The Triumph of a True Christian Described, Commentary on verse · Verse 30

The Triumph of a True Christian Described · Commentary on verse · Verse 30

p. 688VERSE 30.

Moreouer, whom he predestinate, them alſo he called, and whom he called, them alſo he iuſtified, and whom he iuſtified, them alſo he glorified.

I Shewed you when I entred on verſe 29. that in that and this 30. verſe our Apoſtle proues, that all things, euen afflictions worke for the beſt to thoſe that are called according to Gods eternall purpoſe, and that by two arguments. The firſt layd downe verſe 29. which we hauehave alreadie handled. Now his ſecond argument prouing that concluſion, is in this 30. verſe: and it is taken from the infallible certaintie of that order which the Lord holdeth in bringing his choſen to life and glorie in heauen: euen from the firſt ground and beginning, and the firſt cauſe of it, to the thing it ſelfe, their full and perfect glorification in heauen. And the argument ſtands thus.

That the Lord hauing of his free louelove from euerlaſting, and before the world was, fore-appointed, and fore-ordained his choſen to life and glorie in heauen, he certainly proceeds, and he goeth on in his manifeſtation of that his louelove, and in the accompliſhment of his owne eternall purpoſe, in that order that he hath appointed, by adding one degree of the manifeſtation of his louelove and of the accompliſhment of his owne purpoſe to another: and to his preordination and fore-appointing his choſen to life and glorie, he adds in time their vocation, and to their vocation their iuſtification, and to their iuſtification the full accompliſhment of his louelove to them, namely, their full and perfect glorification in heauen. And therfore it muſt needs be that all things worke together p. 689for the beſt vntounto them that are called according to Gods eternall purpoſe.

Now in this verſe, for the generall matter of it, the Apoſtle layes downe foure effects by which God doth witneſſe his eternall louelove to his choſen, which are ſet downe as foure ſteps or degrees by which Gods choſen aſcend and climbe vp to their bleſſedneſſe in heauen, and thoſe foure degrees are inſeparably linked and tyed one to another, as ſo many linkes of a golden chaine, and they cannot be broke off or ſeuered one from another. As that God doth predeſtinate ſome to life and glorie; and whom he hath predeſtinate, them he certainly cals; and whom he cals, them he iuſtifies; and whom he iuſtifies, them he alſo glorifies. Moreouer (ſaith the Apoſtle) whom he predeſtinate, them alſo he called: and whom he called, them alſo he iustified: and whom he iuſtified, them alſo he glorified. And of theſe foure degrees, the firſt is done from all eternitie and before all times, namely, predeſtination: and the other three they are effected in time.

Come we now to ſearch out the meaning of the words.Interpretation. Moreouer whom he predeſtinate. I ſhewed you in the verſe foregoing what is the meaning of the word predeſtinate, namely, to appoint a thing to a certaine end aforehand, and it is here to be vnderſtood of Gods act of predeſtination touching his elect, and that is plaine from the context. In the verſe foregoing the Apoſtle ſaith, Whom he knew before, he predeſtinate them to be made like to the image of his Sonne: that is, in heauenly glorie: and here he ſaith, Whom he predeſtinate, them he called, and iuſtified, and glorified. And therefore it muſt be vnderſtood of predeſtination to life and glorie in heauen, and ſo the meaning of the Apoſtle is, whom the Lord before all times fore-appointed and fore-ordained to life and glorie in heauen, Them alſo he called. The word called was before expounded verſe 28.Verſe 28. and I there ſhewed that ſome are called, and that by the voice of God in the miniſterie of his word, but they anſwer not the call of God: and of ſuch ſpeakes Chriſt, Matt. 20.16. Many are called but few are choſen. Others being called by the voice of God in the miniſterie of his p. 690word, they anſwer the call of God, and they are effectually called out of darkneſſe into a maruellous light, as 1. Pet. 2.9. And in this ſence is the word here taken: and the Apoſtles meaning is, Them alſo doth the Lord in time effectually work on by his holy Spirit, and bring them by the worke of his good Spirit, through the preaching of his word, from ignorance and vnbeliefe to true knowledge and faith in Chriſt, and ſet them out of the ſtate of nature into the ſtate of grace. And whom he hath thus called, them alſo he iuſtified, The word iuſtifie hath many acceptions, I will not trouble you with them, it is here to be taken as a terme fetcht from courts of iuſtice, and it is oppoſed to condemning: ſo the Apoſtle himſelfe makes oppoſition, verſe 33.34. It is God that iuſtifieth, who ſhall condemne? and ſo it ſignifieth to acquit and to abſolue in iudgement. When therefore the Apoſtle ſaith, them alſo he iuſtifieth, it is as if he had ſaid, them alſo he acquitteth and abſolueth both from the guilt and puniſhment of all their ſinnes, and accounteth them iuſt and righteous in his ſight by Chriſt his righteouſneſſe imputed to them, and apprehended by faith, as the Apoſtle ſaith, Rom. 4.5.6. To him that beleeueth in him that iuſtifieth the vngodly, his faith is counted for righteouſneſſe: as Dauid declareth the bleſſedneſſe of the man to whom God imputeth righteouſneſſe. And 2. Corinth. 5.21. the Apoſtle affirmes, that Chriſt was made ſinne for vsus, who knew no ſinne, that we might be made the righteouſneſſe of God in him. And whom he iuſtifieth, them alſo he glorifieth. To glorifie is to make glorious, by putting away baſeneſſe and diſhonour, and by putting on of honour and glorie. Now the Lord doth make his choſen glorious, and put away their baſeneſſe, and put honour and glorie on them, partly in this life, by making them holy; for their holineſſe and ſanctification in this life is their glorification begun. And hence the Church is ſaid to be all glorious within, Pſal. 45.13. And holineſſe of life here in this world is termed glorie by the Apoſtle, 2. Cor. 3.18. We are changed into the ſame image from glorie to glorie. But the Lord doth make his choſen fully glorious in the life to come in heauen, by making them there perfectly holy, their glorification p. 691in heauen being their ſanctification conſummate and made perfect, and by putting on their bodies and on their ſoules immortalitie, and full happineſſe and glorie: both theſe are here to be vnderſtood vnderunder the word glorified. Them alſo he glorifieth: that is, them alſo doth the Lord make glorious, partly in this life, by making them holy, and by ſanctifying them in part, in their ſoules and bodies; and in the life to come in heauen fully glorious, by making them perfectly holy, and by putting on their bodies and ſoules immortalitie, eternall life, and full and perfect happineſſe and glorie. Now then thus conceiue we the meaning of the Apoſtle in this verſe, as if he had ſaid.

Moreouer, whom the Lord before all times fore-appointed and fore-ordained to life and glorie in heauen, they alſo are by him in time effectually called, they are effectually wrought on by his holy Spirit, and brought by the worke of his holy Spirit, through the preaching of the word, from ignorance and vnbeliefe, to true knowledge and faith in Chriſt, and ſet out of the ſtate of ignorance and vnbeliefe into the ſtate of true knowledge and faith in Chriſt Ieſus: and they that are thus effectually called, they are alſo by him acquitted and abſolued from the guilt and puniſhment of all their ſins, and they are accounted iuſt and righteous in his ſight by Chriſt his righteouſneſſe imputed to them, and apprehended by faith: and they that are thus iuſtified, they are alſo by him made glorious, partly in this life, he here making them holy, and ſanctifying them in part, and in the life to come in heauen fully glorious, he there making them perfectly holy, and there putting on them, on their bodies and ſoules immortalitie, eternall life, and full and perfect happineſſe and glorie.

Now in that the Apoſtle here and in the verſe foregoing ſpeakes of Gods predeſtination, of his fore-appointing ſome to life and glorie in heauen, I might ſtand to ſhew that the doctrine of Gods predeſtination is a doctrine that ou…t to be publiſhed and made knowne to Gods people. Some are of opinion that it ought to be concealed and kept from the people of God, but they are deceiued, it is a thing reuealed in the written word of God, and ſo it belongs to vsus, Deut. 29.29. Oh p. 692but ſome ſay, Obiect. it is a doctrine that either workes deſpaire in men, or it makes them careleſſe of the meanes of ſaluation, and of good workes. Anſw. It is not ſo, it is a ſpeciall ground of true comfort and ſound patience vnderunder the croſſe, and it doth neceſſarily inferre the vſe of the meanes of ſaluation, becauſe whom God hath predeſtinate, them he doth in time conuert, and will by the vſe of the meanes: yea it makes men ſet themſelues ſeriouſly and chearfully to do good duties, and they neuer do good workes with ſuch alacritie as when they know and beleeue that God in his eternall louelove towards them hath freely predeſtinated them to life and glorie. They then louelove God, becauſe he hath from euerlaſting appointed them to life and ſaluation, 1. Ioh. 4.19. but I will not ſtand on that. One point I will touch in a word, we ſee the Apoſtle here makes not the act of Gods predeſtination to life and glorie in heauen vniuerſall, and reaching to all men and women in the world; but he bounds and limits it to ſome, namely, to ſuch as in time are effectually called and iuſtified, and ſhall in time be alſo glorified, he links theſe together inſeparably. Whence the point is this.

Doct. 1 That Gods predeſtination to life and glorie is not vniuerſall:Gods predeſtination to life and glorie in heauen is not vniuerſall. it is not common to all men and women in the world, the Lord hath not from euerlaſting fore-appointed all and euerie man and woman in the world to eternall life and ſaluation, Gods election to life and glorie is not vniuerſall. Act. 13.48. it is ſaid, As many as were ordained to eternall life beleeued: thereby implying, that ſome were ordained to eternall life, and ſome were not. Rom. 9.22.23. the Apoſtle makes knowne that ſome were veſſels of Gods merciemercy prepared to glorie, and others were veſſels of Gods wrath prepared to deſtruction. Epheſ. 1.4.5. the Apoſtle doth appropriate Gods eternall election and predeſtination to life and glorie onelyonly to himſelfe, and to other true beleeuers, and ſaith, God hath choſen vsus in Chriſt before the foundation of the world, that we ſhould be holy and without blame before him in louelove: And hath predeſtinate vsus, to be adopted through Ieſus Chriſt vntounto himſelfe according to the good pleaſure of his will. And the reaſon of this, that Gods predeſtination p. 693to life and glorie is not vniuerſall and reaching to all, is this.

The Lord is both infinitely mercifull and alſo infinitely iuſt, and he will be knowne ſo to be: Reaſon. he will hauehave both his infinite merciemercy and alſo his infinite iuſtice manifeſted and declared to his glorie, and by both, and that in reſpect of man, which could not hauehave bene if all and euerie man in the world had bene fore-appointed to life and glory in heauen; for then all muſt needs hauehave bene ſaued, and then the Lord had made himſelfe knowne to be a God of infinite merciemercy onelyonly, and not of infinite iuſtice in reſpect of men. And therefore doubtleſſe it is a certaine truth, that Gods predeſtination to life and glorie in heauen is not vniuerſall, it reacheth not to all and eueryevery man and woman in the world. And for vſe.

