we come to the fight we think that we can repell the strongest assaults and ouercome all enemies which oppose themselues against vs by our owne power but when wee see our selues vanquished and foiled with euery small temptation wee learne to haue a more humble conceit of our owne abilitie and to depend wholy vpon the Lord. And this end is set downe Deut. 8.2 and 13.3 Deut. 8.2 and 13.3 Fiftly the Lord permitteth Sathan continually to assaile vs with his temptations to the end we may continually buckle vnto vs the whole armour of God that we may be readie for the battaile For as those who haue no enemies to encounter them cast their armour aside and let it rust because they are secure from daunger but when the enemies are at hand and sound the alarum they both wake and sleepe in their armour readie for the assault so if we should not continually skirmish with our spirituall enemies we would lay aside the spirituall armour but when wee haue continuall vse of it both day and night we keepe it fast buckled vnto vs that being armed at all points we may be able to make resistance that we be not surprised at vnawares Lastly by this conflict the Lord strengthneth and increaseth all his graces in vs for as by exercise the strength of the body is preserued and augmented and in short time decaieth through idlenesse and sloth so the gifts of Gods spirit faith affiance hope patience and the rest languish in vs if they bee not exercised with temptations Rom. 5.3.4 For tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed as it is Rom. 5.3 4 5. For when once wee haue been tempted and tried and the Lord hath mercifullie deliuered vs from the temptation afterwards being so assaulted wee patiently endure it hoping for the Lords assistance 1. Sam. 17.37 Psal 27.9 beleeuing and assuring our selues that the Lord who hath deliuered vs will againe deliuer vs as it is Psal 27.9 Moreouer when wee see the great neede of the graces of Gods spirit this will be a strong motiue to intice vs to a carefull vse of all good meanes whereby we may attaine vnto them whereas if we were free from this spirituall conflict we should not so cleerely see nor apprehend the vse and necessitie of them CHAP. III. Arguments whereby we may be encouraged to enter into this spirituall conflict § Sect. 1 ANd thus haue I shewed that al that will be Gods seruants must fight his battailes against his and our spirituall enemies and the causes why the Lord presseth vs to this seruice now that wee may goe couragiously into the field let vs consider of some reasons and motiues which may make vs resolute and valiant The first is the iustnesse of our cause For though souldiers be neuer so strong and well furnished yet if their consciences tell them that they fight in a bad quarrell it will much abate their courage and make them cowardly and timorous But our cause is most iust and our warre most lawfull for God who is iustice it selfe hath proclaimed it by his Heraulds the Apostles Eph. 6.10 So Ephe. 6.10 Finally my brethren be strong in the Lord and in the power of his might 11. Put on the whole armour of God that ye may be able to stand against the assaults of the diuell Iam. 4.7 1. Pet. 5.8 c. And Iam. 4.7 Resist the diuell and he will flie from you And 1. Pet. 5.8 Be sober and watch for your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure 9. Whom resist stedfast in the faith The cause of our spirituall warre of great importance Secondly the cause of our warre is of great waight as namely for the glory of God and our owne saluation for in all sathans skirmishes he seeketh to impeach Gods glory with false imputations and to bring vs to vtter destruction And this may appeare by his first conflict with our mother Eue Gen. 3.4.5 Gen. 3.4.5 where he accuseth God of a lye who is truth it selfe and of impotencie and enuious disdaine saying that the cause why he did forbid them to cate of the fruite of the tree of the knowledge of good and euill was not as he had said because they should die but because he knew that when they should eate thereof their eyes should be opened and they should be as Gods knowing good and euill Where first he seeketh to dimme the beames of Gods glorie by accusing him of a lie and to perswade them that he was not omnipotent seeing that he was not able to hinder them from being Gods if they tasted of this fruite lastly that he therefore forbad them to eate thereof because he enuied them so glorious an estate And secondly he laboureth to destroy our first parents both bodie and soule by tempting them to disobedience and the transgression of Gods commandement and therefore our Sauiour Christ Ioh. 8.44 doth very fitly ioyne these two together saying Ioh. 8.44 that he was a liar and a manslaier from the beginning A liar in that he falsely accused God of lying a manslaier because he did it to this end that he might murther our first parents and all their posteritie both bodie and soule So that you see that the end of Sathans fight is to dishonour God and destroy vs and therefore if wee haue any regard of Gods glorie which should be more deare vnto vs then our owne soules or any respect of our owne saluation if we would not treacherously betray them both by our slothfulnes or cowardize into the hands of Gods and our enemie let vs valiantly enter the field and neuer cease our couragious fight till we haue obtained a full victorie § Sect. 2 The second reason to moue vs to vndertake this fight is the profit which will accrew vnto vs thereby The profit of this spirituall fight for if the getting of some bootie and prize or the receiuing of some trifeling pay will moue the souldiers of earthly Princes to vndergoe all daungers and with wonderfull perill of life to fight euen at the Cannons mouth how much more should the stipend of our heauenly king moue vs to fight this combat how terrible soeuer it seemeth to flesh and bloud For first that is truly here verified Pax belli filia Peace is the daughter of warre neither can we sooner enter the field to fight against these enemies but presently we shall haue peace with God and soone after the fruite thereof the peace of conscience Whereas if we betray Gods cause to Sathan and our soules to sinne well may wee be lulled asleepe in carnall securitie but we shall neuer enioy this peace with God and peace of conscience for there is no peace saith my God to the wicked Esa 57. And whosoeuer haue taken this treacherous truce with Sathan Esa 37.21 shall finde that he will breake it for
