The Christian Warfare Part 1, Book 2 · Chapter 9
CHAP. IX. Of the meanes whereby we may be aſſured of our election.
§. Sect. 1 ANd thus hauehave I proued that thoſe who are conuerted vntounto God, iuſtified,The firſt means the teſtimonie of the holie Ghoſt. and in ſome meaſure ſanctified, may ordinarily attaine vntounto the aſſurance of their election: Now I will ſhew the meanes and ſignes whereby wee may bee thus aſſured. The firſt and principall meanes which aſſureth vsus of our election, is the inward teſtimonie of Gods ſpirit which crieth in our hearts Abba father, Rom. 8.15, 16.and witneſſeth vntounto our ſpirits that we are the children of God, as it is Rom. 8.15, 16. Which teſtimonie it doth not giuegive by extraordinarie reuelation, but by a ſecret application of the promiſes of the Goſpell vntounto vsus, and by an inward cooperation whereby it maketh the outward miniſterie of the word effectuall for the begetting of faith in vsus, whereby as with an hand wee doe appropriate the generall promiſes of the word vntounto our owne ſelues. And when the Miniſters vſe reaſons to perſwade vsus of Gods louelove in Chriſt, the holy ghoſt openeth our deafe cares, and inlighteneth our blinde vnderſtandings, and powerfully inclineth our wils, ſo that we may attentiuely heare, truly vnderſtand, and bee fully aſſured of that truth which is deliuered, not only in reſpect of the whole Church, but alſo in reſpect of our ſelues particularly, ſo as we can ſay, I beleeue that theſe promiſes of God are true, and that they belong to all the faithfull, and conſequently vntounto me who doe beleeue and am aſſured of them, ſeeing they are promiſed on no other condition.
Diuers differences between the teſtimonie of the ſpirit and preſumptuous ſecuritie.But the tempter will obiect, that many through carnall preſumption doe perſwade themſelues, that al the promiſes of the Goſpell doe belong vntounto them, and therefore we may eaſily be deceiued, not being able to diſcerne betweene the teſtimonie of the ſpirit and preſumptuous ſecuritie. I anſwer, that thoſe who are indued with Gods ſpirit, may eaſily diſcerne the teſtimonie of the ſpirit from the carnall language of preſumption, as is euident by that which before I hauehave deliuered, and alſo may more plainly appeare by manifeſt differences, if the one bee compared with the other. For preſumption is a fruite of originall corruption which accompanieth vsus from our mothers wombe, till it bee beaten downe with Gods ſanctifying ſpirit; but the teſtimonie of the ſpirit is a thing ſupernaturall, which no man euer feeleth before his conuerſion vntounto God, when as by the preaching of the word he is humbled vnderunder the burthen of ſinne, ſorrowing and grieuing for his ſinnes paſt, and deteſting them from his hart, and purpoſing to leaue and forſake them in the time to come. If therefore wee hauehave had alwaies this teſtimonie in our mindes that wee are in Gods fauour and elected, and neuer felt our conuerſion, nor diſcerned any fruites thereof; then doth this teſtimonie proceede from carnall preſumption and not from Gods ſpirit. Secondly, thoſe who hauehave the teſtimonie of the ſpirit, make conſcience of the diligent and carefull vſe of the outward meanes of ſaluation, as the hearing and reading of the word, the receiuing of the Sacraments, and other holie duties of Gods ſeruice, becauſe they know that the inward teſtimonie of the ſpirit is not ordinarily ſeuered from the outward teſtimonie of the word; and the aſſurance of Gods louelove and our election is not wrought immediatly in vsus by reuelation of the ſpirit, but by the preaing of the word and vſe of the Sacraments, made effectuall by the inward cooperation of the holy Ghoſt. But preſumption as it ariſeth not from the vſe of theſe meanes made thus effectuall, but from carnall ſecuritie, ſo is it not confirmed thereby: for the leſſe that the preſumptuous man heareth the word and