]. cap. [...]2. For God will confirme vs by his grace. He (saith Au­gustine) who makes men good, doth make men to perseuere in good. And therefore out state by Christ is surer then our condition was in Adam. For though he was made perfectly good, yet he had not the grace of perseuerance in that good. But to vs it is giuen to per­seuere. M. Pe [...]r [...]o [...] Gal. 3. Beleeuers are of the bone & flesh of Christ: novv there is no part of the bone and flesh of Christ that dieth. They that are sanctified, are reserued vnto Christ, Iude 1. and therefore they shall not fall away from Christ. They beleeue in Christ: but faith (as Chrisostome saith) is petra fixa & infracta) a rock fixed and inuiola­ble. Hom. 1. in 2. Tim. 1. It will shine (like a starre) in the night of aduersitie, and sauours most (like Camomell) when it is troden vp­pon. Hope is the anchor of the soule▪ it wil endure both windes and waues. Heb 6.19. And loue is strong as death. Charitie (saith Austen) vvhich may be left, Cant. 8.6. Decr. de pae. [...]it. d. 2. c. 2. 1. Ich. 3 9. vvas neuer true. Whosoeuer is borne of GOD sinneth not, neither can he sin, because he is borne of God. If a sanctified man cannot [Page 176] sin with a full swinge of the will, and if hee cannot liue long in sin without repentance, then assured he cannot fall from grace and perish. Luk. 12.32. It is our Fathers good pleasure to giue vs the kingdome of heauen, and therefore we shall not misse it. It remaineth thē as an vndoubted trueth that the work of sanctification shall neuer be demo­lished, [...]o [...]. pag. 1655. and that a sanctified man shall neuer perish. Master Bradford saith well, Our blindnes and corrupt affections doe often shadovv the sight of Gods seede in Gods children, as thogh they were plain Reprobates: Whereof it commeth that they praying according to their sense, but not according to the truth, desire of God to giue them againe his Spirit, as though they had lost it, and he had taken it away: which thing God neuer doth indeede, al­though he make vs to thinke so for a time. And so much for this eight proper­ty.

Ninthly, sanctification may be dis­cerned. 1. Cor. 3.16. The childe of God may be sure of his new birth. The Apostle saith, know ye not that ye are the Temple [Page 177] of God, 1. Cor. 6.19. and that the Spirit of God dwel­leth in you? know ye not that your bodie is the Temple of the Holy Ghost that is in you? know ye not your owne selues, 2. Cor. 13. how that Iesus Christ is in you, except ye be re­probates? It is possible then that these may be knowne. Fox. pag. 1640. Know for a certaine (saith Master Bradford) that as the Di­uel goeth about nothing so much as to bring you in doubt whether you be Gods child: so vvhatsoeuer sh [...]ll moue you to admit that dubitation, bee assured the same to come of the Diuell.

This assurance of our Sanctifi [...]ati­on may be obtained▪ not onely by the inward suggestion of the holy Ghost assuring our spirits of the same, but also by certaine vndoubted testimo­nies and tokens of it: some whereof: will here annex. [...] Ioh. 3.8 7.

First, He that committeth sin is of the Diuel: but vvhosoeuer is borne of God sinneth not. Wherefore if we doe not commit sin with full consent of will: if when we doe sin, we doe not conti­nue in it, but recouer our selues by true repentance, as Peter did, Mark. 14. [...] then [Page 178] may we know that we are not the Di­uels slaue but Gods childe.

Secondly, 1. Ioh. 5.1. vvhosoeuer beleeueth that Iesus is that Christ, is borne of God. It is then a certaine token of a mans rege­neration to beleeue distinctly that Ie­sus the sonne of Marie is that anointe [...] king, priest and prophet, which God hath raised vp for the saluation of hi [...] soule, and of the rest of Gods Elect.