Christ euen the righteousnesse which is of God through faith Phil. 3.9 and Gal. 3.10.11 Phil. 3.9 Gal. 3.10.11 Hee affirmeth that as many as rest in the workes of the law are vnder the curse and that no man is iustified by the law in the sight of God it is euident because the iust shall liue by faith So Rom. 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse Rom. 4.5 And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vttermost power which is commaunded vs that we are still vnprofitable seruants Luk. 17.10 Luk. 17.10 § Sect. 4 But vnto these and such like manifest places it is answered that the Apostle speaketh not of the works of the morall law That the former places are to be vnderstood of the works of the morall law and not of the ceremonies onely but of the ceremonies onely to which againe wee reply that no such friuolous distinction can be gathered out of the Apostles wordes nay the plaine contrary euidently appeareth by his maine scope and drift in his whole discourse of our iustification and also by some particular places His chiefe scope is to beate downe the pride of all both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy grace and goodnesse of God alone now it is most certaine that the morall duties are in themselues farre more excellent then the ceremoniall and consequently more fit to puffe vs vp with a spirituall pride and to make vs to rest in our selues for our iustification ascribing at least some part of the praise vnto our owne workes and vertues so that if the Apostle had onely spokē of the works of the ceremoniall law mans pride should not bee beaten downe neither should God haue the whole praise of our saluation and so his discourse should be vaine as not tending to prooue inforce that for which end and purpose hee chiefly vndertakes it Againe this should nothing concerne neither the Gentils in former times nor any true Christians since the comming of Christ forasmuch as they did not nor doe not neither were nor are bound to obserue the ceremoniall law cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies but they would rather ascribe the glorie of their iustification to their morall duties to which they found themselues bound by the law of nature written in their harts or doe find themselues bound by the morall law of God written in his worde and therfore it was necessarie for the beating downe of their pride and that they might ascribe the whole glory vnto God of their iustification and saluation that the apostles in this discourse should proue that they were not iustified neither by obseruing the law of nature written in their hartes nor yet the morall law of God reuealed in his word Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification yet not them alone but the workes of the morall law also § Sect. 5 But this may more manifestly appeare by particular places wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law The former point prooued by particular testimonies but of the morall law also In the second chapter of the Epistle to the Romanes he plainly disputeth as well of the law of nature to the obedience whereof the Gentiles were obliged as of the law giuen by Moses Rom. 3.19.20 Chap. 3.19.20 Hee sayth that all the world are made culpable before God and therefore by the works of the law shal no flesh be iustified in his sight Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral duties for the former belonged not to the gentiles and therefore the neglect of them did not make them culpable nor debarre them of being iustified by their owne workes Rom. 10.5.6 Gal. 3.11.12 21.22.24 Secondly Rom. 10.5.6 and Gal. 3.11.12.21.22.24 The Apostle putteth a plaine difference betweene the righteousnesse which is by the law and the righteousnesse which is by faith and maketh a flatt opposition in the acte of iustification not betweene morall ceremonial duties but betweene doing and beleeuing Eph. 2.8.9 faith and workes Thirdly hee saith Eph. 2.8.9 that wee are saued by grace through faith not of our selues nor of workes least any man should boast himselfe If hee had spoken only of workes they might though foolishly haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law as being strangers to the common wealth of Israel as himselfe speaketh ver 12. but whē he saith also not of our selues vers 12. he excludeth al whatsoeuer is in vs from being the cause of our saluation not onely ceremoniall but also morall duties So writing to Titus he saith Tit. 3.5 Titus 3.5 Not by the workes of righteousnes which wee had done but according to his mercy hee saued vs in which place we are necessarily to vnderstand the works of the morall law for Titus being a Grecian was not bound to obserue the ceremoniall law and therefore he was not so much as circumcised as the apostle plainely affirmeth Gal. 2.3 Gal. 2.3 Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne Rom. 3.20 