perfourmeth the duties of pietie and Gods ſeruice, the more confidently doth he boaſt of his faith and full aſſurance, and therefore hee maketh no conſcience of vſing theſe meanes ordained of God; nay contrariwiſe he will not ſticke to affirme, that the hearing of the word too often is the cauſe that troubleth mens mindes and afflicteth their conſciences, moouing them to doubt of Gods merciemercy, which before they neuer called into queſtion: and why is this, but becauſe hereby men are rouzed out of their ſleepe of ſecuritie, and hauehave their confident preſumption beaten downe. If then wee are carefull to vſe all holie meanes ordained of God to aſſure vsus of our ſaluation; that aſſurance and teſtimonie which followeth is the teſtimonie of Gods ſpirit: otherwiſe it is nothing els but fond preſumption. Thirdly, preſumption is moſt confident, and neuer doubteth nor maketh any queſtion of his election & ſaluation who thus preſumeth; but this teſtimony of the ſpirit is much aſſaulted with doubting, and oftentimes thereby ſo exceedingly weakened that wee cannot heare the voyce thereof: as wee may ſee in the example of Iob, Dauid, the father of the poſſeſſed child, the two Diſciples who iourneyed to Emaus, and in all Gods children who hauehave not yet attained vntounto fulneſſe of perſwaſion, vntounto which none can come but by degrees. And therefore if wee can bragge with ſecure worldlings, and ſay with the proud Phariſie, I neuer was troubled I thanke God with any doubting of mine election & ſaluation, as many are; but alwaies hauehave had a ſtrong beleefe that I am in Gods louelove and ſhall vndoubtedly be ſaued: wee may aſſure our ſelues that this is the voyce of preſumption, and not the teſtimonie of Gods ſpirit. Fourthly, preſumption is ioyned with worldlineſſe and prophaneſſe, but the teſtimonie of Gods ſpirit is neuer ſeuered from ſanctification, or at leaſt from an earneſt deſire and holie endeuour of ſeruing the Lord in holineſſe and righteouſneſſe: for (as I ſaid) the teſtimonie of the ſpirit in the conſcience is neuer contrarie to the teſtimonie of the ſpirit in the word, neither doth it beare witneſſe that thoſe are in Gods louelove and elected to ſaluation, which the Scriptures witneſſe to bee in Gods diſpleaſure and in the ſtate of condemnation, namely, all vnrepentant ſinners continuing in their vnrepentancie: and therefore if the aſſurance which we hauehave of our election and ſaluation be not ioyned with a deſire to leaue our ſinnes, and with an earneſt endeuour of ſeruing God in the duties of holines and righteouſnes, then it doth not proceed from the teſtimonie of Gods ſpirit, but from carnall ſecuritie and fond preſumption. Laſtly, preſumption no longer perſwadeth men of Gods louelove and fauour, than they enioy the outward benefits of this life; but when the Lord laieth vponupon them any grieuous affliction, either outwardly in bodie and ſtate, or inwardly in mind; then this perſwaſion vaniſheth, and nothing remaineth but doubting, which commonly endeth in vtter deſpaire: but the teſtimonie of the ſpirit is conſtant and permanent; and howſoeuer wee cannot by reaſon of the grieuouſneſſe of afflictions, and the violent noiſe of our own paſſions heare the voyce thereof at ſome times, yet afterwards againe it crieth alowd in our hearts Abba father, and witneſſeth vntounto our ſpirits that we are the ſonnes of God: So that the chiefe meanes whereby wee are aſſured of our election is the ſpirit of God. But ſeeing we hauehave it not naturally in our ſelues, how may we attaine vntounto it? Surely we are to hauehave our recourſe vntounto the Father of lights by earneſt prayer,Iam. 1.17. Matth. 7.7. Luk. 11.13. from whom deſcendeth eueryevery good and perfect gift, hauing our faith grounded vponupon Gods gracious promiſe, namely, that if we aske we ſhall receiue, and more eſpecially, that hee will giuegive his holie ſpirit to them that aske it, as it is Luk. 11.13.