Firſt, this truth ſerues to diſcouer the errour of that opinion Vſe 1 held by ſome,Vniuerſall redemption by Chriſt held by ſome, confuted. that the worke of redemption wrought by Chriſt is vniuerſall, that Chriſt died for all generally without exception of any, and that quoad efficatiam realem, and not onelyonly quoad ſufficientiam praetij: and that ſome notwithſtanding are not ſaued, they ſay it is through their owne default, becauſe they will not. Beſides the errour of this poſition, it making the ſinne of man, death and hell, ſtronger then Chriſt, at leaſt Gods purpoſe variable and ſubiect to mans will, which are foule errours. Beſides this, it cannot ſtand with the truth now deliuered; for if predeſtination to life and glorie be not vniuerſall, if it reach not to eueryevery man and woman in the world, then certainly Chriſt died not for all and euerie one, his death was not really effectuall for all and euerie one. For the Scripture is plaine that Chriſt died onelyonly for Gods elect, and that he is the Sauiour of his Church and of his bodie, Ephe. 5.23. and that he onelyonly redeemed his Church by his bloud, Act. 20.28. I know the exceptiō of y^e Arminians, His Church ſay they, Obiect. that is, his viſible Church, wherein are elect & reprobate, beleeuers & vnbeleeuers. Anſw. Now this exceptiō the Apoſtle refutes and meets withall. Epheſ. 5. he ſaith, verſe 25. Chriſt gaue himſelfe for his Church: and then he ſubioynes by way of explication what he meanes by the word Church, verſe 26.27. namely, p. 694that Church that he ſanctifieth and cleanſeth by the waſhing of water through the word, and that he makes to himſelfe a glorious Church, not hauing ſpot or wrinckle, or any ſuch thing, but that it ſhould be holy and without blame: which muſt needs be vnderſtood of the inuiſible Church, and of the elect of God onelyonly. And therefore vniuerſall redemption wrought by Chriſt, touching the reall efficacie of it, is but a deuice of mans braine, and we ſhall find it to be but a deceiuing ground of comfort, if we reſt on this, that Chriſt died for all: and if thou haſt no better ground of comfort in the time of need, (as indeed manie hauehave not) thou ſhalt finde it will deceiue thee, and when thy conſcience ſhall be awakened and diſtreſſed, it will then be readie to exempt thee from the benefit of redemption, and will then tell thee, Chriſt indeed died for all, if all would receiue him, but thou by thy ſinnes haſt cut thy ſelfe off from him, and therefore the benefit of his death belongs not to thee, and it will do thee no good. Learne therefore to renounce it as erronious and falſe, and a deceiuing ground of comfort, that Chriſt died for all, and that the reall efficacie of his death belongs to all.

Vſe 2 For a ſecond vſe: is it ſo that the act of Gods predeſtination to life and glorie is not vniuerſall?The Anabaptiſts confuted in that they hold vniuerſall election on condition of faith, and of obedience to the Goſpel. Did not God from euerlaſting fore-appoint euerie man and woman in the world to life and ſaluation? Surely then the Anabaptiſts are deceiued, and it muſt needs be erronious and falſe which they hold and teach; that God did chuſe all men both good and bad to the kingdome of heauen, on condition of faith and of obedience to the Goſpell, for that is their poſition, as appeares by their owne words in a Pamphlet lately put forth by them. And to this purpoſe (forſooth) they make Gods election twofold, eternall and before the creation of the world, and actuall and in time: and they ſay, Gods eternall election is Gods eternall purpoſe and decree to elect ſuch perſons to life and ſaluation in whom he findeth faith and obedience; and thoſe perſons he electeth to ſaluation for the qualitie he finds in them. And ſo they ſay, Gods eternall election is not of the particular perſon, but of the qualitie; and Gods actuall p. 695election they ſay is his electing of thoſe in time who are inſtructed and taught by the Goſpell preached, and do beleeue it and yeeld obedience to it, and ſo are actually choſen for their faith and for their obedience. And thus they make Gods eternall election to be a purpoſe in God before the creation of the world, to ſaue all generally without exception of any, and a fore-ordaining of all to life and ſaluation, as well vnbeleeuers as beleeuers, on the condition of faith and obedience, if they would beleeue and obey the Goſpell; and his actuall election to be an electing and chooſing of ſome to life and glorie now beleeuing the Goſpell, and now yeelding obedience to it. A meere idle and fooliſh diſtinction, yea ſuch as hath no ground or footing in the word of God. Where do they finde in all the booke of God ſuch a diſtinction, let them ſhew it if they can? In what Goſpell is it written, Beleeue and obey the Goſpell and thou ſhalt be actually elected? Indeed we find it written in the Goſpell, Beleeue and obey the Goſpell and thou ſhalt be ſaued. Beleeuing and obeying the Goſpell is a neceſſarie antecedent to life and ſaluation, and is neceſſarily required before ſaluation, but neuer do we find it to be an antecedent, going before Gods election to life and glorie in heauen, and as a thing required to Gods election to life and ſaluation. God indeed decreed with himſelfe to ſaue through Chriſt all them that do beleeue, but their beleeuing is not before Gods actuall chuſing of them to life and ſaluation, that we find not in any place of Scripture, but it neceſſarily goes before their ſaluation. Ioh. 10.27.Ioh. 10 27.John 10:27 Chriſt ſaith, My ſheepe heare my voice, or beleeue in me, becauſe I know them. But they ſay, We are ſheepe, or elect ordained to life and glorie becauſe we beleeue.

Againe, when as they ſay, Gods eternall election is not of the particular perſon but of the qualitie, they ſpeake abſurdly. Did God chuſe faith and obedience to ſaluation? Did he chuſe theſe qualities to go to heauen, and not the perſon in whom theſe qualities of faith and obedience are found? But to take them in the beſt ſence, and their meaning to be this; In regard they expound it, that God did purpoſe and decree p. 696before the creation to elect to ſaluation ſuch perſons in whom he ſhould find faith and obedience, this being their meaning their poſition doth exceedingly derogate from the all-ſufficiencie of God, as if the Lord muſt be beholding to ſomething in vsus before his will could be determined; and as if his will muſt depend on ſomething out of himſelfe in man, on which it may be determined to elect; yea it makes God to be in ſuſpence touching that wherein afterwards on ſome ſight he comes to be fully determined: as if the Lord who is infinite in wiſedome, in will, and power, ſhould thus demurre with himſelfe, I purpoſe if hereafter I ſhall finde in men faith and obedience to the Goſpell, to chuſe them to life and ſaluation, otherwiſe not. Oh what a monſtrous derogation is this from the Lords all-ſufficiencie! and how doth this derogate from the abſolute will of God, and from the good pleaſure of God, which is the ſupreame cauſe of Gods predeſtination to life and ſaluation, as Epheſ. 1.5. Now for the places of Scripture they bring to proue that God did purpoſe and decree before the creation of the world to ſaue all perſons in whom he ſhould find faith and obedience, they are not worthy the anſwering, they do fearefully abuſe and peruert the Scripture, they bring that, Act. 17.28. where it is ſaid, We are Gods generation, and they reaſon thus, All perſons are Gods generation, therefore Gods eternall election is not of the particular perſon but of the qualitie. What an abſurd kinde of reaſoning is this? doth it follow becauſe all perſons are Gods generation, and hauehave their being in him, therefore Gods eternall election is not of particular perſon, but of qualitie, or of perſons thus and thus qualified? theſe things follow not one another. And for the places they bring to proue that God doth actually elect ſome to life and ſaluation now beleeuing the Goſpell, and now yeelding obedience to it, they are moſt impertinent, they proue no ſuch matter: they bring Rom. 9.25. Epheſ. 1.13.14. 1. Pet. 2.10. in all which places, if ye looke into them, you ſhall finde there is not a word touching Gods election, they imply no ſuch thing, but they rather import effectuall vocation and calling, or dwelling of p. 697the Spirit of God in the hearts of true beleeuers to their ſanctification, and to the aſſurance of their full redemption. Thus groſſe and thus abſurd are the Anabaptiſts, both in their affections and proofes; and their opinion touching Gods eternall election to life and ſaluation, cannot ſtand with the doctrine now deliuered, that the act of Gods predeſtination to life and glorie is not vniuerſall and common to all men and women in the world. I hauehave ſtood ſomewhat longer in confuting their error, becauſe of that booke which may haply bleare the eyes of the ſimple, and deceiue them; and I heare that ſome do begin to call the truth of God in queſtion on that booke.

I leaue them, and for a third vſe, is it ſo that the act of Gods Vſe 3 predeſtination to life and glorie is not vniuerſall?They who find themſelues in the number of Gods choſen are exceedingly bound to admire & magnifie Gods free louelove towards them. Doth it not reach, and is it not common to all and eueryevery man and woman in the world? How then are they who find themſelues in the number of Gods choſen, and hauehave good euidence of it, that they are ſuch as the Lord hath from euerlaſting fore-appointed and fore-ordained to life and glorie, how I ſay are they bound to admire and to magnifie the free louelove of God towards them? Surely that free louelove of God can neuer be ſufficiently aduanced and extolled: and conſider it thou that haſt good euidence of it, that thou belongeſt to Gods election. Did the Lord from euerlaſting ſet his free louelove on thee, purpoſing thy eternall happineſſe & ſaluation, and did he paſſe by others intending to glorifie himſelf in their iuſt puniſhment? How then canſt thou ſufficiently admire and magnifie the free louelove of God towards thee? If the Lord had fore-appointed and fore-ordained all men and women to life and glorie, it had bene an infinite-merciemercy of God, and an infinite cauſe to praiſe him, but that the Lord hath of his free louelove ſet thee apart from all eternitie to life and ſaluation, and paſſed by others, euen many thouſands, that makes the merciemercy of God to thee much more admirable, and thou art to conſider it: and in that reſpect thou art to be ſtirred vp much more to admire, and to magnifie, and to praiſe the goodneſſe and merciemercy of God towards thee, and to labour to be thankfull to God for his great merciemercy.

p. 698Now in the next place obſerue we, that our Apoſtle here goes on by degrees from predeſtination to glorification; he doth not p…eſently ſubioyne glorification to predeſtination: he ſaith not, Whom he hath predeſtinate, them he hath alſo glorified, but whom he hath predeſtinate, them alſo he called, and whom he called, them alſo he iuſtified. He makes knowne to vsus, that betweene predeſtination and glorification, there comes vocation and iuſtification, and ſo giues vsus to vnderſtand thus much.