and 7.7.8.9 as appeareth Rom. 3.20 and 7.7.8.9 But the knowledge of sinne came especially by the morall law and therefore of this law the Apostle speaketh Lastly the Apostle speaking of the workes of the law alleadgeth these sentences Gala. 3.10 Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written cursed is euery man that continueth not in all thinges which are written in the booke of the law to doe them So that he speaketh not of the ceremoniall law alone but of the whole law of Moses and of all things contayned in it and ver 12. ver 12. And the law is not of faith but the man that shall doe those things shall liue in them Which cannot be vnderstoode of the ceremoniall law alone but of the workes of the morall law yea of them especially That the Apostle excludeth as well the workes of the regenerate as of the vnregenerate Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith and not of the regenerate and faithfull Which shifting cauill the apostle clearly taketh away not only by applying his speeches vnto all men without any limitation but especially in that example of Abraham which he bringeth for this purpose who though hee were long before regenerate indued with faith and exceeding plentifull in good workes yet hee flatly excludeth all his workes from being any causes of
spirit working in vs for by nature wee are dead in our sinnes and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling Eph. 2.1.3 Eph. 2.1.3 By nature we are not able so much as to thinke a good thought or to will that which is good no more than those who remaine in the state of condemnation as appeareth 2. Cor. 3.5 Phil. 2.13 but it is our Sauiour Christ 2. Cor. 3.5 Phil. 2.13 Eph. 3.25.26 who so loued his Church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. as it is Eph. 5.25.26 So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto we must in all humilitie confesse with Paul 1. Cor. 15.10 that by the grace of God we are that we are as it is 1. Cor. 15.10 Neither must wee attribute any thing in the worke of our saluation vnto our sanctification and good workes but ascribe all to the free grace and vndeserued loue of God in Christ whereby we are sanctified and stirred vp to new obedience who were altogether polluted yea dead in our sinnes so that our sanctification and worthinesse is not the cause of Gods loue and mercie towards vs but his loue and free goodwill is the cause of our sanctification and maketh vs who were vnworthie in our selues worthie in Christ of his loue and fauour And therefore we must not measure Gods loue by our worthines and abundance of grace as being a cause thereof nor despaire of his fauour and mercie when wee see our vnworthines and weaknes in sanctifying graces for these are no causes of his loue but effects and consequently when wee want them altogether though there be no cause of hope whilest we remaine in this state yet wee are not vtterly to despaire for the time to come seeing the Lord in his good time may begin his good worke in vs and when it is begun and we haue receiued the least measure of sanctification euen a desire and holie endeuour to liue in holinesse and righteousnesse wee may be assured that it is Gods worke which he hauing begun will finish and accomplish Phil. 1.6 according to that Phil. 1.6 In the meane time let vs possesse our soules with patience and with a quiet and peaceable minde labour after the increase of grace vsing all good meanes ordained of God for this purpose submitting our selues in regard of the measure of grace which wee doe desire to his good will and pleasure who will dispose of all so as shall be most for his glory and our good And in any case let vs beware that wee doe not so impatiently and violently desire encrease of more grace as that in the meane time we forget to be thankfull to God for that wee haue turning our songs of praise for Gods great benefits into murmuring and repining Let vs not be like vnto rich misers who haue their mindes so intent vpon the getting of that riches they haue not as that they forget to enioy and take comfort of that they haue let vs not resemble those vnthankful men who when they haue receiued many benefits doe still desire more and when their desires are not presently satisfied vngratefully murmure against their benefactors as though they had receiued nothing but let vs make vse of those graces which we haue receiued to Gods glory our comfort let vs desire more that we may more glorifie him with his own gifts and though our desires be not presently satisfied let vs not fall into impatiencie but submit our selues vnto his goodwill and pleasure and be truly thankfull for that portion of grace which it hath pleased him of his abundant mercie to bestow vpon vs. § Sect. 6 Lastly Our owne worthinesse no cause of our saluation Rom. 6.23 Eph 2.8 Tit. 2.11 our saluation it selfe dependeth not vpon our owne worthinesse but vpon Gods free mercy and vndeserued loue for saluation is the free gift of God and not the wages of our owne worthinesse as death is the wages of sinne as appeareth Rom. 6.23 And wee are saued by grace through faith and that not of our selues it is the gift of God as it is Eph. 2.8 And the Apostle telleth vs Tit. 2.11 that the grace of God bringeth saluation and teacheth vs to denie vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world so that our forsaking sinne and imbracing holinesse and righteousnesse is not the cause of our saluation but the grace of God by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9 where he excludeth our owne workes and worthinesse 2. Tim. 1.9 to the end he might ascribe the whole worke of our saluation to Gods grace and goodwill Who hath saued vs