§. Sect. 2 The ſecond meanes whereby wee may attaine to the certaintie of our election,The ſecond meanes, the hearing of the word. is the hearing of the word, wherein the Lord manifeſteth his grace and goodwill to all beleeuing and repentant ſinners, and whereby alſo he ordinarily begetteth this faith and repentance in all his children. For howſoeuer Paul may plant and Apollos may water, but God alone giueth the encreaſe; yet Gods bleſſing ordinarily accompanieth his owne ordinance, making it effectuall by the inward operation of his ſpirit for thoſe ends for which he hath ordained it. And though the word may long ſound in our eares before it pearce the heart, or beget any ſauing grace in vsus, vnleſſe the Lord open our hearts and make the ſeed of his word fruitfull: yet thoſe who make conſcience of hearing the word, with diligence reuerence and attention, and pray for the aſſiſtance of Gods ſpirit, whereby it may become profitable to their ſaluation, may conſtantly expect the bleſſing of God vponupon his owne ordinance, which they carefully vſe in obedience to his will; whereas thoſe who neglect and contemne Gods word hauehave no ſuch aſſurance, becauſe it is the meanes and inſtrument which is ordained of God for this purpoſe, without which the ſpirit of God doth not ordinarily beget faith or any ſauing grace in vsus. Though therefore we doe not after long hearing of the word, feele this aſſurance of Gods louelove and our election, yet let vsus not giuegive it ouer but expect Gods bleſſing vponupon it, and waite his leaſure aſſuring our ſelues that in the end, hee will make this his owne ordinance effectuall for thoſe ends, for which he hath ordained it.
§. Sect. 3 The third meanes whereby we may attaine to the aſſurance of our election,The third meanes, the vſe of the Sacraments. is the frequent and religious vſe of the Sacrament of the Lords ſupper, whereby our faith is more and more confirmed the in truth of Gods promiſes. For the Lord to the preaching of his word which is the couenant of grace, hath added theſe ſeales that we might be the more throughly aſſured of his louelove and fauour; and therefore if we conſcionably frequent this holy Sacrament, the Lord will bleſſe alſo this his owne ordinance. Moreouer they who worthily receiue theſe holy miſteries, doe receiue Chriſt Ieſus, and hauehave the vnion and communion which is betweene him and them, more and more ſtrengthned and confirmed, for hee that eateth his fleſh and drinketh his blood, dwelleth in Chriſt, and Chriſt in him, Ioh. 6.56.As it is Ioh. 6.56. Now there is no condemnation to thoſe that are in Chriſt Ieſus Rom 8.1;Rom. 8.1. and therefore they neede not doubt of their election and ſaluation.
§. Sect. 4 The fourth meanes whereby we may be aſſured of our election,The fourth meanes, the effects of our election. Zanch. de Attrib. l. 5. c. 2. are the effects of Gods predeſtination, which are the vndoubted ſignes thereof; for the effects argue the cauſe, as the cauſe the effects, and that not onelyonly in naturall things, but alſo in thoſe which are ſupernaturall and ſpirituall: and therefore as certainely as we know that there is fire becauſe it caſteth forth heate, and the ſonne by his caſting forth of bright raies whereby the world is lightned, and that a tree is good by the good fruits which it bringeth forth, ſo alſo may wee as certainely be aſſured that we are elected of God, when wee finde in our ſelues the effects and vndoubted ſignes of our election.
Neither are theſe effects bare ſignes onelyonly of our election, but alſo manifeſt ſeales which by their plaine impreſſion, doe euidently aſſure vsus thereof: ſo that though we doe not directly and immediatly know Gods election, predeſtination, and eternall decree of our ſaluation in God himſelfe, electing predeſtinating, and decreeing that we ſhall be ſaued, yet we may plainely ſee apparant ſeales and impreſſions hereof in our ſelues, liuely reſembling that which is ſecret in Gods hidden councell; and as we not ſeeing the ſeale which maketh the impreſſion, doe eaſily diſcerne the forme, faſhion, and quantitie thereof by the print which it hath made; ſo wee not ſeeing Gods ſecret decree of predeſtination, may notwithſtanding attaine to the euedent knowledge thereof, by that impreſſion which it maketh in vsus.