1. Ioh. 5.1.Thirdly, Euerie one vvhich [...]ouet [...] him vvhich did beget, loueth him also vvhich is b [...]gotten of him. 1. Ioh. 4.7. Whosoeuer therefore doth truely loue the childe of God for his fathers sake doth loue God himselfe: And euerie one that lo­ueth, is borne of God, and knoweth God.

Fourthly, All that is borne of God, ouercommeth this world, 1. Ioh. [...]4. that is, saith M. Beza, whatsoeuer striueth against the commandements of God. Wherefore if a man vanquish the vanities, the vaine allu [...]ements, and allur [...]ing en­chan [...]ments and wicked obstacles of the world, and keepe a constant course in pittie, he is vndoubtedly the true childe of God, and a verie Saint.

[Page 179]Fiftly, He that is begotten of GOD, 1. Ioh. 5.18. keepeth himselfe, and that wicked one toucheth him not.

When a man then doth keep conti­nuall watch and ward ouer his heart, and is circumspect in his walking, Eph. 6.12. & begi [...]ds himselfe with the armour of God, and is fearefull to offend him, he doth giue an vndoubted testimonie of sauing grace within him.

Sixtly, when a man will rather for­sake the world, then God, hee doth plainely shew that hee is not of the world, but belongs to God, and to his kingdome.

Seuenthly, to grieue for sin because it offends God, and hurts his owne soule, is a notable signe of a mortified heart.

Eightly, a sanctified man doth ma­nifest the grace of his heart by sancti­fying the name of God, and by con­uersing with sanctified men, as also by seeking the sanctification of others. For ( bonum est sui diffusiuum) a good man doth loue to communicate his goodnes, and not to keepe it lockt vp [Page 180] in his owne breast.

Ninthly, it is an infallible signe of holinesse, when a man doth more and more [...]ontend against his owne vnho­linesse, and labours continually to draw nearer and nearer vnto God by holynesse.

Lastly, to feele our inward corruptions, a desi [...]e to be [...] [...]b [...] [...] [...]hem, an auoiding of the occasions o [...] sinne, and an anger against ourselues for our sinning doe euidently shew that the Spirit of God hath taken possession of our hearts, and hath begun to worke a most happy change w [...]thin vs. Where these graces are, there i [...] also the God of grace, the Spirit of grace, a man of grace, a true dying vnto sin, and a liuing vnto God, sinne is dismounted, the sinner is renewed: for Gods image is restored.

CHAP. 7.

BY this which hath beene said we may easily see wherein Iustification & san­ctification concord and differ.

They agree, first, [...]ucan. Loc. 31. q. 31. in their efficient cause: for God is the au­thor of them both through the merit of Christ.

Secondly they haue one instrumē tall cause, vvhich is faith [...] of the former, by receiuing it: and of the latter by effe­cting it.

Thirdly they agree in their scope and end. For they both [...] tend to one end: [...] iustification, as the cause: and sancti­fication, as the way.

Now as they doe accord in some things, so they discord againe in o­ther: [Page 182] & their difference may appeare in these things ensuing.

First, M. Perk. on. Iude. 1. in that iustification is out of a man; sanctification is within him.

Secondly, iustification absolueth a sinner, and makes him stand righteous at the barre of Gods iudgement; san­ctification cannot do this.

Thirdly iustification brings peace of conscience; so doth not sanctifica­tion, but followeth that peace. Hac ille.

Fourthly, iustification consists in the imputation of righteousnes; san­ctification in the infusion of righte­ousnes.

Fiftly iustification is acted at once, sanctification is done by degrees: ho­linesse is not made vp at once like a pellet in a mould, but successiuelie, & at leisure. Wee are neither perfect men, nor perfect new men in our full dimensions, so soone as we are borne. Our perfection in this life consisteth rather in the pardon of sin, then in the perfection of sanctity. But iustificati­on in this life is perfect.

[Page 183]Sixtly they differ in respect of the maner in which they are wrought. For iustification is wrought by the right of donation: Trele▪ Instit. lib. 2. but sanctification is by the way of alteration.

