The Christian Warfare Part 1, Book 2 · Chapter 12
CHAP. XII. The reaſons alledged againſt the aſſurance ofour ſaluation, anſwered.
§. Sect. 1 ANd ſo much concerning the teſtimonies of ſcripture,That it is not arrogancie or preſumption to be aſſured of our ſaluation. which are alledged againſt the certaintie of faith: now let vsus conſider their reaſons. Firſt, they obiect that it is proud arrogancie and hereticall preſumption for a miſerable ſinner, without all doubting to aſſure himſelfe that he is elected and ſhall be ſaued. To which I anſwere, that if with the phariſaicall papiſts and proud iuſticiaries, we did build our aſſurance vponupon our owne merits and worthineſſe, it were indeede intollerable arragancie and proud preſumption, not onelyonly certainely to beleeue, but euen to doubt whether we are elected and ſhall be ſaued (for where as doubting is there is ſome hope alſo) whereas the ſcriptures peremptorily conclude, that they who looke for righteouſneſſe and ſaluation by the law, are vnderunder the curſe, Gal. 3.10;Galat. 3.10. Rom. 3.20. and that by the workes of the law ſhall no fleſh be iuſtified in Gods ſight, Rom. 3.20; and that we are iuſtified not by our deſerts, in whole or in part, but freely by Gods grace through the redemption which is in Chriſt Ieſus, as it is, verſ. 24. But ſeeing we wholy diſclaime our owne righteouſneſſe, and humbly acknowledging our owne miſerie and wretchedneſſe, doe wholy rely our ſelues vponupon the gracious promiſes of God, and the merits of Chriſt Ieſus, ſeeing we become nothing in our ſelues in the worke of our ſaluation that God may be all in all, ſeeing we caſt away all glorie from our ſelues, that we may wholy glorie in the Lord according to that Ierem. 9.24. Let him that glorieth, Ier. 9.24.glorie in this that hee vnderſtandeth and knoweth me: This is not proud arrogancie nor hereticall preſumption, but chriſtian humilitie which giueth all glorie vntounto God, leauing nothing to our ſelues but the comfort which is wrought in our hearts, by the aſſurance we hauehave of Gods promiſes. Nay the more vndoubtedly we truſt in Gods promiſes, the greater is our humilitie; for the more wretched we are in our owne eyes, the more we ſee our imperfections, yea our nothing in Gods ſight; and hereby we are moued to goe out of our ſelues, to ſeeke for ſaluation onelyonly in Gods free grace and Chriſts merits, and to reſt in them with full aſſurance, as being in themſelues all ſufficient without our workes and worthineſſe. On the otherſide the more we doubt of our ſaluation, in reſpect of our vnworthineſſe, the more is our pride and arrogancie; for we would not doubt in regarde of our vnworthineſſe, vnleſſe we looked for ſaluation by our worthineſſe, and therefore we come ſo farre ſhort in faith and hope, as we finde our ſelues ſhort in merits; and whence can this proceede but from arrogancie and pride, which maketh men to looke for ſaluation in themſelues, and to doubt of Gods merciemercy and Chriſts merits, vnleſſe they finde that they hauehave deſerued them by their owne workes and worthineſſe? Let vsus therefore abhorre this proud humilitie of the papiſts which maketh them doubt of Gods mercifull promiſes, and conſequently of his truth;1. Ioh. 5.10. for as it is 1. Ioh. 5.10. He that beleeueth not God, hath made him a lyer; and alſo of the ſufficiencie and valew of that ineſtimable price which Chriſt Ieſus hath giuen for our redemption, as though it were imperfect in it ſelfe, vnleſſe it be eitched and patched vp with our owne merits and worthineſſe: and though we are moſt abiect, wretched, and in a deſperate caſe in reſpect of our ſelues, yet let vsus hauehave aſſured truſt and confident bouldneſſe, yea a triumphant boaſting and glorying in reſpect of our Sauiour Chriſt, as the Apoſtle ſpeaketh Epheſ. 3.12. Rom. 5.2. Notable is the ſaying of Auſtine to this purpoſe,Eph. 3.12. Rom. 5.2. Serm. 28. deuerbis domini. Omnia tibi peccata tua dimiſſa ſunt. Ideo praeſume non de operatione tua ſed de chriſti gratia, preſume therefore (ſaith he) not of thine owne working but of Chriſts grace, for ye are ſaued by grace ſaith the Apoſtle; therefore here is no arrogancie but faith, to ſhew what thou haſt receiued; it is not pride but deuotion. So in another place,In Pſal. 88. Hoc dixit deus, hoc promiſit, ſi parum eſt hoc, iurauit. The Lord hath ſaid this, he hath promiſed it, and if this be not enough he hath ſworne it. Becauſe therefore the promiſe is ſure and confirmed, not according to our merits but according to his merciemercy, let no man profeſſe that with feare, of which he cannot doubt.