This alſo may further be illuſtrated by a familiar ſimilitude; namely, as the ſunne ſhining vponupon vsus with his bright beames, doth imprint as it were in our eyes the image of his light, whereby we ſee the ſunne and the light thereof (the beames of the ſunne which are caſt vponupon vsus, being reflected backe againe to the ſunne it ſelfe;) ſo the foreknowledge of God whereby he hath decreed that we ſhall be ſaued before all eternitie, is ſecret in it ſelfe, ſo that we cannot ſee not vnderſtand it directly, but yet whileſt God doth acknowledge vsus for his elect, he doth expreſſe the image and forme of this his foreknowledge in thoſe whom he hath elected, whereby we doe alſo acknowledge him our gracious God who hath elected vsus; and ſo it commeth to paſſe that by the true knowledge of God, which is communicated vntounto vsus, whereby we acknowledge him for our God and father, wee alſo know his foreknowledge, whereby he knoweth and acknowledgeth vsus for his ſonnes and children. For firſt God knoweth vsus, and then by the light of this knowledge communicated vntounto vsus, he inlightneth our hearts with the true knowledge of himſelfe, as the ſunne firſt inlightneth our eyes, and by this light we ſee the ſunne it ſelfe. And this our Sauiour Chriſt intimateth, Ioh. 10.14. where firſt he ſaith he knoweth his ſheepe, Ioh. 10.14.and then he addeth that he is alſo knowne of them. As though he ſhould ſay, whileſt I know and acknowledge them for my ſheepe, hereby I bring to paſſe that they in like manner by the participatiō of this my light and knowledge, doe acknowledge me for their true paſtor. If therefore we know and acknowledge God, for our gracious God & louing father in Chriſt, it is a moſt certaine ſigne, that he alſo by his foreknowledge, doth know and acknowledge vsus for his people and children. But if we remaine in our ignorance, without the knowledge of God, and his ſonne Chriſt, we can gather no aſſurance vntounto our ſelues of our election; for if the foreknowledge of God had ſhined vponupon vsus, the beames thereof would hauehave illuminated our hearts, ſo as wee ſhould by their light hauehave knowne God alſo.
Gods louelove cauſe of our louelove.The like may be ſaid of Gods eternall louelove, wherewith he hath loued vsus in Chriſt; for God louing vsus, hath imprinted the image of his louelove in our hearts, whereby wee louelove him againe: and when this heauenly heate of Gods louelove hath deſcended on vsus, and warmeth our cold hearts, frozen in the dregges of ſinne, then doe we reflect ſome of thoſe beames of Gods louelove towards him againe. And this the Apoſtle Iohn plainely ſheweth 1. Ioh. 4.19. where he ſaith that we louelove God becauſe he loued vsus firſt; 1. Ioh. 4.19.that is, by that eternall louelove wherewith God loued vsus in Chriſt, there is imprinted in our hearts the louelove of God.Verſ. 7. And hence it is that he ſaith verſ. 7. that louelove commeth from God: becauſe we can neither louelove God, nor our neighbours aright, till his louelove towards vsus hauing ſhined vponupon vsus, hath inflamed our hearts. So the Apoſtle Paul ſaith, Rom 5.5. that the louelove of God is ſhed abrode in our hearts, Rom. 5.8.by the holy Ghoſt which is giuen vntounto vsus, whereby louelove towards God is begotten in vsus. If therefore the louelove of God be in our hearts, we may be aſſured that it is but an impreſſion which is made in vsus, by the ſeale of his louelove towards vsus, but a little ſparke kindled by this heauenly flame, and a ſmall modell or little counterfaite reſembling the infinit louelove of God, wherewith from all eternitie he hath loued vsus in Chriſt. Thus alſo Gods eternall election, whereby before all worlds he hath choſen vsus in Chriſt, doth make an impreſſion, and ſealeth in our hearts the form or image thereof, whereby we make choyſe of the true God Iehouah, amongſt all the Gods of the nations to be our onelyonly God, whom we will ſerue and worſhip. And therefore if we hauehave made this election, and dedicated our ſelues wholy to Gods worſhip and ſeruice alone, it is a moſt certaine ſigne of our election, whereby God hath choſen vsus: fot our chooſing of God is an effect of his chooſing of vsus, and an impreſſion or print wherewith by his election hee hath ſealed vsus.