saith he not according to our workes but according to his own purpose and grace So Tit. 3.5 Not by the works of righteousnesse which we had done Tit. 3.5 but according to his mercie he saued vs by the washing of the new birth and renuing of the holy Ghost Seeing therefore Gods loue is not grounded vpon our owne worthinesse seeing he electeth redeemeth calleth iustifieth sanctifieth and finally saueth vs of his meere mercie and free goodwill without any respect of our owne merits or good workes let vs not restraine the infinite loue of God to our deserts nor measure his vnmeasurable goodwill by the short ell of our owne merits but as the Lord hath freely loued vs so let vs acknowledge his free and vndeserued loue and relie wholy thereupon notwithstanding our vnworthinesse seeing our worthinesse is no cause of his loue but it is his loue which maketh vs and will surely make vs worthie to be beloued if we rest wholy vpon him in Christ by a true and liuely faith For so much as we despaire in respect of our own vnworthinesse so much would wee ascribe to our owne worthinesse and looke how much we attribute vnto our selues in the worke of our saluation so much wee detract from Gods free mercie and Christs merit and therefore let vs humbly acknowledge our owne vnworthinesse and become nothing in our own eyes that we may wholy rely vpon God that hee may bee all in all For well worthie are we to thirst if wee leaue the fountaine of liuing waters and dig vnto our selues broken cesternes which will hold no water Iere. 2.13 well worthie are we to fall into the gulfe of despaire if we forsake the firme pillar of our saluation Gods mercie and Christs merit relying and resting vpon the broken staffe of our owne righteousnesse well worthie are we to be damned if wee enuie the Lord the praise and glorie of our saluation desiring rather to ascribe it vnto our selues § Sect. 7 But here the tempter wil obiect that God is iust and
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
vnrepentancie and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes and with an earnest endeuour of seruing God in the duties of holines and righteousnes then it doth not proceed from the testimonie of Gods spirit but from carnall securitie and fond presumption Lastly presumption no longer perswadeth men of Gods loue and fauour than they enioy the outward benefits of this life but when the Lord laieth vpon them any grieuous affliction either outwardly in bodie and state or inwardly in mind then this perswasion vanisheth and nothing remaineth but doubting which commonly endeth in vtter despaire but the testimonie of the spirit is constant and permanent and howsoeuer wee cannot by reason of the grieuousnesse of afflictions and the violent noise of our own passions heare the voyce thereof at some times yet afterwards againe it crieth alowd in our hearts Abba father and witnesseth vnto our spirits that we are the sonnes of God So that the chiefe meanes whereby wee are assured of our election is the spirit of God But seeing we haue it not naturally in our selues how may we attaine vnto it Surely we are to haue our recourse vnto the Father of lights by earnest prayer Iam. 1.17 Matth. 7.7 Luk. 11.13 from whom descendeth euery good and perfect gift hauing our faith grounded vpon Gods gracious promise namely that if we aske we shall receiue and more especially that hee will giue his holie spirit to them that aske it as it is Luk. 11.13 § Sect. 2 The second meanes whereby wee may attaine to the certaintie of our election The second meanes the hearing of the word is the hearing of the word wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners and whereby also he ordinarily begetteth this faith and repentance in all his children For howsoeuer Paul may plant and Apollos may water but God alone giueth the encrease yet Gods blessing ordinarily accompanieth his owne ordinance making it effectuall by the inward operation of his spirit for those ends for which he hath ordained it And though the word may long sound in our eares before it pearce the heart or beget any sauing grace in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull yet those who make conscience of hearing the word with diligence reuerence and attention and pray for the assistance of Gods spirit whereby it may become profitable to their saluation may constantly expect the blessing of God vpon his owne ordinance which they carefully vse in obedience to his will whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word feele this assurance of Gods loue and our election yet let vs not giue it ouer but expect Gods blessing vpon it and waite his leasure assuring our selues that in the end hee will make this his owne ordinance effectuall for those ends for which he hath ordained it § Sect. 3 The third meanes whereby we may attaine to the assurance of our election The third meanes the vse of the Sacraments is the frequent and religious vse of the Sacrament of the Lords supper whereby our faith is more and more confirmed the in truth of Gods promises For the Lord to the preaching of his word which is the couenant of grace hath added these seales that we might be the more throughly assured of his loue and fauour and therefore if we conscionably frequent this holy Sacrament the Lord will blesse also this his owne ordinance Moreouer they who worthily receiue these holy misteries doe receiue Christ Iesus and haue the vnion and communion which is betweene him and them more and more strengthned and confirmed for hee that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Ioh. 6.56 As it is Ioh. 6.56 Now there is no condemnation to those that are in Christ Iesus Rom 8.1 Rom. 8.1 and