Doct. 2 That as God hath predeſtinate ſome, and fore-appointed them to life and ſaluation, ſo he hath predeſtinate them to be called and iuſtified before they come to that life and glorie. Though glorification neceſſarily follow on predeſtinatiō, yet doth it not follow immediatly, but by thoſe meanes which God hath appointed. Thoſe that are predeſtinate to life and glorie, they are alſo by that act of God appointed in time to be called, and iuſtified, and ſanctified.Thoſe whom God did predeſtinate to life & glorie in heauen, them alſo he appointed in time to be called, iuſtified, and ſanctified. And whomſoeuer the Lord hath in his eternall election decreed to ſaue, them hath he alſo decreed to ſanctifie, and to make holy before they come to enioy that ſaluation. That is a cleare text to this purpoſe, Epheſ. 1.4. God hath choſen vsus (ſaith the Apoſtle) in Chriſt before the foundation of the world, that we ſhould be holy and without blame before him in louelove. 1. Pet. 1.2. the Apoſtle affirmes of them to whom he writ, that they were elect according to the foreknowledge of God the Father vntounto ſanctification of the Spirit, through obedience and ſprinkling of the bloud of Ieſus Chriſt. And 2. Theſ. 2.13. the Apoſtle ſpeakes thus of the beleeuing Theſſalonians, that God had from the beginning choſen them to ſaluation through ſanctification of the Spirit, and the faith of truth. It is then a cleare point, that whomſoeuer the Lord hath fore-appointed and fore-ordained to life and glorie, he hath alſo appointed them in time to be called, and iuſtified, and ſanctified, and to be made holy before they come to enioy that life and ſaluation: and the reaſon and ground of it is.

Reaſon. Becauſe as the Lord hath ordained his choſen to an end, namely their glorification, ſo hath he alſo ordained them to be made meete and fit for that end, and hath ordained ſuch p. 699meanes as ſhall effectually worke for the fitting of them thereunto: and thoſe meanes are, effectuall vocation, iuſtification, and ſanctification: and Gods choſen are made meete and fit for life and ſaluation by their effectuall vocation, iuſtification, and ſanctification. And therefore doubtleſſe whomſoeuer the Lord hath from euerlaſting decreed to ſaue, them hath he alſo decreed to ſanctifie, and to make holy before they come to enioy that ſaluation.

And this truth, for the vſe, Vſe. it meets with that fooliſh and blaſphemous manner of reaſoning that is vſed by many in the world. Oh ſay they, if we be predeſtinate to be ſaued,A fooliſh and blaſphemous manner of reaſoning commonly vſed by ſome met withall. then we may liue as we liſt, for howſoeuer we liue, and though we liue neuer ſo wickedly, yet we muſt needs be ſaued. A diuelliſh kind of reaſoning; men or women hauehave not this concluſion from God, nor from his word, but indeed from the diuell, and from their owne ignorance.Note. And herein appeares the ſubtiltie of Satan, he teacheth men in outward things wholly to diſtrust God, and to relie altogether on the meanes: but in matters of ſaluation he makes them lay all on Gods merciemercy, and on Gods purpoſe, without any regard had to the meanes. They might as well ſay, the Lord hath appointed that we ſhall liue to ſuch a time, and before that time come we ſhall not die, and therefore we need not vſe either meate or drinke in the time of health, or phyſick in the time of ſickneſſe. This is moſt abſurd euen in reaſon: and it is blaſphemous thus to reaſon in the matter of ſaluation. It is all one, as if wicked wretches ſhould thinke they hauehave God at ſome aduantage, that the Lord hauing appointed them to life and ſaluation, now they may do what they liſt, and they may now liue according to the luſts of their owne hearts, and yet the Lord cannot chuſe but ſaue them. This is monſtrous, thus to thinke, and thus to reaſon, and we are to take heed of this kind of reaſoning: and know that thou thus reaſoning, whoſoeuer thou art, that very reaſoning of thine is a fearefull ſigne that thou art none of Gods choſen, but that (indeed) thou art in the ſtate of reprobation, and in the way to damnation. Let vsus then euer remember, that Gods decree doth not remoue the vſe of the meanes, but it p. 700doth ſtabliſh and confirme: and whomſoeuer the Lord hath from euerlaſting decreed to ſaue, them hath he alſo decreed to call, to iuſtifie, and to ſanctifie, and to make holy, before they come to enioy that ſaluation: and thou muſt find thy ſelfe thus wrought on, or elſe neuer looke thou to come to heauen.

Now in that the Apoſtle here ſubioynes to Gods act of predeſtination to life and ſaluation, his effectuall calling of ſuch as are predeſtinate, and ſaith, Whom the Lord hath predeſtinate, them alſo he called, we may gather ſome ſpeciall points of inſtruction, I will ſpeake of them in order.

Doct. 3 Firſt this. That Gods choſen ſhall vndoubtedly be in time effectually called,Gods choſen ſhall vndoubtedly be in time effectually called. Gods effectuall calling followes neceſſarily on predeſtination to life and ſaluation. All thoſe that belong to election of grace, and are in Gods eternall purpoſe fore-appointed to life and ſaluation, ſhall aſſuredly in time be effectually wrought on by the word and Spirit of God, and ſhall be brought out of the ſtate of ignorance and vnbeliefe, into the ſtate of true knowledge and true faith in Chriſt, and out of the ſtate of nature into the ſtate of grace. Ioh. 6.37. ſaith the Lord Ieſus, All that the Father giueth me, that is, all that are appointed to life and ſaluation, and ſo giuen to me of my Father, they ſhall come to me, they ſhall certainly come to beleeue in me, for ſo he expounds coming to him, verſe 35. He that cometh to me ſhall not hunger, and he that beleeueth in me ſhall neuer thirſt. And Ioh. 10.16. Other ſheepe I hauehave which are not of this fold, them alſo muſt I bring, and they ſhall heare my voyce: they muſt be brought, or they ſhall certainly be brought to heare my voyce, and to yeeld obedience to it. And verſe 26.27. ſaith he to the Iewes, Ye beleeue not, for ye are not of my ſheepe; my ſheepe heare my voyce, and I know them, and they follow me: as if he had ſaid, thoſe that are my ſheepe, becauſe they are my ſheepe they heare my voyce, and they ſhall certainly beleeue in me, and yeeld obedience to my voyce and call. 2. Theſ. 2. the Apoſtle hauing ſpoken thus of the beleeuing Theſſalonians, verſe 13. that God had from the beginning choſen them to ſaluation through ſanctification of the Spirit, p. 701and faith of truth, he ſubioynes verſe 14. Whereunto he called you by our Gospell, to obtaine the glorie of our Lord Ieſus Chriſt. And we find it euidenced and made good in many other places of Scripture, that Gods effectuall calling followes neceſſarily, and certainly on his predeſtination. That all thoſe that belong to Gods election, and are in his eternall purpoſe fore-appointed to life and ſaluation, ſhall certainly in time be effectually wrought on by the word and Spirit of God, and ſhall be brought out of the ſtate of ignorance and vnbeliefe, into the ſtate of true knowledge and true faith in Chriſt.

And it muſt needs be ſo, Reaſon. becauſe as the Lord hath put a difference betweene his choſen and others, before all times, before the world was, and will make a finall difference betweene them after all times, after the end of the world: ſo he will hauehave them differenced and diſtinguiſhed here in this world, in their minds, wils, and affections, in their diſpoſitions, in their liues and conuerſations: and there is no difference betweene them, either in inward diſpoſition or outward carriage, till the Lord make it by the worke of his Spirit and grace, and therefore effectuall calling muſt needs follow on his predeſtination, and all that belong to Gods election ſhall aſſuredly be effectually wrought on by the word and Spirit of God, and ſhall be brought out of the ſtate of ignorance and vnbeliefe, into the ſtate of true knowledge and true faith in Chriſt.

But ſome will ſay, Obiect. how can infants that belong to Gods election, and dying in their infancie, in their child-hood, be effectually called, they cannot heare the voyce of God in the miniſtrie of his word, they cannot vnderſtand it: how then are they wrought on?

I anſwer, Anſw. the Lord is neither tyed to meanes, nor alwayes to one and the ſame manner of working, the predeſtinate infants dying in their infancie, are vndoubtedly wrought on by the holy Spirit of God, and are effectually called: for all that are predeſtinate, muſt be called, and are in time effectually called one way or other. But thoſe infants are not called after the ſame manner that perſons of diſcretion and yeares are, p. 702their inward and effectuall calling is by ſome vnutterable worke of the holy Spirit of God not knowne to vsus. But here a queſtion will be further moued.

Queſt. It being ſo that effectuall calling muſt needs follow on Gods predeſtination, ſome may demand, whether Gods choſen hauehave power to reſiſt their effectuall calling, and when the Lord is purpoſed to call them effectually, whether they can then withſtand the grace of Gods Spirit, and altogether reiect that grace or no? If either the Papiſts or the Anabaptiſts anſwer Anſwer. this queſtion, they will tell you they may; but they are both deceiued. Indeed the will of a man that belongs to Gods election, is apt to reſiſt grace, and to withſtand effectuall calling, but when God will worke on him effectually by the power of his Spirit, and will effectually call him, he cannot reſiſt Gods grace, his effectuall calling is then irreſiſtable, it cannot be withſtood.

Obiect. It will be ſaid then, You take away the libertie of the will of man, and ſo make man no man.

Anſw. Not ſo: for as he that belongs to Gods election cannot reſiſt the grace of God when God will worke on him by his grace, ſo he will not reſiſt it, becauſe he ſees no reaſon ſo to do: and when the will of man doth any thing with iudgement and reaſon, it doth it freely. Now when God doth effectually call any, he both enlightens his vnderſtanding, and he alſo changeth his will, both at once, and at the ſame time, and ſo giuing him ſpirituall ſight and vnderſtanding, he alſo alters his will, and of vnwilling makes him willing to receiue grace, and he cannot but receiue it, as Chriſt ſaith, Ioh. 6.45. EueryEvery man that hath heard and learned of the Father, he comes to him, and he receiues grace, and he beleeues in him, and he cannot but receiue grace, and he receiues it willingly. Come we now to make vſe of this doctrine.

Vſe 1 And this being a truth, that Gods effectuall calling followeth certainly and neceſſarily on his predeſtination to life and ſaluation,Prepoſterous & raſh iudgement touching wicked and vngodly perſons ought to be auoyded. and that all that belong to Gods election ſhall aſſuredly in time be effectually called; then this muſt teach vsus in the firſt place, to take heed of prepoſterous and raſh p. 703iudgement touching wicked and vngodly perſons, we muſt take heed we giuegive not our definitiue ſentence of ſome wicked and vngodly men, and that we take not on vsus to pronounce them reprobates and vtterly caſt away. Thus to determine of their finall ſtate, is monſtrous boldneſſe, and high preſumption, and indeed to ſtep vp into Gods chaire of iudgement; we muſt take heed of it, and know that we are not to deſpaire of the finall eſtate of any wicked man, be he neuer ſo vile, vnleſſe his ſinne be againſt the holy Ghoſt, which can hardly be knowne and diſcerned: for the Lord can (in his appointed time) call him home, and if he belong to his eternall election, he will aſſuredly in his good time conuert and turne him, and call him effectually. Conſider we the example of the bleſſed Apoſtle Paul, how was he eſtranged from God, and from all goodneſſe? How farre was he carried in furie and rage againſt the Church and people of God? How did he thirſt after the bloud of the Saints, Acts 9.1? It is ſaid, that he breathed out threatenings and ſlaughter against the diſciples of the Lord: and he confeſſeth of himſelfe, Galat. 1.13. that he perſecuted the Church of God extremely, and waſted it: yet afterward we know it pleaſed God to call and to conuert him, and of a violent and bloudie perſecutor to make him an excellent and famous Preacher. Let vsus then in his example learne to expect with patience the conuerſion of rebellious ſinners, knowing this, that the Lord can call when he will, and he will aſſuredly in his appointed time effectually call thoſe that belong to his election.