§. Sect. 5 And thus it appeareth that the effects of Gods election doe not onelyonly as ſignes ſignifie,The firſt effect of our election is our ſauiour Chriſt, by whom we are aſſured that we are elected. but alſo as ſeales confirme vntounto vsus the aſſurance thereof: but let vsus further conſider the ſpecial effects of our election, whereby we may be aſſured that we are choſen of God. The firſt effect, is our Sauiour Chriſt himſelf, ſet apart of God to be the mediator to reconcile all Gods elect vntounto him, dwelling in vsus by his ſpirit; who may iuſtly be called the firſt effect of Gods election, becauſe all the other, namely our vocation, iuſtification, ſanctification, and ſaluation, are by him and through him alone. Whoſoeuer therefore are aſſured that Chriſt dwelleth in them and they in him, they hauehave a moſt vndoubted ſigne of their election: and whoſoeuer hauehave not Chriſt dwelling in them by his ſpirit, can hauehave no aſſurance that they are choſen, as the Apoſtle plainely ſheweth 2. Cor. 13.5. know you not (ſaith he) that Ieſus Chriſt is in you except you be reprobates? 2. Cor. 13.5.but how ſhall we know whether Chriſt dwelleth thus in vsus and we in him? the Apoſtle telleth vsus Rom. 8.1.Rom. 8.1. that thoſe who are in Chriſt Ieſus walke not after the fleſh but after the ſpirit, that is, thoſe who doe not willingly ſubmit themſelues to be ruled and led by the luſts of the fleſh, but labour and ſtriue to reſiſt and ſubdue them, ſtudying and indeauoring to liue a ſpirituall life, in holineſſe and righteouſneſſe. For in whomſoeuer Chriſt dwelleth by his ſpirit, thoſe he regenerateth and raiſeth from the death of ſinne, to newneſſe of life; and his blood is effectuall, not only to purge them from the guilt of ſinne, but alſo to cleanſe them in ſome meaſure from the corruptions themſelues.
§. Sect. 6 The ſecond effect of our election,The ſecond effect of our election, is our effectuall calling. is our effectuall calling; whereby we are ſeparated from the world, and ingrafted into Chriſt, and made liuely members of his body: and this is done ordinarily by the diligent and attentiue hearing of the word, ioyned with the inward operation of Gods ſpirit. If therefore we hauehave heard Gods word preached, diligently and attentiuely; if thereby wee hauehave attained vntounto the knowledge of the worke of our redemption wrought by Ieſus Chriſt, and are delighted therewith; if by this meanes wee hauehave our hearts ſomewhat weaned from the world, and fixed vponupon our Sauiour and heauenly things; and thinking it ſufficient to hauehave ſpent the reſt of our liues paſt in the luſts of the Gentiles,1. Pet. 4.2.3. doe liue hence forward after the wil of God: then are we truely and effectually called, for thoſe are Chriſts ſheepe that heare his voyce and follow him Ioh. 10.4. Thoſe are ingrafted into his body, who bring forth the fruites of godlineſſe:Ioh. 10.4. for as the branch can bring forth no fruite except it abide in the vine, ſo neither can we bring forth any fruites of pietie and righteouſneſſe except wee abide in Chriſt; and therefore if we doe bring forth theſe fruites, it manifeſtly appeareth that we are in Chriſt, and conſequently truely called and elected, for without him we could doe nothing, Ioh. 15.4.5.as it is Ioh. 15.4.5.
§. Sect. 7 The third effect of Gods election,The third effect is our iuſtification. is our iuſtification, conſiſting in the remiſſion of our ſinnes, and the imputation of Chriſts righteouſneſſe: and to this is required a true and liuely faith, which aſſureth vsus of the remiſſion of our ſinnes, and applieth vntounto vsus Chriſts righteouſneſſe. If therefore we beleeue that our ſinnes are forgiuen, if we doe by faith apply vntounto vsus Chriſt and his righteouſneſſe, we may be aſſured that we are iuſtified, and conſequently elected: now this perſwaſion and liuely faith, is diſcerned by the fruites thereof; for it purifieth our hearts, and worketh by louelove; and it worketh in vsus an hatred of ſinne, and louelove of righteouſneſſe, which is our ſanctification.