therefore they neede not doubt of their election and saluation § Sect. 4 The fourth meanes whereby we may be assured of our election The fourth meanes the effects of our election Zanch. de Attrib l. 5. c. 2. are the effects of Gods predestination which are the vndoubted signes thereof for the effects argue the cause as the cause the effects and that not onely in naturall things but also in those which are supernaturall and spirituall and therefore as certainely as we know that there is fire because it casteth forth heate and the sonne by his casting forth of bright raies whereby the world is lightned and that a tree is good by the good fruits which it bringeth forth so also may wee as certainely be assured that we are elected of God when wee finde in our selues the effects and vndoubted signes of our election Neither are these effects bare signes onely of our election but also manifest seales which by their plaine impression doe euidently assure vs thereof so that though we doe not directly and immediatly know Gods election predestination and eternall decree of our saluation in God himselfe electing predestinating and decreeing that we shall be saued yet we may plainely see apparant seales and impressions hereof in our selues liuely resembling that which is secret in Gods hidden councell and as we not seeing the seale which maketh the impression doe easily discerne the forme fashion and quantitie thereof by the print which it hath made so wee not seeing Gods secret decree of predestination may notwithstanding attaine to the euedent knowledge thereof by that impression which it maketh in vs. This also may further be illustrated by a familiar similitude namely as the sunne shining vpon vs with his bright beames doth imprint as it were in our eyes the image of his light whereby we see the sunne and the light thereof the beames of the sunne which are cast vpon vs being reflected backe againe to the sunne it selfe so the foreknowledge of God whereby he hath decreed that we shall be saued before all eternitie is secret in it selfe so that we cannot see not vnderstand it directly but yet whilest God doth acknowledge vs for his elect he doth expresse the image and forme of this his foreknowledge in those whom he hath elected whereby we doe also acknowledge him our gracious God who hath elected vs and so it commeth to passe that by the true knowledge of God which is communicated vnto vs whereby we acknowledge him for our God and father wee also know his foreknowledge whereby he knoweth and acknowledgeth vs for his sonnes and children For first God knoweth vs and then by the light of this knowledge communicated vnto vs he inlightneth our hearts with the true knowledge of himselfe as
vndertaken aboue al humane reason and power For hath not the diuell in former times and doth hee not still at this day oppose himselfe against the word of God and doe not his cursed instruments vngodly men the more they exceed in wickednesse the more bend their whole power malitiously to oppugne this truth persecuting the children of God for this cause onely that they are professors and practizers of Gods true religion And whence proceedeth this malitious opposition but from this that the scriptures are the word of God and therefore as they hate and oppose themselues against God himselfe so also against his word and because they know that by this light their workes of darknesse are discouered therefore they labour to put it cleane out that their wickednesse may not be descried because it is pure and holie they cannot endure it they themselues being corrupt and wicked because it is the rule of iustice which sheweth the crookednes of their waies they would if they were able burne it or cut it in peeces because it is the word by which they are condemned therefore they loathe as much to heare it as the prisoner doth abhorre to heare the sentence of the iust Iudge And hence proceedeth their opposition and oppugning of the holie scriptures with all their force and might but all in vaine for the more the diuell and wicked men rage against the word of God the more by the almightie power of God supporting it the glorie thereof appeareth and spreadeth it selfe ouer the face of the earth the more they labour to keepe it downe the more it florisheth And as they who goe about to stop the current of a mightie riuer doe but make it to swell the higher and ouerflow all the countrey whereas before it was contained within the compasse of his owne bankes so when Sathan and his wicked impes do seeke to stay this heauenly streame which floweth from Gods Sanctuarie and labour might and maine to hinder the passage propagation of Gods truth the more it spreadeth it selfe maugre their malice and ouerfloweth the whole earth And whence can the defeating and frustrating of this powerful violence proceede but from a greater power euen the power of God for though all men should combine themselues together they were vnable to resist Sathans rage or protect the word of God from vtter ruine onely the Lord whose power is omnipotent could thus vphold it and make it preuaile against all the power of hell And as the Lord by preseruing and defending the scriptures from the beginning vnto this day doth euidently shew that they are his own word and reuealed wil so also by punishing euen in this life with vtter ruine and destruction al those who haue most violently and malitiously opposed themselues against it and persecuted the Saints of God for the profession hereof as may appeare notably in the examples of Antiochus Epiphanes Herod Nero Domitian Dioclesian Iulian the apostata and many others who by their shamefull and horrible deaths testified and prooued the scriptures