Doubting proceedeth from pride and arrogancie.But they further vrge, that humble doubting is better than preſumptuous aſſurance; I anſwere, firſt that their doubting is full of pride, which maketh them looke for ſaluation in their owne worthineſſe, rather than in Gods free merciemercy and Chriſts merits: ſecondly that our faith and certaine aſſurance is full of humilitie; for wee freely confeſſe our owne vnworthineſſe, and dare not offer before the ſeate of Gods iuſtice any righteouſneſſe that is in vsus, as deſiring in whole or in part to be iuſtified thereby; nay rather we pray with the Prophet Pſal. 143.2. Enter not into iudgement with thy ſeruant, for in thy ſight ſhall none that liueth be iuſtified; Pſal. 143.2.and though we know nothing by our ſelues yet doe we plain…ly affirme with the Apoſtle, that we are not hereby iuſtified. 1. Cor. 4.4.1. Cor. 4.4. But this humilitie doth not abate our faith and certaine aſſurance, nay rather it doth confirme and increaſe it, for it maketh vsus to goe out of our ſelues, as finding no hope of ſaluation whereupon we may reſt, and moueth vsus to ſeeke for ſaluation in Chriſt, who is ſuch a ſure ancorhold that whoſoeuer pitch the ancor of their hope on him, ſhall finde it ſure and ſteadfaſt, and whoſoeuer build their faith on this foundation and corner ſtone, the power of hell ſhall neuer preuaile againſt them.
§. Sect. 2 Secondly, they obiect that we are vnworthie of Gods louelove,Our vnworthineſſe no cauſe why we ſhould doubt of our election. or to be elected, and therefore we cannot be aſſured thereof. I anſwere, this were true if Gods election depended vponupon our worthineſſe and deſerts; but ſeeing the Lord reſpecteth not any thing in vsus, but elected vsus freely of his vndeſerued grace and meere goodwill; our vnworthineſſe in our ſelues may well ſtand with the aſſurance of our election: for thoſe who are moſt vnworthie neede not to doubt of Gods louelove and their election and ſaluation, ſo that they wholy rely vponupon Gods merciemercy and Chriſts merits by a true and liuely faith; foraſmuch as they are not grounded vponupon their worthineſſe, and therefore cannot be ouerthrowne by their vnworthineſſe. Notable is the ſaying of Auſtine to this purpoſe. Tria (inquit) ſunt quae ſic roborant & confirmant cor meum, vt nulla me penuriae meritorum &c. There are three things (ſaith he) which ſo ſtrengthen and confirme my heart, that no want of merits, no conſideration of mine owne vileneſſe, no eſtimation of the heauenly bleſſedneſſe, can deiect me from the height of my hope: vponupon them my ſoule is ſurely ſetled. Wilt thou know what they are? I conſider three things vponupon which my hope wholy relieth, to wit, the louelove of adoption,Aug. Manual. cap. 23. the truth of the promiſe, the abilitie of performance. Let now my fooliſh cogitation murmur as much as it will, ſaying, but who art thou, or how great is that glorie; or with what merits doeſt thou hope to obtaine it? And I will boldly anſwere, I know whom I hauehave beleeued, and I am aſſured, becauſe God hath adopted me in great louelove, becauſe he is true in his promiſe, becauſe hee is powerfull in performance, for he may doe what he will.
§. Sect. 3 Thirdly,Weakenes of faith and certaintie may well ſtand together. they obiect that our faith is weake and feeble, and by reaſon thereof the faithfull (a…peareth by continuall experience) are aſſaulted with doubting, and grieuouſly ſhaken with Sathans temptations, ſo as there can be no ſuch certaintie of faith as we ſpeake of. To which I anſwere, that weakeneſſe of faith is not oppoſed as contrarie to certaintie, but to ſtrongneſſe and full perſwaſion, and therefore weakeneſſe and certaintie may well ſtand together. Neither doe we imagine ſuch a certaintie of faith which is neuer ſhaken with doubting, nor aſſaulted with temptations; nay rather we teach that thoſe whom God indueth with moſt faith, he moſt exerciſeth in the conflict of temptations, like a wiſe captaine who ſetteth that ſouldier which is beſt armed and ſtrongeſt, to beare the brunt in the forefront of the battaile: and the diuell is moſt readie to aſſault thoſe who moſt reſiſt him, and moſt violently to ſtrike where he ſeeth the ſhield of faith held vp to defend; and therefore our Sauiour hath taught all his faithfull children to pray, leade vsus not into temptation, but deliuer vsus from euill. But withall we affirme that though this weake faith be aſſaulted with Sathans temptations, yet is it neuer ouercome; though it bee oppoſed with doubting yet it neuer falleth from aſſurance and certaine perſwaſion; though it bee ſometimes ſhadowed, and the ſhining light thereof dimmed, yea though it be for a time hid and couered, yet in it owne nature it remaineth firme and ſtedfaſt; like the ſunne which alwaies ſhineth, though oftentimes by reaſon of the interpoſition of the cloudes or the earth, we cannot diſcerne the beames thereof; or like vntounto the fire which being hid vnderunder the aſhes doth retaine his naturall heate, although we feele it not: So our faith retaineth in it ſelfe his certaintie and aſſurance as it were his light and heate, when as it is ſhadowed with the cloudes of doubting, and couered vnderunder the aſhes of Sathans temptations.