§. Sect. 8 So that our ſanctification which is the laſt effect of Gods election wrought in vsus in this life,The fourth effect is our ſanctification, which is the touchſtone of all the reſt. is the true touchſtone of all the reſt: whereby wee may certainely know whether we be effectually called, that is, ſeparated from the world, and ingrafted as liuely members into the body of Chriſt; and whether we be truely iuſtified, that is, purged from the guilt and puniſhment of our ſinnes by Chriſts blood, and adorned with his righteouſneſſe imputed vntounto vsus. For if we be ſeparated from the world, then doe we not ſet our mindes vponupon worldly things, but hauehave our conuerſation in heauen from whence we looke for a ſauiour, euen the Lord Ieſus Chriſt; Phil. 3.20.if we are ingrafted into the body of Chriſt who is the true vine, then doe we bring forth the ſweete grapes of holineſſe and righteouſneſſe in our liues and conuerſations, as it is Ioh. 15.5;Ioh. 15.5. if we hauehave by a true faith the aſſurance of the remiſſion of our ſinnes, then will we louelove God who hath forgiuen vsus ſo great a debt, and labour to expreſſe our louelove by glorifying his name, in cauſing our light to ſhine before men; and if the blood of Chriſt be effectuall vntounto vsus for the purging away of the guilt and puniſhment of ſinne, then will it alſo in ſome meaſure purge away the corruptions themſelues. For we are graſted with him into the ſimilitude of his death and reſurrection, Rom. 6.56.and our olde man is crucified with him and the body of ſinne deſtroyed, that from henceforth we ſhould not ſerue ſinne, as it is Rom. 6.5.6. And as our ſanctification is the onelyonly vndoubted ſigne of our vocation and iuſtification; ſo alſo of our election; for the Lord hath choſen vsus that wee ſhould bee holy, Epheſ. 1.4. And therefore if wee be holy wee hauehave a manifeſt effect and inſeparable fruite of our election,Eph. 1.4. if we be not holy nor make conſcience of ſeruing the Lord in the duties of pietie and chriſtianitie, we hauehave no aſſurance that we are elected: for though the foundation of God remaineth ſure on Gods part being ſealed and confirmed in his eternall counſell, yet it is not ſealed in our hearts vntill we depart from iniquitie,2. Tim. 2.19. as it is, 2. Tim. 2.19.
Though then there be no place vntounto our ſanctification in Gods decree, as being any cauſe thereof; and therefore when the queſtion is asked why we are elected, we muſt anſwere not for any deſerts or holineſſe in our ſelues, but becauſe of Gods good pleaſure and vndeſerued grace; and when it is demaunded in whom we are elected, wee muſt reply in Chriſt Ieſus only: yet there is chiefe place vntounto our ſanctification in the aſſurance of our election, ſo that when the queſtion is asked who are elected, anſwere is to be made, thoſe onelyonly who are alſo ſanctified in Gods good time by his gracious ſpirit;Heb. 12.14. for without this holineſſe no man ſhall euer ſee God, as it is, Heb. 12.14.
§. Sect. 9 Now our ſanctification doth principally conſiſt in a louelove of righteouſneſſe,Wherein our ſanctification conſiſteth. and a true hatred of ſinne; from whence proceedeth an earneſt deſire, and hartie indeauour of forſaking that which is euill, and of cleauing vntounto that which is good: and for the better effecting hereof, a carefull ſtudie of mortifying the fleſh and the luſts thereof, and painefull diligence in vſing all good meanes whereby the ſpirit may be ſtrengthened, and the gifts and graces thereof encreaſed, that ſo wee may not be ſo prone to fall into that ſinne which we hate, nor ſo backward in imbracing and following that righteouſneſſe and holineſſe which wee louelove. And this is the ſanctification which is an inſeparable fruite and effect of Gods election in all his children,That thoſe who will be aſſured of their election muſt begin their aſſurance at their ſanctification. which though it be the laſt in nature and next vntounto ſaluation it ſelfe, for firſt God electeth, and thoſe whom he hath elected, in his good time he calleth, and whom he calleth thoſe he iuſtifieth, and laſtly, whom he iuſtifieth thoſe he ſanctifieth and ſaueth; yet when we are to gather aſſurance of our election, we are not to obſerue this order, but to begin where the Lord endeth, and ſo aſcend from the loweſt degree till we come to the higheſt. For as it is a fooliſh thing for a man, to thinke that he can leap to the top of an high ladder at the firſt ſtep, and therefore eueryevery one beginneth with the loweſt, and ſo aſcendeth ſtep by ſtep till he come to the higheſt: ſo it is a fooliſh thing for a man to imagine, that he can leape into heauen, and there ſearch the vnſearchable councels of God, and ſo know whether he is elected or no; but we muſt begin at the loweſt ſtep, namely our ſanctification which being attained vntounto, we may aſcend a ſtep higher in our aſſurance, namely that we are iuſtified, and ſo to the next, that we are effectually called, and laſtly to the higheſt that we are elected. Otherwiſe if we curiouſly diue into the bottomleſſe ſecrets of Gods councels, we ſhall be drowned and ouerwhelmed; if we approach vntounto this vnapproachable light, the eye of our underſtanding will be dazled, yea ſtarke blinded; if we preſume to vnderſtand beyond ſobrietie, we ſhall by the iuſt iudgement of God be infatuated, and thruſt our ſelues into an endleſſe laborinth, out of which we ſhall neuer finde way, wanting the line of Gods word to guide vsus. And therefore if we would hauehave any true aſſurance of our election, we muſt examine our ſelues whether we be ſanctified; and if we finde in our ſelues ſanctification by the fruites thereof, wee may vndoubtedly conclude that we are iuſtified, called, elected, and ſhall be ſaued. If we walke not after the fleſh but after the ſpirit, we may be aſſured that we are in Chriſt Ieſus, and therefore there is no condemnation belonging vntounto vsus,Rom. 8.1. Rom. 8.1. If we bring forth the fruites of righteouſneſſe and holineſſe, we may be aſſured that we are good trees of Gods owne planting,Matth. 7.17. Matth. 7.17. If we be fruitfull braunches we may aſſuredly know, that we are ingrafted into the true vine Ieſus Chriſt,Ioh. 15.4.5. Ioh. 15.4.5.