to bee the truth of God which they had oppugned and persecuted the whole course of their wicked liues § Sect. 7 Sixtly the Lord hath approoued the scriptures to bee his truth by wonderfull miracles The sixt reason taken from miracles which Sathan himselfe cannot so much as imitate as by giuing the blind their sight raising the dead to life turning backe the course of the Sunne in the firmament diuiding the sea in two parts and such like which miracles were wrought by the almightie power of God to this end that the faithfull might be confirmed in the assurance of Gods truth and the wicked conuinced But against this Sathan will be readie to suggest that there were neuer any such miracles as are recorded in the scriptures To which I answere that these miracles were not done in a corner or in hugger mugger but in the presence of great multitudes otherwise the Prophets and Apostles who were but meane and simple men should haue laboured in vaine to haue perswaded men to haue embraced their doctrine and religion especially being so contrarie to humane wisedom and our natural disposition and affections if they had onely themselues reported or brought some few witnesses of their miracles wrought and not publikly shewed them to all the people Moreouer seeing this doctrine hath had so many enemies from the beginning it is not probable but that they would haue exclamed and written against the writings of the Prophets and Apostles as soone as they were published for writing such things as were neuer done but amongst all those who haue opposed themselues against the scriptures there is no man so impudent as to denie that such miracles were done of which so many were eye-witnesses nay contrariwise the Heathen themselues who neither knew God nor his true religion haue made mention of them in their writings and the Iewes who to this day withstand the worke of redemption wrought by Christ doe notwithstanding confesse that such miracles were wrought by Christ and his Apostles neither in truth are they able to gainsay them seeing they haue receiued this truth by tradition from their fathers and therfore they are driuen to confesse that Christ was a great Prophet though not the promised Messias § Sect. 8 Seuenthly the constant testimonie of innumerable Martyrs who haue sealed this truth with their dearest bloud The seuenth reason taken from the testimonie of Martyrs is a notable argument to assure vs that it is indeede the word of God for it is not likely that so many would so constantly and cheerefully haue suffred for their profession the most exquisite torments that wit and malice could inuent if the spirit of God had not certainly assured them that it was the truth of God and if it had not supported them in suffring these torments aboue all humane power and strength And whereas it may bee obiected that wicked men haue suffred also for their sects opinions and heresies we are to know that there is great differece betweene them first because the number hath been few who haue suffred for their seuerall sects and heresies but the Martyrs almost innumerable who haue suffred for the same truth secondly the same cheerefulnesse constancie and reioycing in their suffrings hath not bin in them who haue suffred for their errors which hath alwaies been obserued in Gods Saints And lastly these heretikes haue alwaies been confuted and conuinced of their errors and heresies before their suffrings whereas Gods Saints directed by his holie spirit haue stopped the mouthes of their aduersaries with the wisedom of Gods word which Sathan himselfe cannot resist and through violent rage being vnconuicted haue been led to the slaughter CHAP. XX. Other reasons to proue that the Scriptures were indited by Gods spirit taken from the Scriptures themselues § Sect. 1 THe eight reason to proue that the scriptures are the word of God The eight reason taken from the argument which
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
vs mooue vs to rebellion and impietie towards him and because hee is gratious and long suffering shall we therfore the more offend him and as it were whet the edge of his wrath against vs be it farre from vs. Nay rather if God be gratious and mercifull let vs bee ashamed to offend so gratious and mercifull a God and though wee shoulde bee so hard harted as not to feare his iustice and fearefull iudgementes yet euen in common humanitie let vs blush for shame to offende him in consideration of his infinite loue and mercie If wee had a friende who by reason of the loue hee beareth vs would hardly bee displeased or mooued to anger against vs would wee make this vse of his loue and patience still to prouoke him with new iniuries Nay if their bee any good nature and ciuilitie in vs would not his loue towardes vs mooue vs to loue him againe and woulde not this loue worke in vs a care and feare not to displease him yes assuredly O let not then the Lordes loue patience and long suffering who is our friend of frindes make vs to take occasion of offending and displeasing him but rather let the consideration thereof bee a forcible and stronge motiue to mooue vs to repentance Lastly though the Lorde bee so gratious Rom. 2.4 §. Sect. 5. The last motiue because repentance in time of sicknes is often vnsound and mercifull that he is ready to receiue vs into his loue and fauour whensoeuer wee vnfainedly repent and truely turne vnto him yet forasmuch as hee extendeth his mercy to those onely who are truely penitent seing the repentance of the most is fained and hypocriticall which then onely beginneth when death or some extreame daunger approacheth this should bee a stronge motiue to perswade vs to repent and turne vnto the