Lastly they differ in regard of durance. For Iustification shall haue an end with this life; but sanctifica­tion shall continue for euer.

And thus much for Sanctificati­on, Trele. ibid. the first part of our Glorifica­tion.

CHAP. VIII.

THE second part o [...] de­gree of Glorification actiuely taken, is the collation of eternall happines in the world to come.

This happinesse is that glorious estate of Gods saints, which is prepa­red for them in the heauens: and it is called Eternall life.

Eternall life (as Ʋrsinus doth describe it) is the eternall being of a Rege­nerate and glorified man: vvhich being is to haue the image of God restored, accor­ding to which, man vvas at the first crea­ted, that is, to bee indued vvith perfect righteousnesse, wisdome, and felicitie, or vvith the true knovvledge and loue [Page 185] of God [...]ed vvith eternall ioy. Or m [...]re [...]fly▪ It is a perfect conformitie of man with God, consisting in [...]e true and per­fect knowledge and loue of God, and in the glorie of both soule and bodie.

The primarie efficient cause of this glorious condition is God of hi [...] [...]re fauour, Luk. 12.32. without any merit of ours▪ For as Christ teacheth it is our Fathers good pleasure to giue vs the kingdome. Ephes. 2.8▪ We are saued (saith P [...],) by grace▪ not according to the vvorkes of righteousnesse vvhich vve had done, Tit. 3.5 but according to his mercie he saued vs.

The meritori [...]us▪ Efficient of our life and happinesse is Christ alone, without any personall desert of ours. Ioh. 14.1 [...]. Therefore he is called the Life. And the Apostle doth expresse it notably, Rom. 6.23 when he saith that the Wages of sinne is death, but euerlasting life is the gracious gift (Charisma) of God through Iesus Christ our Lord. Bernard saith: Serm 10. de An [...]nt. No man can deserue eternall life by his merits. E­ternall life (saith Haymo) is paied to none of debt, Super euang [...]e [...]tuag. but is giuen of free mercie. Rom. 6. When a [...] (saith Anselme) the Apostle might haue [Page 186] said, euerlasting life is the vvages, he chose to say, but euerlasting life is the gift of God, that vve might hereby perceiue that God doth bring vs to eternall life, not for our merits, but for his ovvne mercie. We must therefore ascribe all to the mer­cie of God, and to the merit of our Sauiour. In Ezech [...]. 7. Let vs not (saith Gregorie) trust in our vveepings, nor in our vvorks, but in the allegation (or intercession and pleading) of our Aduocate. [...]n Psal 1. Peni [...]. And again, Not relying vpon my merits, I doe beseech thee to saue me, but presuming vpon thy sole mercie I hope to obtaine that, which I do not by my merits. And albeit eternall life be called a Revvard, yet it is not of merit, but of mercie, not causallie as procured by them, but consequentlie, following thē as a recompence of our labours. [...]st. l. 3. c. 18 s. 2. Let this (saith Caluin) be groun­ded in our heart, that the kingdome of heauen is not a stipend of seruants, but an inheritance of sonnes: which they onelie shal obtain which are adopted of God to be sons, Rom. 1.16. [...]7. & for no other cause then for this ad­option, which depends only of the mer­cie of God in Christ.

[Page 187]The instrumental cause offe [...]ing and proclaiming saluation is the Gospel.

The instrument receiuing and ap­plying it is faith. [...]ph. [...].8.

The cause sealing it inwardly to our soules is the spirit of God.

The externall and instrumentall seales thereof are the two sacraments.

Thus we see the Efficients of our e­ternall life, and are taught to say with Ber. that good workes are the waie to the kingdom, but not the cause of reigning.