A weake faith doth as truely aſſure vsus of our election as a ſtronger.But it may be demaunded how a weake faith aſſaulted with Sathans temptations can cōtinue certaine, ſeeing the ſtrongeſt 0 faith can doe no more but certainely perſwade? I anſwere, that our certaintie reſpecteth not our faith it ſelfe but the obiect thereof, namely Gods merciemercy and Chriſts merits: and therefore ſeeing a weake faith doth as well apply vntounto vsus the mercies of God & merits of Chriſt as a ſtronger, therefore alſo it certainely perſwadeth vsus as well & truely, though not ſo ſtrongly and fully of our election and ſaluation, as a ſtronger doth. So that when we hauehave the leaſt ſparke of faith, it doth illuminate our mindes, ſo as we can truely diſcerne the louing countenance of the Lord ſhining vponupon vsus though ſomewhat dimly, and as it were a farre of; euen as he that is pore-blind doth as certainely ſee the ſunne, as he who is moſt ſharpe ſighted, though not ſo cleerely; and as he who is in a darke dungeon doth diſcerne the light as ſurely at a little hole, though he be compaſſed about with blacke darkeneſſe, as he who is in the open fieldes; ſo when we are as it were pore-blind, and compaſſed about with the darke miſte▪ of ignorance, yet by the dimme ſight of faith we certainely diſcerne Gods louelove and fauour ſhining vponupon vsus, though the more we encreaſe in knowledge and faith, the more cleerely we perceiue it, till at laſt hauing attained vntounto fulneſſe of faith, we ſee him neere at hand and as it were face to face.
True it is that our faith which is in it ſelfe weake and feeble, and compaſſed about with the darkeneſſe of ignorance, is mixt and turmoyled with much feare and doubting, by reaſon of our naturall inclination vntounto diffidence and incredulitie, the manifold temptations of Sathan, and the burthen of our ſinnes lying heauie vponupon our conſciences: which maketh Gods deere children to grone and complaine, yea ſometime to murmur and repine againſt God himſelfe, as though he were their enemie, becauſe he ſuffereth them thus to be vexed; but ſtill it riſeth after it hath receiued a foyle, and gathereth new ſtrength againſt all new aſſaults, vntill in the end it obtaineth full victorie, ſo as all the faithfull may ſay with the Apoſtle 2. Cor. 4.8. We are afflicted on eueryevery ſide, 2. Cor. 4.8.9.yet are we not in diſtreſſe; in pouertie but not ouercome of pouertie. 9. We are perſecuted but not forſaken, caſt downe but we periſh not. For though their faith be weake, and their temptations vehement and violent, yet this bruſed reede is not broken, this ſmoking flax is not quenched; for as the reede in a boyſterous tempeſt is blowne downe euen to the ground, but when the tempeſt is paſt riſeth vp againe to his former eſtate; ſo though the boyſterous blaſts of Sathans temptations beate vsus downe euen to earth, yet by faith we riſe againe when the ſtorme is ouerblowne.