And for a ſecond vſe of the point: Is it ſo that Gods choſen Vſe 2 ſhall vndoubtedly in time be effectually called? then this doth warrant to vsus the offer of the meanes of calling, the miniſtrie and preaching of the word, to rebellious ſinners. The meanes of calling and conuerſion may lawfully be offered to them,The meanes of calling and conuerſion may lawfully be offered to rebellious ſinners. howſoeuer ſome are of a contrarie opinion, and would hauehave a ſeparation made betweene good and bad, and would hauehave rebellious ſinners put away from the meanes of calling. But alas, if all rebellious ſinners ſhould be ſhut out from the meanes, how then ſhould ſuch amongſt them as belong to p. 704Gods election be effectually called? We may & we ought to offer to them the meanes of working good on their ſoules, both in publicke and priuate, following the rule of the Apoſtle, 2. Tim. 2.25. Inſtructing them with meekneſſe, and ſuffering them with patience, prouing if God at any time will call them to repentance. Note.Doubtleſſe it is an hopefull thing, where God giues the meanes of grace, that there the Lord hath a gracious worke towards ſome, and he hath there ſome that belong to his election, whom he will in time call and conuert, and worke on by his word and Spirit. When a man in the time of harueſt carries his reapers further into a field, it is a ſigne he hath there ſome come to be inned: ſo when the Lord ſends his miniſters and meanes of grace to a place, it is a ſigne he hath ſome there to be gathered and to be brought home to himſelfe; and learne we carefully to attend on the meanes that ſerue for the calling of Gods choſen. Yea though it be ſo that as yet thou findeſt no ſweetnes in the meanes of ſaluation, nor any benefit by them, but they are harſh, vnpleaſing and tedious to thee, yet neglect not thou to come to them. It is the ſubtiltie of Satan to keepe men, if poſſibly he can, from the vſe of the meanes; he will not groſly tell them, they need not repent at all, he knowes the moſt prophane will then diſcerne him, but he labours what he can to keepe men from the meanes that might worke repentance in them, & from the meanes of grace. Let him not herein preuaile with thee, though as yet thou come to the meanes for forme and faſhion, and as yet findeſt no delight in them. I do not deſire nor aduiſe thee ſo to come, but I ſay though thou do ſo come, yet continue coming to the meanes, the Lord will hauehave thee waite on him in the vſe of the meanes, & he will deale with thee as with a reaſonable creature: if thou belong to him, aſſuredly he will in his good time ſtrike an holy ſtroke on thy ſoule, and thou ſhalt not withſtand the power of his grace, it ſhall certainly worke on thee, the Lord will enlighten thy mind, alter thy will, change thy affections, and bring thee out of the ſtate of ignorance & vnbeliefe, into the ſtate of true knowledge, & true faith in Chriſt: and therefore be thou carefull to attend on the meanes of grace.

p. 705For a third vſe: is it ſo that Gods effectuall calling followes Vſe 3 neceſſarily on his predeſtination to life and ſaluation,A child of God is not to doubt of the power of Gods grace, & of the effectuall working of his grace for the ouercōming of ſome ſtrōg corruption. and whom the Lord hath fore-appointed to life and ſaluati… will he certainly in his good time worke on them by his word and Spirit? ſhall nothing hinder his worke? will he of vnwilling make them willing to receiue his grace? Then doubt not, thou that art a child of God, of the power of his grace, and of the effectuall working of his grace touching ſome ſtrong corruption that ſtill abides in thee, and thou art ſtill wreſtling withall. It is the fault of Gods owne children finding ſome corruption ſtill ſtrong in them, and they cannot yet get the maiſterie of it, though they ſtriue againſt it by all good meanes, to thinke it will neuer be better with them, and they ſhall neuer be able to get the maiſterie of it, they ſhall neuer be able to ouercome their doubting, their feare, or the like. Oh thinke not ſo whoſoeuer thou art that art a child of God, but remember to thy comfort, that the Lord can and will call and conuert thoſe that belong to his election, though they go on in a cleane contrarie courſe; he can and he will of auerſe, of repugnant, and of ſuch as are altogether vnwilling, make willing to receiue his grace: and therefore he can and will, thou being one that doſt belong to him, giuegive thee ſtrength to ouercome it, feare it not. It may be the Lord in his wiſedome ſeeing it meete, for good cauſes knowne to his holy maieſtie, as for the exerciſe of thy faith, the humbling of thee, or the ſtirring thee vp to greater feruencie in prayer, or the like, will exerciſe thee for a time vnderunder that corruption, in wreſtling with it, and in ſtriuing againſt it: but aſſure thy ſelfe, thou continuing to ſtriue againſt it, in his appointed time he will ſet thee free from it, he is able to do it, and he will do it: and let that be thy comfort.

Come we now to a ſecond concluſion following from hence, in that the Apoſtle here ſubioynes to the act of Gods predeſtination to life and ſaluation, his effectuall calling of ſuch as are predeſtinate, in that the Apoſtle here ſaith, Whom God hath predeſtinate, them alſo he called: (as I told you) hence we may gather a ſecond concluſion following from hence, p. 706namely this.

Doct. 4 That none but ſuch as belong to Gods election, are or ſhall …e effectually called.OnelyOnly they and none but they, who belong to Gods election, are or ſhall be effectually called. OnelyOnly they, and none but they, who in Gods eternall purpoſe are fore-appointed to life and ſaluation, are or ſhall be in time effectually wrought on by the word and Spirit of God, and brought out of ignorance and vnbeliefe into the ſtate of true knowledge, and true faith in Chriſt, and ſet out of the ſtate of nature into the ſtate of grace. Indeed others may be and are outwardly called, and may and do heare the ſound of Gods voice in the miniſterie of his word, as Chriſt ſaith, Matth. 20.16. Many are called, but onelyonly ſuch as belong to Gods election are or ſhall be inwardly called, and effectually wrought on by the worke of Gods Spirit. And to this purpoſe is that, Act. 13.48. As many (ſaith the text) as were ordained to eternall life beleeued: they onelyonly that were ordained to eternall life beleeued, they onelyonly were called to faith, and others were not. And hence it is that the Apoſtle cals faith the faith of Gods elect, Tit. 1.1.Tit. 1.1.Titus 1:1 And hence it is that when the diſciples asked Chriſt why he ſpake to the people in parables, he anſwered and ſaid to them, Matth 13.11.Matth. 13.11.Matt 13:11 To you it is giuen to vnderſtand the myſteries of the kingdome of heauen, but to them it is not giuen: making that proper and peculiar to his diſciples, to know and to vnderſtand the ſecrets of the kingdome of heauen, and to be acquainted with them, and not a thing common to all that heard him. And Matth. 11.25. ſaith the Lord Ieſus, I giuegive thee thankes O Father, Lord of heauen and earth, becauſe thou haſt hid theſe things from the wiſe and men of vnderſtanding, and haſt opened them vntounto babes. Things concerning life and ſaluation are hid from moſt of the wiſe of the world, and are reuealed to others that are but babes in compariſon of them. We reade Act. 16.13.14. that Paul preached to many women that were gathered together, but in that great number onelyonly Lydia was wrought on, and her heart onelyonly did the Lord open, that ſhe attended to the things that Paul ſpake: and ſhe onelyonly was effectually called. It is wel obſerued by one, that the Goſpell entred into the court of Nero in Rome, and wrought on ſome in his Court, but it p. 707wrought not on Nero himſelfe: and it entred into the familie of Narciſſus, but not into the heart of Narciſſus himſelfe, as we may gather, Rom. 16.11. And to theſe we might adde many other examples, all prouing and confirming the truth of this concluſion, that none but ſuch as belong to Gods election, are or ſhall be effectually called, and they onelyonly, and none but they who are fore-appointed to life and ſaluation, are or ſhall be in time effectually wrought on by the word and Spirit of God, and brought out of the ſtate of ignorance and vnbeliefe into the ſtate of true knowledge and true faith in Chriſt. For why,

Howſoeuer the word of God is ſaid Pſal. 19.7.8. to conuert, Reaſon. to enlighten, to giuegive wiſedome and vnderſtanding, yet it doth ſo onelyonly as an inſtrument, and that not as a naturall inſtrument, as hauing vertue in it ſelf, as a medicine is a meanes of health; but as an inſtrument ſignifying and teſtifying that which the Spirit of God doth inwardly worke: and onelyonly where it pleaſeth God to worke, there the word doth enlighten: and the Lord is pleaſed to worke by his Spirit effectually, onelyonly where he hath ſet his eternall louelove, and no where elſe, as we hauehave it, Iam. 1.18. Of his owne will begat he vsus with the word of truth, that we ſhould be as the firſt fruites of his creatures. He will not worke by his grace where he hath not ſet his louelove freely: and therefore though many be and are outwardly called, and may and do heare the ſound of Gods voice in the miniſterie of his word, yet onelyonly ſuch as belong to Gods election are or ſhall be inwardly called, and effectually wrought on by the word and Spirit of God.

But haply ſome may ſay, Obiect. Why then is the word preached to the reprobate? if the Lord will not worke on them by his word and Spirit, why then are they made partakers of the preaching of the word? it ſeemes to be in vaine that the word is preached to them.

I anſwer. Anſw. A man might as well aske, why the Lord ſuffers the Sunne to ſhine forth on ſuch as are blind and can hauehave no benefit of the light of it, and why the Lord ſuffers the raine to fall on hard ſtones that cannot be made fruitfull by it. The p. 708Lord in his wiſe diſpenſation will hauehave his word preached to all, both elect and reprobateWhy God wil hauehave his word preached to all, both elect & reprobate. mingled together for ſpeciall ends, as namely, to let his elect ſee when they are eff…ctually called, how much they are bound to the free and ſpeciall grace of God: and that their faith and effectuall calling was not from any power and ſtrength in themſelues, but meerely from the worke of Gods grace, in that they ſee others partakers with them of the ſame outward meanes, and of the ſame outward calling, ſtill left in their ignorance, and hardneſſe, and vnbeliefe: and alſo to let ſuch as belong not to Gods election ſee, that God is not wanting to them, he vouchſafing to them the ſame outward meanes he doth to his choſen, and to manifeſt to them their guiltineſſe of the ſinne of our firſt parents, whereby they hauehave voluntarily made themſelues vnable to receiue grace, and ſo to leaue them altogether without excuſe, God being not now bound to giuegive them grace, he hauing once giuen it to them, and they hauing willingly forfeited and loſt that grace, and ſo diſabled themſelues. And thirdly, the Lord will hauehave his word preached to all, both elect and reprobate, euen ſo farre to worke on the reprobate as to reſtraine them from extremitie and outrage in ſinne, and to keepe them in outward order, and to make them more fit for humane ſocietie, and more fit to conuerſe with his children, and more ſeruiceable to them in outward offices and duties. And therefore it is not in vaine that the reprobate are made partakers of the preaching of the word.