The matter whereof this life consi­steth, are those admirable good things, which God hath prepared, and which Christ hath purchased for the Elect, Which for any wit of man to conceiue, for any tongue to relate, or for any pen to set downe is alto­gether impossible. Greg. in E­uang. What tongue can tell (saith Gregorie) and what vnderstan­ding can comprehend how great the ioies may be of that celestiall citie? It is not in man to vnderstand (saith S. Basil): In Psal. 45. For there shall be things, which eie hath not scene, nor care heard of, neither hath it entred into the heart of man, what things [Page 188] God ha [...]h prepared for them that loue him.) Neuerthelesse we will set downe some of them, as wee finde them re­uealed and deliuered to vs.

In that life the [...]e shall be no earth­ly or sinfull miserie.

Reu. 27. [...] Reu. 22 3There shall be no sinne at all, no sicknesse, no sorrowes, no disease nor maladie, on crosse, no curse, no vexa­tion, nor calamitie, no defect nor de­formitie, no tumults, nor troubles, no paine▪ nor penurie. All teares shall be done away, Reu. 21.4. al euils remoued, al sinne abolished, all wants supplyed.

And againe in this life there shall be a perfect plenarie and perpe­tuall possession of all good things, euen of GOD himselfe, Reu 21 3 who is goodnesse it selfe, and who will bee all in all vnto all his Elect There shal be perfection of knowledge, 1 Cor. 13.12. no de [...]ect in loue, 1 Ioh. 3.2 1 Cor. 13.10. Phil. 3.21. 1 Cor. 15.12. Reu. 22 4 happie in mortalitie, cer­taine securitie▪ constant amitie and se­cure tranquilitie. The soule shal haue perfection of vertues, the bodie shall be ful of beutie▪ strength and agilitie: the whole man shall inioy fellowship [Page 189] with God, fellowship with the lamb fellowship with the Angels, a happy societie, a sweet communion. 1 Thes. 4.17. All ho­linesse all happinesse, all ioyes shall be inioyed. To conclude: Dan. 12.3. Psa. 16.1▪ [...]. wee shall raigne like kings with the king of kings for euer with fulnesse of grace in our hearts and a dia [...]em of glorie on our heades, Reu 22.5 celebrating an euerla­sting Sabboth, Is. 66.23 and singing an Alle­lu [...]h to the Lord for euer.

The form [...] of this life is that vnspea­kable splendor, and that most excellent order, and well ordered excel­lencie of that happie condition.

The end [...] of this life are, first: that God might manifest and ( ipso f [...]ct [...]) fully ratifie his exceeding loue vnto vs. Secondly, that we might inioy the full fruit of Christs death & passion Thirdly, that we may receiue the [...]eward of our labours, and know that it is not i [...]vaine to serue God. And lastly, that wee might acknowledge the wonderfull mercie of God vnto vs, and celebrate his name for euer.

The effects of this life are these, first [Page 190] by reason of it we are made like vnto the Angels. Mat. 22.30 Secondly, wee are by it become to bee actually partakers of the dignitie of Christ. Thirdly, it can not but produce wonderfull gratitude in those which doe inioy it.

The Subiects or the persons that shall liue this life, Reuel. 21.7. Math. 25.45 Is. 66.24. are the Elect and obedient children of God. For the reprobate shall be tormented in end­lesse, easlesse, and remediles tortures.

The place in which this life shall bee led is the Paradise of God, the highest heauens. 2. Cor. 5.1.

The time is after this life, for the soule immediately▪ Reuel. 14.13. and for both soule and bodie after the day of iudgement.

The properties of this life are many.

M. Perk. on Gal. 1.15.First, the saluation of them that be­leeue is more sure, thou the whole frame of heauen and earth: because it is founded in the vocation of God, Rom. 17.2 [...] ▪ which is without repentance, in the counsell of separation and in the pleasure of God.

Secondly, it is a most holy life. For in it wee shall be compleat and with­out spot and wrinkle.

[Page 191]Thirdly, it is a most delectable and sweet life. For (as Bernard truely speaketh) VVhatsoeuer is amiable, it shal be there, and nothing shall be awaie, which shall be desired.