§. Sect. 4 Secondly,How our faith though aſſalted with doubting may be certaine. it may bee demaunded how the faith of Gods children can be ſaid to be certaine, ſeeing it is continually aſſaulted and often foyled with doubting, which is oppoſed to the certaintie of faith. To which we may eaſily anſwere, if we know and remember that eueryevery chriſtian is divided into two parts, the fleſh and the ſpirit, which continually fight and ſtriue the one againſt the other; and as they themſelues are thus oppoſed, ſo are their qualities and fruites, for in the ſpirit is faith, louelove, hope, zeale, ioy in the holy Ghoſt, and ſuch other ſanctifying graces; in the fleſh is doubting, and infidelitie, hatred of God, preſumption and deſperation, coldneſſe, dulneſſe, yea deadneſſe in religion, feare, horror, and ſuch like corruptions, ſo as we may ſay with the Apoſtle, I know that in my fleſh, that is, in my vnregenerate part dwelleth no good thing, Rom. 7.18.Rom. 7.18. Now as there is a continuall warre betweene the fleſh and the ſpirit, ſo alſo betweene their qualities and fruites; for faith is continually aſſaulted with doubting and infidelitie, louelove of God with the hatred of God, hope with preſumption and deſperation, zeale with coldneſſe and dulnes in religion, the ioy in the holy Ghoſt with horror and feare of Gods anger, the curſe of the law and condemnation; and ſometimes the one ſometimes the other hath the vpper hand, both in the meane time retaining their nature and properties, although (as we ſay) remiſſis gradibus, not exerciſing them in that meaſure and degree, as they doe when they hauehave victorie and giuegive the other the foyle. For example, when in ſome grieuous affliction, the hatred of God doth aſſault the louelove of God in our hearts, and doth ſo foyle and wound it, that wee can ſcarce diſcerne that it breatheth or retaineth life, yet notwithſtanding the louelove of God euen at that inſtant is not turned into hatred, nor receiueth any properties thereof, but ſtill retaineth his owne nature and properties, which againe cleerely appeare and ſhew themſelues when the conflict is ended. The like may be ſaid of our hope, zeale, ioy in the holy Ghoſt, and other graces, when they are moſt foyled by the corruption of the fleſh which fight againſt them, ſo as they cannot poſſibly exerciſe their owne actions and functions, yet doe they not receiue any carnall properties, nor looſe any of their owne, but retaine ſtill their owne nature, which againe manifeſteth it ſelfe when the aſſault is ended. Euen as fire couered ouer with aſhes retaineth ſtill his owne nature of light and heate, though then by reaſon of the aſhes the light be not ſeene, nor the heate felt; but when the aſhes are remooued and new matter added vntounto it, then it ſhineth and burneth and heateth as much as it did before: ſo when the graces of Gods ſpirit are couered (as it were) vnderunder the aſhes of our corruption, they are not diſcerned by their properties and effects; but when the corruptions are remooued by vertue of Gods ſpirit, and the graces nouriſhed with hearing of the word, prayer, holy conferences, and ſuch like ſpirituall exerciſes, as it were with new matter added vntounto them, then doe they againe ſhine in their brightneſſe, and exerciſe their wonted ſtrength in all good duties to God and our neighbour.
§. Sect. 5 And as it is with all other graces,Faith aſſalted with doubting, retaineth his owne nature and properties. ſo alſo with faith, which is often aſſaulted with doubting and infidelitie, and ſometimes alſo ſo foyled that we can hardly diſcerne any breath or life in it; but yet euen then it retaineth it owne nature and properties, and doth not receiue the nature and properties of doubting; but as the tree which is ſhaken with boyſterous blaſts of winde and is not ouerthrowne, doth in the middeſt of the tempeſt liue and ſucke nouriſhment out of the earth, and ſtill retaines his owne nature and properties; ſo when our faith is ſhaken with the boyſterous blaſts of Sathans temptations, and with our owne naturall doubting and infidelitie, yet it ſtill liueth and ſucketh nouriſhment out of Gods gracious promiſes, and ſtill it retaineth his owne propertie of certaine perſwaſion, though then it doe not exerciſe it in action, ſo maniſeſtly as before and after the conflict of temptations, and as the ſhaking of the tree is not of the nature thereof, for of it ſelfe it ſtandeth firme and ſteadie, but by outward accident, namely the winde blowing vponupon it: ſo is not vncertaine wauering and vnconſtant doubting of the nature of faith, for of it ſelfe it is firme and certaine; but it commeth by outward accident from the boyſterous blaſts of infidelitie, and the temptations of Sathan which (as it were) violently blow vponupon it, which being paſt, it remaineth like the tree firme and