Lorde when wee are in our perfect health strength and prosperite that so wee may haue assurance that our conuersiō is sincere and vnfained and not forced or dissembled Wee knowe that Pharaoh himselfe when hee was vexed with Gods fearefull plagues Exod. 9.27 10.16.17 could say I haue sinned and promise amendment And Saul when God threatned to cut him off and to take the kingdome from him could acknowledge his wickednesse and pretend a desire to worship the Lord. And Ieroboam could shewe more contrition for the losse of his hand Sam. 15.14.25 then he euer shewed for the losse of his soule And wicked Achab when he heard heauie iudgments denounced against him could outwardly humble himselfe 1. King 13.6 21.27 put on sackeloth fast and goe demurely And who may not obserue in his owne experience how many there are who in the time of their sickenesse make godly shewes of repentance promising goulden mountaynes and vowing if they recouer that they will leade a newe life forsaking their sinnes and indeuouring to serue the Lorde in the duties of holinesse and righteousnesse and yet the same men being restored to their heath with the dogge returne to their vomit and with the sowe to wallowe againe in the filthie puddle of sinne becomming as prophaine wicked irreligious and negligent in all duties of christianitie as euer they were which is a most vndoubted signe that there repentance was but faigned and dissembled and that they were mooued thereunto not for any loue of God or hatred of sinne but for feare of Gods iudgmentes and eternal condemnation and therefore as soone as the cause of their feare is a little remooued their repentance also ceaseth Moreouer wee knowe that true repentance is the gifte of God and that we haue it not at our owne beck and call but when he offereth and vouchsaueth it vnto vs and therefore it is no maruaile if they who haue scorned this gratious gift all the whole course of their liues should be denied it at the time of death left so to the hardnes of their harts that though with Esau they seeke repentance with teares yet they shall neuer find it And though with the fiue foolish virgins they desire to buy oyle for their lamps yet the time of grace being past they shall be shut out of doores and excluded from the mariage Neither doth the Lord ordmarily beget faith Eph 4.11.12 repentance and other sanctifying graces in any man but by the vse of the meanes which he hath ordayned for this purpose now the meanes ordained of God are not sicknesse or the infirmities of old age but the ministerie of his word made effectuall by the inward operation of his spirit for our conuersion sanctification and therefore if the Lord hath oftentimes graūted vs this meanes and they haue not beene effectuall for our conuersion if hee haue often called vs in the preaching of the word and wee haue refused to come what hope can we haue that wee should turne vnto God John 6.44 without this meanes in the time of sickenesse who by the continuall hearing of the word haue not beene conuerted in the time of our health seeing not any come vnto Christ but whom the father draweth and the meanes whereby he draweth vs vnto him is not sickenesse or the approching of death ordinarily but the ministerie of his word for when the sheepe heare Christs voyce and thereby knowe him to bee the true sheepheard then and not before they follow him as it is Iohn 10.27 So that though we were sicke and certainely assured wee should die to morrow yet for all this wee are neuer the neerer our conuersion faith and repentance then we were before as appeareth in the example of the Epicures 1. Cor. 15.32 Let vs eate and drinke say they for to morrow we shall die a man would thinke they should rather haue sayd let vs fast and pray for to morrow we shall die but this plainly sheweth that we are neuer the neerer our conuersion vnto God and true repētance though we are certaine that death approcheth it is onely the worke of Gods spirite which ordinarily worketh not by the means of sicknesse or feare of death but by the ministerie of the word which is Gods owne ordināce Eph. 4.11.12 instituted of God for the gathering together of the Saints and for the edification of the body of Christ And therefore whilest the Lord calleth vs in the preaching of the word let vs harken vnto his voice and turne vnto him by vnfained repentance for if Gods owne ordinance is not effectuall for our conuersion assuredly there is no hope that euer we will be conuerted by sicknes or any other extraordinarie meanes whatsoeuer It is an admirable miracle wrought by the infinite wisedome and almighty power of God that a poore sinner should be conuerted vnto him by the preaching of the word for hereby we who were dead in sinne are raised vp to newnesse of life we who were borne blind are indued with sight our hearts more hard then the Adamant are made flexible and soft as waxe to receaue any impression