Obiect. But will ſome ſay, The reprobate are commanded and exhorted in the miniſterie and preaching of it to beleeue, and they are bound to beleeue the word of God, and to beleeue forgiueneſſe of ſinnes and life euerlaſting: and ſo they are bound to perſwade themſelues of that which is not true, they being neuer effectually called.

I anſwer. Anſw. Indeed if the Lord in the miniſterie and preaching of his word did command the reprobate to beleeue the forgiueneſſe of their ſinnes directly with a purpoſe to deceiue them, then were this ſomething that is ſaid by them.

But the Lord in commanding and exhorting them to beleeue p. 709the forgiueneſſe of their ſinnes and life euerlaſting, he hath no ſuch purpoſe but onelyonly to conuince them. Abraham by Gods commandement, Gen. 20.2. was bound to perſwade himſelfe that Iſaack was to dye vnderunder his owne hand, yet was he not bound to perſwade himſelfe of an vntruth, becauſe the intent of that commandement of God was but to proue him, and ſo God may bid the reprobates beleeue this or that, whileſt he doth it but to conuince their contumacie, and doth ſee well how farre they are from beleeuing any ſuch matter. This then ſtill remaines a truth, that none but ſuch as belong to Gods election, are or ſhall be effectually called and w…ght on by the word and Spirit of God. And for the vſe.

Firſt, the conſideration of this truth may ſerue to ſtay vsus Vſe 1 from wondering and thinking it ſtrange,We are not to thinke it ſtrange that where many enioy the like meanes of ſaluation, yet there all are not wrought on by the ſame. that whereas many are partakers of the like meanes, and enioy the ſame miniſterie and preaching of the word, yet all are not wrought on by it, and all are not conuerted. We are not to maruell at this, and to take offence at it, that where the Goſpell and preaching of the word comes to a people, a pariſh, a familie, there it works not on all to their effectuall calling, but ſome ſtill continue in their ignorance, and in their hardneſſe and ſinne, and are vnreformed: we muſt remember that none are or ſhall be wrought on by the word and Spirit of God, but ſuch as belong to Gods election. And though the Preachers of the Goſpell ſhould with Paul wiſh themſelues ſeparate from Chriſt for the winning of men, yet ſhall no more be brought to ſauing knowledge and ſauing faith, then thoſe whom the Lord hath in his eternall purpoſe fore-appointed to life and ſaluation, and thoſe whom the Lord ſhall draw to Chriſt, Ioh. 6.44. Conſider we the preaching of Chriſt himſelfe, neuer man did or ſhall preach with like holineſſe and power that he did: were all that heard him wrought on? nay were his owne diſciples wrought on throughly as they ought to hauehave bene? No ſurely, Chriſt himſelfe often complained of their want of faith. Let vsus not then thinke it ſtrange that all are not wrought on that liue vnderunder the ſame powerfull meanes, p. 610and where the word of God is truly and powerfully preached, neither let vsus murmure againſt Gods merciemercy and bountie in ſpirituall graces vouchſafed to ſome in their effectuall calling, and denied to others. Act. 11.17. it was the fault of the Iewes who were angrie with Peter that he had gone to the Gentiles, and that they were wrought on by his preaching and had receiued the Goſpell, Who was I (ſaith Peter) that I could let God?

Vſe 2 Againe in the ſecond place: is it ſo that none but ſuch as belong to Gods election are or ſhall be effectually called and wrought on by the word and Spirit of God? Then h…re is matter of great comfort to as many as hauehave good euid…ce of it that they are effectually called:Comfort to ſuch as hauehave euidence of it that they are effectually called. their effectuall calling doth diſcouer to them and ſeale vp to them this comfort, that they are ſuch as God hath loued from all eternitie, and that the Lord hath before the world was fore-appointed them to life and ſaluation in heauen; and that is a ground of ſweete comfort. The way to find our ſelues in the number of Gods choſen, and to be ſuch as hauehave bene predeſtinate to life and ſaluation before the world was, is not to ſtep vp into heauen and to ſearch the Court roles of heauen whether our names be there written, but to looke into our owne hearts and ſoules, and there to finde the worke of grace written and imprinted by the finger of Gods Spirit. And if thou whoſoeuer thou art, find that worke of grace in thee, if thou find thy ſelfe effectually called, ſurely then thou haſt cauſe to reioyce with ioy vnſpeakeable and glorious, 1. Pet. 1.8. thou haſt then a ſure and a ſweete teſtimonie of Gods eternall louelove to thee, and thy ſaluation is built on a ſtronger foundation then the very heauens, euen on Gods eternall and vnchangeable purpoſe, and thou maiſt know that thou art effectually called and wrought on by the word and Spirit of God. I hauehave heretofore giuen notes by which a man may know that he is effectually called, as if he find himſelfe enlightened, and that he now ſees his wretched eſtate by nature, and his curſed condition by ſinne, and is able to apply the promiſes of life and ſaluation to himſelfe particularly, and that he hath now in him p. 611an hatred and loathing of thoſe ſinnes that hauehave bene formerly moſt pleaſing to him; and that now he is fitted for the high calling of a Chriſtian, with graces needfull for the exerciſe of pietie and religion towards God, and of louelove, and merciemercy, and equitie, and iuſtice towards men, and is able to ſhew forth the power of grace in his life and conuerſation, and doth now make choice of holy and religious companie, and doth now delight in the meanes by which he hath bene wrought on, as in hearing the word, euen the Law diſcouering ſinne to him, and laying open his hidden corruptions, and eſpecially in hearing the ſweete promiſes of the Goſpell touching life and ſaluation, and that now he doth thoſe things that fleſh and blould would neuer teach him to do; as that he hath a care of religion and of heauenly things in proſperitie, and the more the Lord doth proſper him in outward things, the more holy he is: and that in time of aduerſitie he drawes nearer to God, and holds cloſe to the profeſſion of religion, and is conſtant in a diſgraced profeſſion, and that now he makes more precious account of his high calling in Ieſus Chriſt then of all the honours and preferments in the world. If a man find theſe things in himſelfe, he may aſſure himſelfe that he is effectually called. And howſoeuer the Papiſts ſay to the contrarie, that a man cannot certainly know whether he hauehave the Spirit of God working in him or no, yet doubtleſſe he may plainly and ſenſibly perceiue the working of the Spirit of God in his owne ſoule. The Spirit is compared to fire, Note.and to the wind, and as ſenſible as a man may perceiue the burning of the fire, and the blowing of the wind, ſo ſenſibly may a child of God perceiue in himſelfe the worke of the Spirit of God. If thou finde that worke in thine owne ſoule, thou maieſt thereby aſſure thy ſelfe that thou art in the number of Gods choſen, and ſo hauehave ſtrong conſolation.

Come we now to the third effect by which God doth witneſſe his eternall louelove to his choſen, and the third degree by which Gods choſen aſcend vp to their bleſſedneſſe in heauen, here put downe by the Apoſtle, namely, their iuſtification. Whom he predeſtinate (ſaith the Apoſtle) them alſo he called: and p. 712whom he called, them alſo he iuſtified: that is, as I ſhewed, they that are effectually called of God, they are alſo by him acquitted and abſolued from the guilt and puniſhment of all their ſins, and they are accounted iuſt & righteous in his ſight by Chriſt his righteouſneſſe imputed to them, and apprehended by faith. Now here we ſee that effectuall calling and iuſtification are diſtinct benefits, and they are here made ſeuerall and diſtinct effects of Gods louelove to his choſen, and they are not to be confounded and made one, as they are by the doctrine of the Papiſts: for according to the doctrine of the Papiſts, they teaching a double iuſtification in the ſight of God, their firſt iuſtification is nothing elſe but the calling of a ſinner; in effect they make their firſt iuſtification and calling of a ſinner all one, they teaching that their firſt iuſtification is, when a ſinner of an euill man is made a good man by infuſion of inward righteouſneſſe, whereby the heart is purged and ſanctified, and ſo indeed all one with the calling of a ſinner out of the ſtate of nature into the ſtate of grace; and ſo they confound things that are to be diſtinguiſhed one from another. I leaue that.

Now though effectuall calling and iuſtification be diſtinct benefits, yet they follow one another immediatly, and we ſee they are here linked one to the other inſeparably; whom the Lord cals, them alſo he iuſtifies: whence we are giuen to vnderſtand thus much.

Doct. 5 That the called of God are alſo iuſtified in the ſight of God: ſuch as are effectually called, they are alſo at the ſame time iuſtified.Such as are effectually called, are at the ſame time alſo iuſtified. Though in reſpect of the order of nature, effectuall calling goes before iuſtification, yet in time they go together, and whoſoeuer they be that are effectually called, they are at the ſame time iuſtified, acquitted, and abſolued from the guilt and puniſhment of all their ſinnes, and they are accounted iuſt and righteous in the ſight of God, by Chriſt his righteouſneſſe imputed to them, and apprehended by faith. We reade Iſai. 53.11. that the Prophet there ſpeaking of Chriſt Ieſus, he ſaith, By his knowledge ſhall my righteous ſeruant iuſtifie manie: as if he had ſaid, ſuch as ſhall be brought p. 713out of their ignorance and vnbeleefe, to know my righteous ſeruant, my Sonne Ieſus Chriſt, and to acknowledge him, and to beleeue in him, they ſhall thereupon be iuſtified: they being called to the true knowledge of Chriſt, they ſhall by him, on that knowledge of theirs, be iuſtified. Acts 26.18. the Apoſtle ſaith, he was ſent to the Gentiles, To open their eyes that they might turne from darkeneſſe to light, and from the power of Satan vntounto God, that by his preaching the Goſpell to them, they might be effectually called, and wrought on, and conuerted, and then he preſently ſubioynes, That they might receiue forgiueneſſe of ſins, that they might be iuſtified, remiſſion of ſinnes being one part of iuſtification; plainly teaching, that effectuall calling and iuſtification in the ſight of God, they go together. And to this purpoſe ſpeakes the Apoſtle Peter, Acts 13.39. By him ſaith the Apoſtle, that is by Chriſt, eueryevery one that beleeueth is iuſtified. EueryEvery one that is brought out of the ſtate of vnbeleefe into the ſtate of true faith in Chriſt, he is at that very inſtant iuſtified. And hence it is that Chriſt ſends his Miniſters, as his Embaſſadors, as the Apoſtle ſpeakes, 2. Cor. 5.20. With the word of reconciliation, to inuite and to call men to beleeue in him, euen to call and to conuert men, and to bring them to faith, that ſo they may receiue forgiueneſſe of their ſinnes, and be reconciled to God, that they may be iuſtified in the ſight of God, and ſo hauehave peace with God, as we hauehave it, Rom. 5.1. Being iuſtified by faith, we hauehave peace toward God through our Lord Ieſus Chriſt. We ſee then the point cleare by euidence and teſtimonie of the Scripture, that the called of God are alſo iuſtified in the ſight of God, and ſuch as are effectually called, they are alſo at the ſame time iuſtified, they are at the ſame time acquitted and abſolued from the guilt and puniſhment of all their ſinnes, and they are accounted iuſt and righteous in the ſight of God by Chriſt his righteouſneſſe imputed to them, and apprehended by faith. And it muſt needs be ſo, the ground of this truth is this.