§. Sect. 10 Seeing then our ſanctification aſſureth vsus of our election and ſaluation, and without it there is no aſſurance; what ſtronger argument can be imagined to make vsus flee ſinne,The vſe of the former doctrine. and labour after mortification and newneſſe of life; what keener knife can be vſed to cut inſunder the cordes of vanitie, wherein naturally we are fettered and intangled; what ſharper ſpur to pricke vsus forward in the courſe of godlineſſe; than to know and conſider that by our ſanctification and holineſſe of life, we are certainely aſſured that God hath elected vsus, to be heires of the vnſpeakable ioyes of his kingdome, and that by our wickedneſſe and profaneſſe wee hauehave no leſſe certaine aſſurance that we ſhall hauehave our portion for euer in the lake that burneth with fire and brimſtone? for if wee liue holily like true chriſtians on earth, we ſhall liue happily like glorious Angels in heauen; but if here we lie forzen in the dregges of our ſins, without any ſenſe of ſorrow for thoſe which are paſt, or any deſire and purpoſe of heart to forſake them in the time to come, we ſhall be thruſt from the Lord amongſt the workers of iniquitie, and the wrath of God ſhall purſue, ouertake and conſume vsus. What ſinne therefore can be ſo pleaſant to our taſte, which this conſideration will not make more bitter than wormewood? what dutie of holineſſe and righteouſneſſe ſo diſpleaſant and grieuous, which this will not make ſweete and delightfull?
§. Sect. 11 Now that we may not deceiue our ſelues with a counterfait holineſſe,Diuers kinds of counter ſait holineſſe which giuegive no aſſurance of our election. in ſted of true ſanctification, we are to know that this aſſurance of ſaluation, doth not proceede from eueryevery kinde of holineſſe, but from that which is true and vnfained: for there is an holineſſe of the tongue, ſeuered from the holineſſe of the heart, in ſhew but not in deede, in profeſſiō but not in practiſe; there is an holineſſe in performing outward duties of Gods ſeruice, ſeuered frō righteouſnes towards our bretherē; there is an holines in leauing ſome or ye moſt ſins, without any deſire or purpoſe to forſake ſome one or two ſins by which we receiue greateſt pleaſure or profit; there is an holines in tything mint and cummin, which neglecteth the waightie things of the law, and which maketh cleane the outſide of the platter & cup, leauing the inſide full of rapine and exceſſe; and outwardly maketh a glorious golden ſhew, when as within there is nothing but putrefaction and rottennes: there is an holines which conſiſteth in the phariſaicall cenſuring of poore publicanes, and in extolling our owne vertues. The firſt kinde is of thoſe whom the prophet reproueth Eſa. 29.13.Eſa. 29.13. who drew neere vntounto God with their lips when as their hearts were farre from him: and of thoſe whom the Apoſtle brandeth 2. Tim. 3.5.2. Tim. 3.5. who make a ſhew of godlineſſe, but in their liues deny the power thereof: in which ranke many profeſſors alſo in theſe daies may fitly march. The ſecond kinde is of thoſe who are content to ſerue God in the outward duties of his worſhip, becauſe they finde them good cheape, yea often gainefull; but cannot away with righteouſneſſe, becauſe that is ſometimes painefull and ſometimes requireth coſt. And theſe men in ſtead of making godlineſſe their gaine, make a gaine of godlineſſe. The third kinde is Herods holineſſe, who heard Iohn gladly and did many things, yet could not abide to leaue his inceſt: and ſuch holineſſe is in ſome now adaies, who will be content to leaue all groſſe outward ſinnes, ſo they may continue in their couetouſneſſe or voluptuouſneſſe. The fourth is the holineſſe of thoſe phariſies which are moſt zealouſe in ceremonies and their owne traditions, but key colde in thoſe duties which moſt concerne Gods glorie and their neighbours good. The laſt kinde was the holineſſe of the auncient phariſies, and is the holineſſe of our new browniſts, who place the moſt of their religion in cenſuring and condemning the corruptions of the Church, and miſdemeanors of priuate men, not looking into their owne ſinnes of helliſh pride, bitterneſſe, enuie, and want of charitie.