conſtant. And as the graces of Gods ſpirit, and the fleſh and the corruptions thereof doe ſtill retaine in themſelues their owne nature and properties, ſo alſo doe they moſt commonly ſhew themſelues in their diuers fruites and effects, and that oftentimes in the conflict and time of temptation, ſo that the regenerate man may at the ſame time feele in himſelfe contrarie affections and actions; for the ſpirit acknowledging Gods goodnes merciemercy and truth in his promiſes, is repleniſhed with joy, being in hope to inioy them, on the otherſide the fleſh feeling preſent miſerie, and the ſharpnes of afflictions, ſorroweth and grieueth. The ſpirit apprehending and applying vntounto it the ſweete promiſes of the Goſpell, doth quietly reſt vponupon them; the fleſh ſeeing it owne corruption, and the huge waight of ſinne that preſſeth it downe, feareth and doubteth: the ſpirit being aſſured of euerlaſting happines, triumpheth with ioy, deſiring nothing more than to be diſſolued and to be with Chriſt; the fleſh finding it ſelfe guiltie of ſinne, and in this reſpect ſubiect to the anger of God and condemnation, feareth and trembleth to thinke vponupon death: The ſpirit conceiueth of God as of a mercifull father in Chriſt, and in all neceſſities flyeth vntounto him by heartie prayer; the fleſh conceiueth of him as of an angrie and ſeuere iudge, and therefore flyeth from him, deſiring rather to ſeeke for helpe any where elſe than of the Lord: ſo that the chriſtian by reaſon hereof, at the ſame time findeth in himſelfe oppoſition betweene action and action, affection and affection. For at the ſame inſtant, while the fleſh, hauing in it the conſcience of ſinne and ſenſe of guiltineſſe, doth murmur repine and complaine vponupon God, as an enemie which is readie to deſtroy vsus; the ſpirit doth flie vntounto God by a liuely faith, and committeth it ſelfe to his prouidence, will and protection, expecting ſaluation from him onelyonly; which it could neuer doe, if it were not aſſured that we were in his louelove and fauour. And in this the chriſtian may not vnfitly be compared to a childe, who hauing been ſharpely corrected by his father, doth auoyde his preſence as though hee were his enemie; but if at the ſame time ſome ſuddaine danger affright him, before al other he runneth to his father for ſafegard and protection: ſo when our heauenly father hath ſharpely corrected vsus, either with ſome outward or inward afflictions, we flee from his preſence as though he were our enemy; but when an imminent danger ouertaketh vsus, and we be in perill to be ſupplanted with ſathan and his aſſiſtants, who are our enemies in deed, then the ſonne-like affection which is wrought in our hearts by Gods ſpirit, doth moue vsus to runne vntounto him before all other, deſiring and crauing his ayde and aſſiſtance.
And thus it appeareth, that though the fleſh and the ſpirit be mixt together, yet they retaine their owne natures, properties and effects; and though faith which is a grace of the ſpirit, be mingled with doubting, yet this doubting is not of the nature of faith, which in it ſelfe is certaine and aſſured, nay, it is not an infirmity of faith, as lameneſſe is an infirmity of the ioynts, and dimneſſe of the ſight, for it is not any way incident to the nature thereof: and therefore much leſſe is it a commendable virtue of faith, as the Papiſts teach, but it is a fruite of vnbeleefe, which is in the part vnregenerate, and is oppoſed vntounto faith, as appeareth Rom. 4.20. and conſequently,Rom. 4.20. though faith be aſſaulted with doubting, yet in it owne nature it may and doth remaine certaine and aſſured.
§. Sect. 6 Fourthly,That it is no preſumption to labour for the aſſurance of our election. 1. Cor. 2.16. they obiect that it is raſh preſumption, and proud boldneſſe for any man to ſearch into the myſtery of Gods ſecret counſailes, or to take vponupon him peremptorily to determine that hee is one whom God hath elected. For who hath knowne the minde of the Lord? as it is 1. Cor. 2.16. I anſwere that it is true indeede, whoſoeuer prieth into Gods hidden counſailes and ſecret decree of predeſtination, is proude and preſumptious, and ſhall in the end receiue the puniſhment of both, being giuen ouer of God to fall into many errors, and in the end vtter deſperation: and therefore it is very dangerous, yea, pernicious to our ſoules, if we labour after the aſſurance of our election by vſing theſe meanes, and iudge of Gods decree, according to the conceite of our own reaſon & doubtfull ſpeculations. But yet though the will of God be in it ſelfe ſecret and not to be ſearched into; this muſt not hinder vsus from looking into his will reuealed, though we can gather no certainty of our election by ſearching into his ſecret decree, yet this is no impediment why wee may not gather it out of his word, where hee hath