Such as are effectually called and wrought on by the holy Spirit, they are brought to beleeue in Chriſt, Reaſon. and beleeuing in Chriſt, they are ſet into Chriſt, and made actually members p. 714of Chriſt, and ſo are actually iuſtified. For howſoeuer Gods choſen were iuſtified virtually in Chriſt when he ſuffered for their ſinnes, and when he was quit from all their ſinnes, hauing borne the puniſhment of them, yet then onelyonly are they actually iuſtified in Chriſt, when they beleeue in Chriſt, and that is when they are called to faith, when they are effectually called: and therefore doubtleſſe the called of God are alſo at the ſame time iuſtified in the ſight of God.

Now here a queſtion Queſt. may be moued: ſome may demand how farre one that is effectually called, is at the time of his calling iuſtified, and how farre he is then acquitted from the guilt and puniſhment of his ſinnes?

To which I anſwer, Anſw. that he is then acquitted from the guilt and puniſhment, not onelyonly of his ſinnes going before his calling, but from the guilt and puniſhment of all his ſinnes, both of his ſinnes paſt and before his calling, alſo of his ſinnes following and after his calling: he hath then a full acquittance and diſcharge from the guilt and puniſhment of all his ſins, from the firſt to the laſt of them: For the bloud of Chriſt cleanſeth him from all ſinne, 1. Ioh. 1.7.1. Ioh. 1.7.1 John 1:7 And a man that is once purged by the bloud of Chriſt, hath no more conſcience of ſinne, as the Author to the Hebrews ſpeakes, Heb. 10.2. he hath no more his conſcience charging him with the guilt of ſinne, and the peace of his conſcience is not once diſturbed by his after ſinne, he hauing a full remiſſion of all his ſinnes paſt, preſent, and to come.

Queſt. But will ſome ſay, Rom. 3.25. the Apoſtle ſaith, God is iuſt in foregiuing ſinnes paſſed before time through his patience: therefore it ſeemes that ſuch as are effectually called, and at the ſame time iuſtified, are freed onelyonly from the guilt and puniſhment of their ſinnes paſt and going before.

I anſwer. Anſw. The Apoſtle ſpeakes not of ſinnes done before calling and conuerſion, but of ſinnes done vnderunder the old Teſtament: and his meaning is, that as well the ſinnes done before Chriſt his coming in the fleſh, as thoſe done ſince his coming, are forgiuen to Gods children which beleeue.

Queſt. But will ſome further ſay: If the called of God be at the p. 715ſame time iuſtified and acquitted from the guilt and puniſhment of all their ſinnes paſt, preſent, and to come, why then doth any that is effectually called, pray daily for the forgiueneſſe of his ſinnes?

I anſwer. Anſw. He doth ſo pray, not becauſe he is not in the ſtate of being iuſtified and forgiuen, but becauſe it is needfull that the Lord ſhould as well preſerue and continue his gracious pardon as at the firſt giuegive it to him, and that the Lords merciemercy ſhould be more manifeſted to him, and that he might be further ſtrengthened and confirmed in the aſſurance of the pardon of his ſinnes, his aſſurance of it being but weake: and for theſe reaſons he may and ought to make petition for the forgiueneſſe of his ſinnes, though being iuſtified, he be quitted from the guilt of all his ſinnes.

Come we now to make vſe of the point; and firſt, is it ſo that Ʋſe 1 the called of God are alſo at the ſame time iuſtified in the ſight of God? Doth effectuall vocation and iuſtification go together in time? Surely then it muſt needs follow, that our iuſtification in the ſight of God is free,Our iuſtification in Gods ſight is moſt free. and that it is without reſpect had to any good in vsus, or done by vsus. So ſoone as euer any of Gods choſen is effectually called, he is at the very ſame inſtant of his calling iuſtified, before he hath done any good worke at all. And therefore the Papiſts erre groſly, in that they aſcribe iuſtification in the ſight of God to good workes; good workes are fruites following iuſtification, and therefore cannot be cauſes of it:Good workes are fruits following iuſtification, and not cauſes of it. and whereas they ſay, we being iuſtified by faith, are iuſtified by a good worke, faith being a good worke, they are eaſily anſwered: Faith doth not iuſtifie as it is a worke, as it is a grace wrought in the heart, or for the dignitie or worthineſſe of it ſelfe, of any act of it, Obiect. but onelyonly by relation to Chriſt, and inſtrumentally, Anſw. becauſe it takes hold of Chriſt, and as an inſtrument doth truly apprehend and apply the perfect righteouſneſſe and merit of Chriſt, the matter of our iuſtification in the ſight of God; and hence it is called the faith of Ieſus, Rom. 3.26. Ʋſe 2

For a ſecond vſe:Comfort to al ſuch as find themſelues effectually called. Is it ſo that the called of God are alſo at the ſame time iuſtified? Are ſuch as are effectually called, at p. 716the ſame inſtant iuſtified? Are they at the ſame inſtant of time acquitted from the guilt and puniſhment of all their ſinnes paſt, preſent, and to come? What a ſweet comfort may this be to all ſuch as find themſelues effectually called? Conſider it thou that findeſt thy ſelfe ſet out of the ſtate of ignorance and vnbeliefe, into the ſtate of true knowledge and true faith in Chriſt, thou being in that ſtate, thou art in a moſt happie and bleſſed ſtate, nothing can hurt thee, no not thine owne ſinnes paſt, preſent, or to come, ſinne is the cauſe of all euils that come to men. Now thou art in ſuch an happie ſtate and condition, as thou needeſt not feare any euill in regard of thy ſinnes, either paſt, preſent, or to come, thy God hath put them all out of his ſight, and all blame, and all that is properly a plague or puniſhment for ſinne is remoued from thee, and though it be ſo that ſinne ſtill abides in thee in part, and thou art combred with many ſinfull infirmities, and thou art ſometimes ouercarried to the doing of euill, yet feare not, ſo ſoone as thou waſt effectually called, euen at the very inſtant of thy effectuall calling, waſt thou freely acquitted from the guilt and puniſhment of all thy ſinnes, and the Lord then gaue thee full pardon of all thy ſinnes, and that gift of God is without repentance, Rom. 11.29. it is vnchangeable: and the conſideration of that may yeeld thee ſweet comfort. And withall be thou ſtirred vp to thankfulneſſe to God for ſo great a merciemercy: thou canſt not be thankfull enough for ſo great a mercy: thou finding thy ſelfe combred and clogged with ſinfull infirmities, or with dulneſſe in prayer, deadneſſe in hearing the word of God, with diſtruſt, with naturall feare, and the like, thou wilt freely profeſſe and acknowlede, that if the Lord would take thoſe infirmities from thee, thou wouldeſt be exceeding thankfull to God for ſo great a merciemercy. How much more art thou bound to be thankfull to him, in that he hath freed thee from the guilt and puniſhment of thoſe, and of all other thy ſinnes, and howſoeuer thoſe ſinfull infirmities do ſtill cleaue to thy ſoule, and trouble and moleſt thee, yet thy conſcience cannot iuſtly condemne thee for them, or for any other of thy ſinnes: and that is a merciemercy of God for which p. 717thou canſt not be ſufficiently thankfull. Let it then be thought on, that thou being effectually called, thou art at the very inſtant of thy calling iuſtified, and acquitted from the guilt and puniſhment of all thy ſinnes, paſt, preſent, and to come, which is a matter of great comfort: and let it ſtirre thee vp to be thankfull to God for ſo great a merciemercy.

Come we now to the fourth and laſt effect by which God doth witneſſe his eternall louelove to his choſen, and the fourth degree by which Gods choſen aſcend vp to their bleſſedneſſe in heauen, namely, their glorification. Whom he predeſtinate, them alſo he called: (ſaith the Apoſtle) and whom he called, them alſo he iustified: and whom he iuſtified, them alſo he glorified. That is, as I made knowne, they that are iuſtified in the ſight of God, and whom the Lord doth acquit from the guilt and puniſhment of their ſinnes by the merit of Chriſt his death, and account iuſt and righteous in his ſight by Chriſt his righteouſneſſe imputed, they are alſo by him made glorious, partly in this life, he here making them holy, & ſanctifying them in part, and in the life to come in heauen fully glorious, he here making them perfectly holy, and there putting on them on their bodies and ſoules immortality, eternall life, and full and perfect happineſſe and glorie. Now the word glorified hauing his extent reaching both to ſanctification here in this world, and to full and perfect happineſſe and glorie in the life to come, diuers things are offered, as firſt this: in the firſt place we are giuen to vnderſtand thus much.

That ſanctification euer followes on iuſtification,Sanctification euer followes on iuſtification. and iuſtification Doct. 6 and ſanctification are euer found together. Such as are iuſtified in the ſight of God in and through Chriſt, they are alſo ſanctified by the grace of his Spirit, and they are made holy in part in their ſoules and bodies, and they are made able to liue an holy life here in this world. And to this purpoſe we find Ezech. 36. the Lord hauing promiſed verſe 25. that he would powre cleane water on his people, and that he would cleanſe them from all their filthineſſe: that he would take from them the guiltineſſe of their ſinnes, he preſently ſubioynes, verſe 26.27. that he would alſo giuegive them new hearts, and put p. 718new ſpirits within them, and put his owne good Spirit within them, and ſanctifie them in their ſoules, and ſo cauſe them to walke in his ſtatutes, and to keepe his iudgements, and to do them. 1. Corinth. 6.11. the Apoſtle ſaith of the beleeuing Corinthians, that whereas they had bene filthy, and guilty of many ſoule ſinnes there reckened vp, Yet now they were waſhed from the guilt of thoſe ſinnes in the bloud of Chriſt, and now they were ſanctified and iuſtified. He affirmes that theſe two, iuſtification and ſanctification met together in them, they were now iuſtified in the name of the Lord Ieſus, and now alſo ſanctified by the Spirit of God. 2. Theſſ. 2.13. the Apoſtle ioynes faith of truth: that is, faith of the Goſpell, or beleeuing the Goſpell, and iuſtification and ſanctification of the Spirit together, plainly teaching that iuſtification and ſanctification are euer found together, and they go hand in hand together. And Iude verſe 1. we find that theſe two, called and ſanctified of God, are there ioyned together, and ſuch as are effectually called (as ye hauehave heard) they are alſo iuſtified in the ſight of God. And ſo it muſt needs be a truth, that ſanctification euer followes on iuſtification, and ſuch as are iuſtified in the ſight of God in and through Chriſt, they are alſo ſanctified by the grace of his Spirit. For why, the reaſons and grounds of this truth are theſe.