Fourthly, it is an all-sufficient life. For it shall stand in need neither of meat, drinke, clothing, sunne, moone, nor any other helpe of this life. Reue. 21 2 [...] Reu. 22.5. VVe shall be satisfied with God, and hee shall content vs fully.

Fiftly, this life i [...] vnconceiuable: it cannot bee throughly discouered or described by any. VVho (saith Bernard) can comprehend in this life, how great the glorie of the Saints of God shall bee in the life euerlasting?

Sixtly, this life is an euerliuing life: Math. 25.4 [...] it shall continue world without end. As the terrors, and the most terrible and horrid torments of the wicked shall continue alwayes: 2. Thes. 1.9. so shall this solatious and sweet life of the godly. Rom. 2.7. Their death shall neuer see life: Dan. 12.2. and the life of these shal neuer see a death. The death of those and the life of these are euer [...]liuing, and neuer-dying.

[Page 192]Lastly this life may be discerned in this life of him, [...]. Cor. 5.1. that shall liue in it in the life to come VVe know (saith Paul) that if our earthlie house of this taberna­cle be destroied, we haue a building giuen of God, in house not made with hands but eternall in the heauens. These things (saith Iohn) I haue vvritten vnto you that ye may know, Ioh. 5.13 that ye haue eternall life. [...]ob. 19.25 26▪ 27. I am sure (saith Iob) that my redee­mer li [...]th, and hee shall stand the last on the earth: and though after my skinne, wormes destroy this bodie, y [...]t shall I see God is my fl [...]sh: whom I my selfe shall see, and [...] shall behold. VVhen I awake (saith Dauid) I shall bee satisfied with th [...]e image, Psa. 17.15. that is when I rise from the dead, [...]oc. [...]9. [...]uaest. [...]3. as [...]ca [...] doth interpret it. By th [...]s it appea [...]eth that a mā may know his future happinesse.

The S [...] of et [...]rnall life are two

Iob. 3.16. Mar. 16.16The first is true faith in Christ. For whosoeuer beleeueth, shall not perish, but shall be saued.

The second are good workes per­formed with an vpright heart, in con­science of Gods commandement, and [Page 193] to an honest end. Psal. 15.1. The Psalmist ask­ing who shall rest on Gods holy moun­taine, receiueth answere as by oracle from heauē, that he shal there rest, that walketh vprightl [...], and worketh righteous­nes, and speaketh the truth from his heart. Thus saith the Lord, aske for the old way, Ier. 6.16. which is the good way, and ye shall find rest [...]r your soules. Pro. 12.26. Life (saith Salomon) is in [...]he way of righteous [...], and in that path­way there is n [...] death. Math. 25. And our Sauiour sheweth that those are the Blessed of his Father, and shal inherit eternall hap­piness [...], who manifest their loue to his af [...]cted members by their workes of me [...]cie, and he that receiueth a Pro­phet in the name of a Prophet, Mat. 10.4 [...] shall re­ceiue a Prophets reward: and he that re­ceiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man.

Thus now we see in part what our eternall glorie shall bee in the world to come, wherewith we shall be all re­plenished, though not all alike: euen as wee see vessels different in bignes may bee all of them filled full to the [Page 194] top, though one of them hold mor [...] then another. As wee haue excelled one another vpon the earth in grace, so we shall excell one another in hea­uen in respect of glorie. If wee haue gone before others in discharging of our duetie in this world, we shall al­so surpasse them in dignitie in th [...] world to come.

They that be wise shall shine indee [...] As the brightnes of the Firmament: Dan. 12.3. but they that turne many to righteous­nes, shal [...] shine as the starres for euer and euer.

Now the GOD of peace, that brought againe from the dead our Lord Iesus, the great Shepheard of the sheepe through the blood of the euerlasting couenant, make vs meete to doe his will in all good workes, that hauing serued him in this life in the kingdome of grace, we may also raigne with him in the life to come in the kingdome of glory, A­men.

Trin. vni Deo Gloria.