reuealed his decree and the execution thereof: though we can hauehave no aſſurance by our owne ſpeculations, yet we may attaine vntounto it by the teſtimony of Gods ſpirit,Rom. 8.16. which witneſſeth to our ſpirits that we are the ſonnes of God, which alſo ſearcheth all things, euen the deepe things of God, and is giuen vntounto vsus that we alſo might know the things which God hath giuen vsus, 1. Cor. 2.10.12as the Apoſtle teacheth vsus, 1. Cor. 2.10.12. and therefore it is no pride or preſumption to be certaine and aſſured of that which the Lord hath reuealed in his word, to this end that we might be certainely aſſured thereof. But it may be demanded how this certainty can be gathered out of the Scriptures. I anſwere, that if we would attaine vntounto it, we muſt not ſeeke it in the law, where the promiſes of life and ſaluation are made vponupon the condition of our own works and worthineſſe, which condition we can neuer performe, and therefore can neuer be aſſured of the promiſe: But out of the Goſpell, which doth not only ſhew that ſome are predeſtinated to life, and ſome reiected, neither doth it only ſpeake of our election, as it was ordained in Gods ſecret decree in it ſelfe, or reuealed in his word, but alſo it ſetteth out vntounto vsus the execution of the decree, with the cauſes, meanes, ſignes and effects of our election, and how it is accompliſhed for the bringing vsus to thoſe ioyes to which God hath choſen vsus. Firſt therefore it ſheweth the decree of God concerning our election. Secondly, Gods decree concerning our redemption by the death and obedience of Chriſt our mediator. Thirdly, the decree of God concerning the calling of his Church by the miniſtery of the word, that they may be ingrafted into the body of Chriſt, and ſo participate with him in all his benefits to their ſaluation. Fourthly, the decree concerning the ſending of his ſpirit into the hearts of his choſen, by the inward operation whereof the word is made effectuall for the begetting of faith and repentance. Fiftly and laſtly, his decree concerning the iuſtifying and ſauing of thoſe who repent truely of their ſins, and apprehending and applying vntounto themſelues by a liuely faith, Chriſt and his merits & obedience, doe approach vntounto the throne of grace to receiue mercy and forgiueneſſe. And all theſe are ſo linked together that they can neuer poſſibly be ſeuered, ſo that he who is aſſured of one, may be aſſured of all; whoſoeuer is certaine that he hath faith and repentance, may be certaine alſo of his election, though he neuer preſumptuouſly ſearch into Gods ſecret counſaile.
Fiftly,§. Sect. 7. That the Lord particularly aſſureth vsus of our election. they obiect that there is no certainty of faith, which is not grounded vponupon Gods word: but there is no place of Gods word which aſſureth vsus of our particular election and ſaluation: and therefore we can hauehave no certainty of faith concerning our particular election & ſaluation. I anſwer; though the Lord giuegive vsus no particular promiſe in his word, yet he giueth vsus that which is equally effectuall, and of like force; namely his generall promiſe without any limitation, exception or condition, but the condition of faith and repentance, with a commaundement to applie the ſame. And becauſe naturally we are vnable in our ſelues to performe this, therefore he hath ordained the miniſtery of the word, and the vſe of the ſacraments, which he maketh effectuall by the inward operation of his ſpirit, for the begetting and confirming of our faith, and ſtirring vsus vp to repentance; which being wrought in vsus, we may as certainely be perſwaded that the generall promiſes belong vntounto vsus, as if they were made vntounto vsus particularly and by name.
§. Sect. 8. That our aſſurance of election dependeth not vponupon the ſufficiency of our faith and repentance.Sixtly, they obiect that we cannot be aſſured of the ſufficiencie of our faith and repentance, and therefore we can hauehave no certaine aſſurance of our election and ſaluation. I anſwere; this reaſon were good if our election and ſaluation depended vponupon the worthines or meaſure of our faith and repentance; but ſeeing that they depend not thereupon, but vponupon Gods free mercy, and the worthineſſe and ſufficiency of Chriſts merits and obedience, therfore though our faith be neuer ſo weake, and our repentance but in ſmall meaſure, yet ſo they be true and vnfained, not diſſembled and hypocritical, we may certainely be aſſured of our election and ſaluation, for a weake faith doth apply Chriſt & all his benefits vntounto vsus as well as a ſtrong, though not in ſo ſtrong and perfect a manner, as ſhal appeare hereafter. But yet we muſt not content our ſelues with a ſmall and weake meaſure, but labour to growe vp from faith to faith, till we become perfect men in Chriſt.