Reaſon 1 Firſt, iuſtification in the ſight of God is by faith in Chriſt, and that faith is not an idle faith, or a dead faith, but a liuely, operatiue, and a working faith, It purifieth the heart, Act. 15.9. and it workes by louelove, Gal. 5.6. it puts forth the efficacie and fruite of it by louelove both to God and men, which is a ſpeciall part of ſanctification.

Reaſon 2 And ſecondly, ſuch as beleeue in Chriſt, and are by him iuſtified, they are made partakers of the Spirit of Chriſt by faith: they receiue the Spirit of promiſe, Galat. 3.14. and he that beleeues in Chriſt, Riuers of the water of life flow from him, which is ſpoken of that Spirit of life, and grace, and holineſſe, which they receiue that beleeue in Chriſt: ſo ſaith Chriſt himſelfe, Ioh. 7.38.39. And howſoeuer none can beleeue before they hauehave the Spirit, yet we are ſaid to receiue the Spirit by p. 719faith, becauſe when we beleeue, we then receiue the Spirit, now fully and manifeſtly dwelling in vsus to our ſanctification. And therefore on theſe grounds we may reſolue on this as a certaine truth, that ſanctification euer followes on iuſtification, and they are euer found together: and ſuch as are iuſtified in the ſight of God in and through Chriſt, certainly they are alſo ſanctified by the grace of his Spirit. And they are made holy in part in their ſoules and bodies, and they are made able to liue an holy life here in this world.

Now to make vſe of this: firſt the ground of truth now deliuered Ʋſe 1 ſerues to diſcouer, that thouſands in the world deceiue themſelues in a matter of ſpeciall weight and conſequence, as namely, touching forgiueneſſe of their ſinnes, and their being in the fauour of God,Many deceiue themſelues touching the forgiueneſſe of their ſins, and their being in the fauour of God. wherein indeed ſtands the bleſſedneſſe of man, as Pſal. 32.1.2. and without which, though a man hauehave neuer ſo much wealth or honour, or whatſoeuer excellencie the world can caſt on him, yet he is in a miſerable caſe. Now (as I ſay) in this matter of ſuch moment do thouſands deceiue themſelues: do not thouſands in the world thinke they are in the fauour of God, and their ſinnes are forgiuen, and they are waſhed in the bloud of Chriſt from the guiltineſſe of their ſinnes, and yet they are not purged in any meaſure from the filthineſſe of ſinne by the ſanctifying grace of the Spirit of Chriſt, they hauehave no dramme of true holineſſe and ſanctification in them? No, they are ſo farre from being partakers of the holy and ſanctifying Spirit of Chriſt, as indeed they are poſſeſſed with a ſpirit of ſenſualitie, of fleſhly prophaneneſſe, of filthineſſe, of pride, of ſelfe louelove, of couetouſneſſe, and the like, and they are ſo farre from liuing an holy life, as they wallow and tumble in all filthineſſe, and pleaſe themſelues in fulfilling the luſts of their hearts; they giuegive themſelues ouer to all manner of riot and exceſſe, eſpecially now at this time, at the feaſt we now celebrate, they now take libertie to themſelues to breake out into all diſorder. Are ſuch perſons ſanctified? Surely no, they are farre from it, and being not ſanctified, aſſuredly they are not iuſtified: ſanctification euer followes iuſtification. Poore ſoules, they deceiue themſelues, p. 720the diuell will ſuffer any one to ſay his ſinnes are forgiuen, and to fancie to himſelfe on a groundleſſe preſumption that Chriſt ſhed his bloud for him, and ſuch like: but wouldſt thou, whoſoeuer thou art, proue that thy ſinnes are forgiuen, and hauehave ſuch ſound euidence and proofe of it, as may ſilence the diuell himſelfe ſtanding againſt it? then neuer reſt till thou find that thou art truly ſanctified both in thy heart and life. And if thou be able from thy true ſanctification to proue thy iuſtification, then indeed thy reaſoning is ſound & good, and ſuch as will neuer deceiue thee, but will yeeld thee comfort at all times both in life and death.

Ʋſe 2 And ſo to fall on a ſecond vſe: is it ſo that ſanctification euer followes on iuſtification, and that iuſtification and ſanctification are euer found together? Surely then here is matter of ſweet comfort to euerie man and woman, who find themſelues truly ſanctified;Comfort to ſuch as finde themſelues truly ſanctified. their ſound and true ſanctification doth neceſſarily and infallibly inferre their iuſtification. Art thou then truly ſanctified in thine heart and ſoule, not onelyonly reformed in thy outward man, and in thy outward carriage, for ſo a wicked man may be, euen one who may tread vnderunder foote the bloud of Chriſt wherewith he was ſanctified, as the holy Ghoſt ſpeakes, Hebr. 10.29. namely, externally ſanctified, but doſt thou finde in thy ſoule a diuine efficacie and power, a qualitie that hath life and ſpirit in it, turning and mouing about all motions that are in thy ſoule, and working in thee a thorow change in thy mind, will, and effections, mortifying the corruptions and luſts of thy heart, and making thee able to mind, will, and affect good things, and making thee able to liue an holy life? Then comfort thy ſelfe, thou haſt then good euidence to ſhew for thy iuſtification in the ſight of God, and thou maiſt thereupon conclude and that infallibly, that thou art iuſtified in the ſight of God, that thy ſinnes are forgiuen thee, and thou art in the fauour of God which is better then life it ſelfe, yea thou art then in ſuch a bleſſed ſtate and condition, that though Satan ſhould mingle heauen and earth together, yet ſhall he not be able to preuaile againſt thee to thy ruine and confuſion.

p. 721In the next place, in that the Apoſtle here vnderunder the word glorified, comprehends ſanctification here in this world, and he meanes that ſuch as are iuſtified in the ſight of God they are made glorious partly in this life, the Lord here making them holy, and ſanctifying them, and ſo glorious in reſpect of their ſanctification: note we.

That the holineſſe and ſanctification of Gods children is a Doct. 7 moſt glorious thing,The holines of Gods children is a moſt glorious thing. it is part of the glorie that God beſtowes on his choſen: and ſuch as are clad with the habit of true holineſſe, they are glorious in the ſight of God, and they are ſeene of him, as it were apparelled with that which is exceeding gracious & pleaſing to his holy Maieſtie; and though it be ſomewhat ſpotted by the fleſh, as the beſt holineſſe of Gods children is in it ſelfe, yet it is accepted of him in and through Chriſt his Sonne. 1. Pet. 4.14. the Apoſtle ſaith, The Spirit of glorie resteth on Gods children: how then can it be but that they are moſt glorious? And the Prophet Iſaiah ſpeaking of them, Iſai. 4.5. he ſaith, That on all the glorie there ſhall be a defence. And the Lord himſelfe ſpeakes thus of his people, Iſai. 43.4. Thou waſt glorious in my ſight and honourable. And hence it is that the Apoſtle Peter ſaith, 1. Pet. 3.4. The hid man of the heart, that is, inward holineſſe and ſanctification is a thing much ſet by before God; that is the thing that makes Gods children glorious, and that is part of the glorie of God beſtowed on them, and that makes them exceeding gracious and pleaſing in his ſight: and it muſt needs be ſo, for why.

True holineſſe and ſanctification is the expreſſe image of God in the ſoules of men, Reaſon. and therein they are like to God himſelfe, euen the God of glorie: and the more holy they are, the more are they like to God, who is infinitly glorious. And therefore doubtleſſe holineſſe and ſanctification in Gods children is a moſt glorious thing, and it is part of the glorie that God beſtowes on his choſen.

What fooles then are wicked and graceleſſe perſons, who Ʋſe 1 mocke at the holineſſe of Gods children,The follie of wicked perſons diſcouered, in that they mocke at the holines of Gods children. and deride them for it? They ſeeke to turne their glorie into ſhame, and caſt that p. 722on Gods children as a matter of diſgrace, which indeed is their glorie, and ſo they diſcouer their owne ſhame and follie. Well, thou that art a child of God, care not for their mocks, but be thou ſtirred vp to a ſpeciall care of holineſſe and ſanctification, euen to hauehave thy ſoule inueſted with it as with a goodly glorious garment; that is part of thy glorie begun here to be made perfect in heauen, and that indeed will make thee glorious within and without; that is the clothing of broidered gold, ſpoken of Pſal. 45.13. and that will make thee glorious in the ſight of God, and of his holy Angels, and of all good men. Many in the world ſpend much time, and take great paines in trimming vp their bodies, yea ſome are afraid of nothing more then of true holineſſe and ſanctification: for indeed if proud perſons, and the nice dames of our age had true holineſſe in them, they durſt not do as they do, if they had ſanctifying grace in their hearts, without queſtion it would croſſe their pride, and it would not ſuffer them to make idols of their bodies, and to beſtow ſo much time as commonly they do in tricking and trimming vp their bodies in vaine and new ſangled attire, which indeed makes them odious and vgly in the ſight of God and of all good men; yea many times by the iuſt hand of God, in the ſight of men and women like to themſelues, and men and women like to themſelues ſcorne and contemne them, yea point at them, and ſay, there goes a proud foole. Oh therefore labour thou whoſoeuer thou art that doſt profeſſe the feare of God, labour thou for holineſſe and ſanctification, to adorne thy ſoule with that, and to decke thy ſoule with the ſanctifying grace of Gods Spirit; thereby through Chriſt thou ſhalt appeare glorious and pleaſing in the ſight of the higheſt maieſtie, whom thou ſhouldeſt ſeeke to pleaſe aboue all the world: yea ſeeke thou to pleaſe him both in heart and life, and to be gracious in his ſight, though thou croſſe thine owne humour neuer ſo much, and diſcontent the beſt friends thou haſt in the world.

Now from hence, that the word glorified here comprehends vnderunder it, both ſanctification here in this world, and full and perfect happineſſe and glorie in heauen; and in that p. 723Gods choſen being called and iuſtified, are ſaid to be glorified, that is, to be made glorious in reſpect of their ſanctification begun here in this life, which ſhall be made perfect hereafter in heauen, I might note.

That true ſanctification here in this life, is a beginning of eternall glorification in heauen, and when men or women begin to be truly ſanctified, they are then within heauen gate, and they hauehave then as it were one foote alreadie in heauen: but to that we hauehave alreadie ſpoken in part, and therefore I paſſe by it, and hence in the third place we may gather.

That true ſanctification begun in the ſoules of men, ſhall Doct. 8 certainly hereafter be made perfect.In whomſoeuer God hath wrought a meaſure of true holineſſe he will perfect it hereafter in heauen. In whomſoeuer the Lord hath wrought a meaſure of true holineſſe and ſanctification, he will perfect that good woke of his hereafter in heauen, and whom he hath begun to ſanctifie in part here in this life, he will aſſuredly fully ſanctifie them hereafter in heauen. 1. Cor. 1….9.10. the Apoſtle ſaith, We now know but in part, and prophecie in part, meaning here in this world, but the time ſhall come, When that which is now in part ſhall be aboliſhed, and ſhall be made perfect, when we ſhall hauehave perfect knowledge and perfect louelove, and a full perfection of holineſſe and ſanctification, namely in heauen. For why, not to ſtand on this.