§ Sect. 12 But none of theſe, no nor yet all theſe ioyned together, will euer giuegive vntounto vsus any ſound aſſurance of our election;The fruites and properties of true ſanctification. but it is that true ſanctification indeede, which beginneth not in the mouth but in the heart, and ſanctifieth our will and affections, making vsus to louelove and to imbrace to our vttermoſt power vertue and godlineſſe, and to abhorre and flee from ſinne and iniquitie: and from the heart it proceedeth to the tongue and hands, making the word of God and all holy conferences honie in the mouth, and inciting vsus to the practiſe of that which we profeſſe. It alwaies approueth golden pietie to be pure, and without mixture of the droſſe of hipocrifie, by the touch ſtone of righteouſneſſe; it is as carefull in approuing the heart and ſecret actions vntounto God, as the outward actions vntounto men; it cauſeth vsus to hate as well one ſinne as another, and that ſinne moſt of all into which we are moſt prone by nature to fall, though it bring neuer ſo much pleaſure and profit; it embraceth afflicted godlineſſe when it is attended with loſſe pouertie and ſhame, as well as when it is waited vponupon with gaine, pleaſure, and the praiſe of men; it is very charitable in cenſuring the faults of others, but moſt ſeuere and ſtrict in iudging and condemning the ſinnes which our ſelues hauehave committed. And therefore if our ſanctification hauehave theſe properties, we may moſt certainly be aſſured thereby that wee are elected and ſhall be ſaued; but if theſe be wanting, it is but a counterfeit holineſſe which affoordeth no ſuch aſſurance.
The miſerable estate of thoſe who hauehave not ſo much as a ſhew of godlineſſe.Now if this be true, what hope can they hauehave who hauehave not ſo much as a ſhew of godlineſſe? how deſperate is their ſtate, who euen in outward apparance ſhew nothing but wickedneſſe and prophaneſſe? If the figge tree which beareth faire greene leaues be accurſed, what curſes, what miſcrie and wretchedneſſe are they to beare and ſuffer, who hauehave not ſo much as leaues, that is, an outward profeſſion of godlineſſe? If Herod be a damned wretch in hell, who heard Iohn the Baptiſt willingly, and did many things according to his doctrine, becauſe he nouriſhed one ſinne in his boſome; what fearefull condemnation are they to expect, who contemne and neglect Gods word, not thinking it worth the hearing, and cannot finde in their hearts to ſubmit themſelues to the obedience of any part thereof, neither will be brought to forſake any one ſin wherewith they are delighted, till it leaue them? And yet ſuch is the blind ignorance, carnall ſecuritie, and vaine preſumption of ſuch men, that they will not ſticke to bragge that they are ſure of Gods louelove, and that they are elected to ſaluation, though there bee no ſhew of reaſon whereupon they may probably ground their fooliſh perſwaſion. But the truth is, that whileſt they continue in this damnable eſtate, conſolation it ſelfe can not giuegive vntounto them any true comfort, for without ſanctification there is no hope of election or ſaluation: and ſeeing the Lord hath elected vsus that wee ſhould be holie,Epheſ. 4.14. therefore without holineſſe there is no aſſurance that we are elected: ſeeing he hath ſworne that all thoſe whom he hath redeemed and ſaued, out of the hands of their ſpiritual enemies hell, death and the diuell,Luk. 1.74 75. ſhall worſhip him in holineſſe and righteouſneſſe all the daies of their life; what hope of redemption and ſaluation can they conceiue, who liue in impietie and vnrighteouſneſſe, ſeeing by Gods oath they are excluded from both, whileſt they continue in this ſtate?