Seuenthly,§. Sect. 9. The ſight of our imperfections no cauſe why we ſhould doubt of our election. they obiect that though there were no cauſe of doubting, ſo long as we looke vponupon Gods mercy and truth in his promiſes, and Chriſts obedience and merits, yet at leaſt there is cauſe of doubting when we looke vponupon our ſelues, and finde our great indiſpoſition to perfourme the condition of faith and repentance, which God requireth of all who ſhall be partakers of his promiſes, and our manifolde imperfections and great vnworthines of the leaſt of Gods mercies. And thus theſe iugglers play faſt and looſe, making their faith like vntounto the ignis fatuus, or going fire, which interchangeably ſometimes ſhineth cleerely, and ſometimes vaniſheth and leaueth behind it nothing but blacke darkneſſe. But let vsus conſtantly oppoſe our ſelues againſt ſuch inconſtancie, and in no wiſe admit of ſuch mutable variety in our faith, which maketh it more changeable than the Moone, which one while ſhineth with full bringhtneſſe, and in ſmall diſtance of time cannot be diſcerned; and to this end let vsus know, firſt, that though in our ſelues wee be not worthy of the leaſt of Gods mercies, yet our vnworthines maketh vsus not vncapable of the greateſt, for al Gods benefits are his free gifts, which he promiſeth and beſtoweth without any reſpect of our worthines or deſerts, of his meere grace and vndeſerued louelove: and therfore as when we are moſt worthy in our own conceit, there is no reaſon why we ſhould preſume the more; ſo when wee finde our ſelues vnworthie, there is no cauſe why wee ſhould hope the leſſe, or be more weakly aſſured of Gods promiſes; for as they are not made vponupon the condition of our worthineſſe, ſo they are not diſanulled and made voide by our vnworthineſſe, otherwiſe no man liuing could hauehave aſſurance of them, ſeeing all men liuing are vnworthie of them. But the Lord hath made al his promiſes vntounto vsus in Chriſt, who was ſent to bee our Mediatour, to the end that wee who were altogether vnworthie in our ſelues, might be made worthie in him of all Gods mercies and benefits. And therefore whoſoeuer lay hold vponupon Chriſt, with a true though a weake faith, and bring foorth the fruites thereof in repentance, they may certainly bee aſſured of their election and ſaluation, notwithſtanding their vnworthineſſe. Secondly, wee are to know that our faith doth not reſpect our ſelues in our ſelues, neither are wee the obiect thereof, but Chriſt and his merits and obedience; whom our faith doth not behold ſtanding aloofe of (as the Papiſts dreame) but as hee is vnited vntounto vsus, and become our head and we his members; ſo as now we cannot look vponupon our ſelues but we muſt looke vponupon Chriſt, becauſe hee is in vsus and we in him. And therefore when wee conſider the greatneſſe of our ſinnes we deſpaire not, becauſe now we look vponupon them as they are tranſlated from vsus and laid vponupon Chriſt, who hath fully ſatisfied his fathers iuſtice by his alone and al-ſufficient ſacrifice vponupon the croſſe; when we conſider our imperfections we doubt not of Gods promiſes, becauſe they are couered with his perfect righteouſneſſe; when we conſider our vnworthineſſe wee are not diſcouraged, ſeeing by communicating of Chriſts worthineſſe wee are made worthie; when wee conſider that in our ſelues wee are ſubiect to the curſe of the law, the anger of God and eternall condemnation, wee are neuertheleſſe aſſured of euerlaſting life and ſaluation, becauſe we are vnited to Chriſt our head, who hath taken away our curſe and nailed it to his croſſe, borne his fathers diſpleaſure to reconcile vsus vntounto him, and was condemned and ſuffred death to free vsus from death and condemnation, and to make vsus heires of life and ſaluation. So that now we behold the huge debt of our ſinnes, as it is diſcharged and cancelled with his merits and full ſatisfaction; we behold our imperfections, but as perfected by his perfections; wee looke vponupon our vnworthineſſe, but as it is ennobled with his worthineſſe; when we ſet before vsus the curſe of the law, the anger of God and ſentence of condemnation, wee conſider them as taken away and ſwallowed vp of Chriſts death and full obedience; becauſe now wee are vnited vntounto Chriſt, and hee is become ours that wee might become his; hee hath taken vponupon him our ſinnes and vnworthineſſe, that hee might make vsus partakers of his righteouſneſſe and worthineſſe. And therefore that which God hath wiſely ioyned together let not our faith fondly ſeparate; for if it bee vnlawfull in carnall mariages, then much more in the ſpirituall mariage betweene Chriſt and his Church. But let vsus looke vponupon our ſelues, not in our ſelues, but as wee are vnited vntounto Chriſt, and then our ſelfe-worthineſſe of hell and deſtruction will not abate our aſſurance of life and ſaluation.