True ſanctification in ſoule being the worke of God, Reaſon. and being wrought by his almightie hand, with a purpoſe in him to finiſh it, and to make it perfect, as Philip. 1.6. He that hath begun this good worke in you, will performe it, and will make that worke of his perfect, and nothing can hinder it from coming to perfection, it muſt needs be ſo, that where true ſanctification is begun, it ſhall certainly be made perfect; and the Lord hauing begun to ſanctifie any in part here in this life, he will aſſuredly fully ſanctifie them hereafter in heauen. And take this as a ground of ſweet comfort, it may ſerue as a notable comfort to thee whoſoeuer thou art, that doſt find that the Lord hath begun in thy ſoule the leaſt meaſure of true holineſſe and ſanctification. It is many times the complaint of a poore weake Chriſtian, Oh I find in my ſelfe but a ſcant and p. 724ſmall meaſure of grace and holineſſe, and I find my ſelfe oppreſſed with dulneſſe and deadneſſe in regard of good motions and of good duties, and I cannot ſerue God and glorifie God as I deſire. Well, comfort thy ſelfe in this, that little and ſcant meaſure of grace and holineſſe that is in thy ſoule, hath bene wrought by that good hand of God which is able to adde to the meaſure of it, & will adde to it as he in his wiſdome ſhall ſee fit here in this life, and in the life to come he will aſſuredly fill thy ſoule with fulneſſe of grace, and with holineſſe in full perfection. The Lord hath layd the groundworke of grace and holineſſe in thy heart, in that he hath giuen thee an hatred of thine owne ſinnes, a reſolued purpoſe of not ſinning againſt him, and a conſtant deſire of pleaſing him in all things; and aſſure thy ſelfe he will go on with his owne good worke, and he will in his good time perfect it; and though now thou canſt not ſerue God, nor glorifie God with a free ſpirit as thou deſireſt, yet the time ſhall come when thou ſhalt be able to ſerue him, and to glorifie him in full perfection: and therefore bleſſe God for that meaſure of grace and true holineſſe he hath vouchſafed to thee, and go on chearefully vſing the meanes that ſerue for the daily growth of grace in thy ſoule, and waite thou for full holineſſe in time to be giuen to thee. The Lord hauing begun to ſanctifie thee in part here in this life, he will aſſuredly fully ſanctifie thee hereafter in heauen.

Now further in that the Apoſtle here vnderunder the word glorified, comprehends full and perfect happineſſe and glorie, euen full glorification in heauen, this point followes from hence.

Doct. 9 That all ſuch as are iuſtified in the ſight of God, ſhall aſſuredly be glorified in heauen:Glorification in heauen followes neceſſarily on iuſtification in the ſight of God. glorification in heauen followes neceſſarily and infallibly on iuſtification in the ſight of God, and whoſoeuer they be that are iuſtified in the ſight of God through Chriſt, they ſhall certainly hauehave eternall life, happineſſe and glorie in heauen put on them, euen full glorification of their ſoules and of their bodies. And this truth is not onelyonly cleare from this text, but from other places of Scripture. p. 725Ioh. 5.24. ſaith Chriſt, Verily, verily, I ſay vntounto you, he that heareth my word, and beleeueth in him that ſent me, and ſo is iuſtified in the ſight of my Father, hath euerlaſting life, and ſhall not come into condemnation, but hath paſſed from death vntounto life. He ſets it downe in the time preſent, as a thing ſo ſure and certaine, as that which a man hath in preſent poſſeſſion. And Ioh. 10.27.28. He ſaith againe, that he giues to his ſheepe eternall life, euen to them who heare his voice, and know him, and follow him, that is, who beleeue in him, and yeeld obedience to his voice and call, and are effectually called, and conſequently iuſtified in the ſight of God, He giues to them eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of his hands. Epheſ. 5.25.26. The Apoſtle ſaith, Chriſt gaue himſelfe for his Church, that he might cleanſe it by the waſhing of water: that is, that he might waſh it, and purge it by his bloud from the guilt of ſinne, waſhing by the water of Baptiſme being a ſigne and ſeale of that waſhing: and then he ſubioynes verſe 27. That he might make it vntounto himſelfe a glorious Church, that it being waſhed here in his bloud, it might hereafter be ſet before him a glorious Church, and fully glorified in heauen. Theſe teſtimonies do ſufficiently confirme the truth of the point in hand, that glorification in heauen followes neceſſarily and infallibly on iuſtification in the ſight of God, and that all ſuch as are iuſtified in the ſight of God, ſhall aſſuredly be fully glorified in heauen; and the reaſon and ground of it is plaine, namely this.

Such as are iuſtified in the ſight of God, they are in Chriſt, Reaſon. and they hauehave Chriſt himſelfe, and hauing him they hauehave that life that is in him, euen life eternall: ſo ſaith Saint Iohn, 1. Ioh. 5.11.12. God hath giuen vsus eternall life, and this life is in his Son, and he that hath the Sonne hath life, and is ſure of eternall life: and as he ſaith, Chap. 3.2. We that are now ſonnes of God, we that are now iuſtified in the ſight of God, and the adopted ſons of God, ſhall be like to Chriſt in glorie, when he ſhall appeare in glorie. It muſt needs then be a truth, that glorification in heauen followes neceſſarily and infallibly on iuſtification in the ſight of God, and that all that are iuſtified in the ſight p. 726of God ſhall aſſuredly be fully glorified in heauen, and hauehave fulneſſe of glorie put on them in their ſoules and in their bodies in heauen.

Vſe 1 Now then for the vſe in the firſt place, on this ground of truth it muſt needs follow,That iuſtified perſons may fall away frō that ſtate of theirs, diſcouered to be a groſſe error. that that is erronious and falſe that is held and taught by the Papiſts and Anabaptiſts, and other erring ſpirits: That ſuch as are iuſtified in the ſight of God through Chriſt, they may fall away from that ſtate of theirs, and may come to be out of the fauour of God, yea may ſo farre fall, as that they may fall ſhort of glorification in heauen, and may vtterly periſh and be damned in hell. A doctrine diuelliſh, and directly contrary to the truth now deliuered and proued out of the holy word of God: yea it is a poſition and doctrine directly thwarting and croſſing the plaine euidence of the word of God in many places of it. Chriſt ſaith in the place cited, Ioh. 10.28. I giuegive to my ſheepe eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of my hand. Yea, ſay the Anabaptiſts, ſo long as they continue the ſheepe of Chriſt. An idle gloſſe. Chriſt ſaith, they ſhall continue to be his ſheepe, and ſhall neuer periſh: they ſay, ſo long as they continue his ſheepe, implying that they may not continue to be the ſheepe of Chriſt; cleane contrarie to the purpoſe of Chriſt, he being able to keepe them, and none able to take them out of his hand. To which purpoſe the Apoſtle Peter ſaith, 1. Pet. 1.5. True beleeuers, and ſuch as are iuſtified in and through Chriſt, They be kept by the power of God through faith vntounto ſaluation. Their eternall happineſſe is not in their owne keeping, but it is kept for them, and they for it, by the power of God: and is it then poſſible that they ſhould fall ſhort of life and happineſſe and glorie in heauen? No, no, it cannot poſſibly be; neither the fraud nor force of the world nor the diuell without, nor of their owne fleſh within, can depriue them of it, their eternall happineſſe and glorification is layd vp in the grace, merciemercy, and power of God: and therefore they cannot poſſibly be diſappointed of it.

Vſe 2 Againe, in the ſecond place, the truth now deliuered may p. 727ſerue as a ground of ſweet and heauenly comfort to as many as find themſelues iuſtified in the ſight of God through Chriſt:Comfort to ſuch as find themſelues iuſtified in Gods ſight through Chriſt. and a man may find himſelfe ſo to be by his effectuall calling and ſanctification. Now then doſt thou find thy ſelfe in the ſtate of iuſtification in the ſight of God? Certainly then thou art ſure of glorification in heauen, and thou ſhalt hereafter as certainly be inueſted with glorie in heauen, as Chriſt himſelfe is now poſſeſſed of it. What an excellent comfort may that be to thy ſoule? the meditation of that may cheare thee vp, and cauſe thee to ſing and reioyce in the midſt of thy greateſt troubles and afflictions, and when thou art made heauie with diuerſe tentations. 1. Pet. 1.6. For what though here thou art exceedingly vexed, and haſt much diſgrace caſt vponupon thee, yet the meditation of this may hold vp thy fainting heart, with comfort that one day thou ſhalt be freed from all, and ſhalt as ſurely be inueſted with eternall happineſſe and glorie in heauen, as Chriſt himſelfe now liues in heauen: and the meditation of this may indeed ſway with thee to thy comfort in thy greateſt afflictions. Conſider the waight of happineſſe and glorie that ſhall be put on thee in heauen, and though it be vnſpeakable and glorious, yet conſider it in the beginnings of it here in this life. The peace of a good conſcience here in this life, though it be imperfect, and many times intercepted and troubled, yet is it as a continuall feaſt: what then will be the comfort of it in heauen, when it ſhall be in full perfection? The ioy that comes from the aſſurance of Gods louelove here in this world, is vnspeakable and glorious, 1. Pet. 1.8. what then will be the greatneſſe of it, when it ſhall be in fulneſſe in the kingdome of heauen, where the beleeuing ſoule ſhall poſſeſſe God himſelfe in Chriſt, as the husband of it, and the ſufficient portion of it? Oh then thinke on the waight of thy happineſſe and glorie that ſhall be put on thy ſoule and bodie in heauen, by the beginnings of it here in this life, and that will be a notable ground of comfort to thee in thy greateſt afflictions; and remember to thy comfort, thou being iuſtified in the ſight of God through Chriſt, thou ſhalt aſſuredly be glorified in heauen, p. 728and thou art as ſure of it as if thou wert alreadie in heauen.

All is of God, from predeſtination to glorification, and the praiſe of all belongs to him aloneWe ſee here that from predeſtination to glorification, all is of God, and of his free louelove, and glorification in heauen is as well a fruit of Gods louelove as predeſtination, effectuall calling, and iuſtification: and therefore the praiſe of all belongs to God, and we are bound to magnifie and to praiſe him for all, for our election, vocation, iuſtification, ſanctification, and glorification in heauen: which were not ſo, if we had free will as the Papiſts and Anabaptiſts teach, and of our ſelues could chooſe life and ſaluation; we had then cauſe to thanke our ſelues, and not God, he hauing done no more for vsus then for ſuch as go to hell, it being in their power to chooſe life and ſaluation if they would, as in ours, and ſo we ſhould derogate and detract from the glorie of Gods free grace and merciemercy, and of his free louelove in Ieſus Chriſt, which is the cauſe and ground of all, from predeſtination to glorification in heauen. Come we now the 31. verſe.