Eightly,§. Sect. 10. Heretikes and worldlings boaſting of faith, no cauſe why thoſe ſhould doubt who truly beleeue. they obiect that eueryevery heretike, epicure and worldling, continuing in their ſinnes and wickedneſſe, may faine vntounto themſelues ſuch a perſwaſion of the certaintie of election: but this is nothing to the purpoſe; for the queſtion is not of epicures and worldlings, who hauehave no faith or a dead faith, but of true beleeuers, who bring foorth the fruites of their faith, at leaſt in an holie deſire and endeuour of ſeruing the Lord in holineſſe and righteouſneſſe. For they that cannot be aſſured that they hauehave faith, cannot hauehave any certaintie of their election; but none can hauehave any aſſurance of faith, vnleſſe they bring foorth the fruites of their faith in dying to ſinne and riſing againe to newneſſe of life, for faith purifieth the heart and worketh by louelove: and therefore ſuch as liue in their ſinnes without repentance hauing no faith, can hauehave no certaintie of their election, though they may delude themſelues with a fond perſwaſion which hath no other ground but carnall ſecuritie and fond preſumption: but hence it followeth not, that becauſe a dead faith affoordeth no true certaintie, therefore a liuely faith doth it not; becauſe a prophane epicure or carnal worldling, deceiueth himſelfe with a vaine opinion, therefore thoſe that are truly conuerted, mortified vntounto ſinne and raiſed vp to newneſſe of life, can hauehave no certaintie of their election and ſaluation. For what ſimilitude is there betweene light and darknes, righteouſneſſe and vnrighteouſneſſe, the children of God and the children of Belial, the repentant and vnrepentant, faith and no faith?
Laſtly,§. Sect. 11. That this doctrine openeth no way to ſecuritie and preſumption. they obiect that if we teach this doctrine of the certaintie of election, men will abuſe it to nouriſh in them carnall ſecuritie and preſumption. To which I anſwere, that wicked men abuſe the whole doctrine of the Goſpell to their deſtruction; for when they are taught that God is moſt gratious and mercifull, that Chriſt hath died for vsus, and giuen himſelfe as a ſufficient price to redeeme vsus out of the power of ſinne, Sathan, death and damnation, and maketh interceſſion for vsus to God his father; that the Lord is ſlow to wrath and ready to forgiue, they take occaſion hereby of continuing in their ſins, and deferring their repentance, till God take them away and conſume them in his heauie diſpleaſure: but hence it followeth not that the Goſpell muſt not bee taught, becauſe carnall men abuſe it to their iuſt condemnation; for though to theſe it be the ſauour of death vntounto death, yet to thoſe who are ſaued it is the ſauour of life vntounto life,2. Cor. 2.16. 1. Cor. 1.18. as it is 2. Cor. 2.16. Though it be fooliſhnes to thoſe that periſh, yet it is the power of God to thoſe whom God hath ordained to ſaluation, and God is no leſſe glorified in the one by ſhewing his merciemercy, than in the other by ſhewing his iuſtice. Though worldly men abuſe it to carnall ſecuritie, yet the godly are the more incited thereby to ſerue the Lord in holineſſe and newneſſe of life: for like louing children, the more they are aſſured of the louelove of their heauenly father, and ſecured of his merciemercy and bountifull benefits, the more they louelove him againe, the more they louelove him the more zealous they are of his glorie, and the greater their zeale is, the greater is their care in making the light of their godly and Chriſtian liues to ſhine before men, that their heauenly father may bee glorified. So that it is not the fault of this precious ſeede, but the barrenneſſe of the ground which maketh it fruitleſſe, or els for good wheate ſendeth tares cockle and darnell; it is not any defect or ill diſpoſition in this ſweet ſmelling flower, but the venemous nature of theſe ſpiders which turne honey into poyſon: and therefore the ſeed muſt be caſt vponupon the earth, though there bee ſtones with the good ground which will neuer bring foorth fruite; the flowers of ſweete conſolation muſt not be pulled vp by the rootes and caſt away. For though the ſpider gathereth poyſon, yet the profitable Bee wil gather honey out of them. Secondly, when wee teach the certaintie of election, wee doe not teach that men muſt gather it out of Gods ſecret counſaile, but from their owne ſanctification, by which they may be aſſured that they are iuſtified, called and elected: and therefore whoſoeuer are not ſanctified but continue in their ſinnes without repentance, can hauehave no aſſurance by our doctrine that they are elected or ſhall be ſaued; nay contrariwiſe, we teach out of Gods word, that whoſoeuer line in the fleſh ſhal die, Rom. 8.13. that they which performe the luſts thereof ſhall neuer inherit the kingdome of God, Gal. 5.19.20, 21. that none who continue in their vnrighteouſneſſe and vncleanneſſe ſhall enter into the heauenly Ieruſalem, 1. Cor. 6.9.10. Reu. 21.27; but ſhall hauehave their portion in the lake which burneth with fire and brimſtone; as it is verſ. 8. Now what ſtronger bridle to curbe in our vnruly fleſh when it is ready to runne into ſinne, than to be aſſured that if wee liue in ſinne and fulfill our carnall luſts, wee are in the ſtate of condemnation? what ſharper ſpurre to pricke vsus forward when wee are readie to faint, or ſlacke our pace in the Chriſtian race of holineſſe and righteouſneſſe, than to conſider that our ſanctification and newneſſe of life, is the onelyonly meanes whereby wee may come to the aſſurance of our election and ſaluation?