nor any reformation at all of their former sinfull liues and therefore they thinke that they heare the worde of God without any profit nay that the more they heare it the more wicked and rebellious they are and that for this cause it were much better not to heare the worde at all for as much as it will but agrauate their sinnes and in crease their condemnation for hee that knoweth his maisters will and doth it not Luk. 12.47 shal be beaten with many stripes § Sect. 3 But let not such poore mourning soules depriue themselues of that true comfort which of right belongeth to them Consolations for such as complaine of their imperfections in hearing the word and to this end let them know first that this is a vsuall complaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue themselues for in cōplaining that they profit not they shew they profitt For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and corruption in themselues and therefore though they profit nothing by hearing the worde of God yet it neuer troubles them nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares though they vnderstand it not nor retaine it in memorie nor bring forth any fruits thereof these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions and haue their harde hartes softened so as they are grieued and displeased with them their wills also are in some good measure sanctified so that they earnestly desire to be freed from their corruptions and to heare the word of God with more profit whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse and the Lord in his good time will perfect that good worke which hee hath begun in them and the same spirit of God which hath wrought in them this desire of profitting by hearing the word will also accomplish it so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions and that he may hereby so sharpen their appetites that they may with more hungering desire and earnest indeauour feed vpon the heauenly manna of his word but as this should increase their diligence so it should not decrease their hope and comfort for most assuredly when the Lorde hath a while whetted their stomacke and by pulling backe his hande mooued them more earnestly to desire and more highly to esteeme this precious foode of their soules he will fully satisfie their hungring desire nourish them in all spirituall graces and make them who are but babes strong men in Christ In the mean time let them not faint but wait vpon the Lorde bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal 27.16 § Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word Consolations for such as bewaile their want of feeling the fruits of their hearing perceiue in themselues any increase of knowledge faith or any sauing grace they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more not only to haue but also to discerne an increase of grace in them and a progresse in al vertue and godlinesse for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged for though they find no fruits of their hearing yet if in obedience to Gods commaundement they will with care and diligence continue still hearers of the word they shal vndoubtedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground but first it seemeth to rott and perish and then it sprouteth vp in a greene blade and then it beareth an eare and a great increase and much fruite and so it fareth oftentimes in hearing the worde of God for at first it seemeth quite lost and perished being sowne in some groundes and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession but also a greate increase of the ripe fruites of true godlinesse So also the sicke patient taking soueraigne physicke is not presently cured nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amendment and so by little and little hee is restored to his former health and so it is also with the spirituall sicke patient hee doth not alwaies presently find ease and quiet peace of conscience nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God more then euer in former times but yet notwithstanding in processe of time when this phisicke hath effectually wrought with him it purgeth him from his filthie corruptions and strengtheneth him in all grace and godlinesse And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing nay rather let it serue as a sharpe spurre to pricke vs forwarde to more diligence and let vs ioyne therewith hartie prayer desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit and then vndoubtedly the Lord in the end will heare vs and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours § Sect. 5 Thirdly whereas they complaine that the more they heare the greater are their sinnes and rebellion against God Consolations for such as complaine that the more they heare the more they abound in sin in this they much deceiue themselues for the worde of God doth not make them more sinfull but whereas heretofore they liued in carnall securitie and hardnesse of heart hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous now the worde of God made effectuall by the inward operation of his
owne sense and feeling hee apprehended nothing but Gods wrath and grieuous displeasure and lamentably complaineth as a man abandoned and cast out of all loue and fauour My God my God why hast thou forsaken mee which words shewe both Christs affiance in God and his present apprehension in his sense and feeling for in respect of his affiance and trust in God hee calleth him still his God in respect of his sense and feeling hee complaineth that he is forsaken Whereby it is manifest that a man may be dearely beloued of God and yet for a time apprehend nothing but his wrath and displeasure that hee may haue faith and affiance in God yet at the same time be depriued of all sense and feeling of his loue and fauour And therefore when wee are excercised in the combate of tentations let not sathan perswade vs that we are vtterly depriued of the loue fauour of God because through the violence of his tentations and greeuousnesse of our afflictions we do not apprehend it nor that we are destitute of faith and all other spirituall graces because we doe not sensibly discerne them in our feeling for this hath beene the state of the deare children of God from the beginning of the world and shall bee to the ende thereof CHAP. XLV Of the meanes whereby our faith may be strengthened and increased § Sect. 1 ANd so much concerning those reasons whereby we may proue that we haue faith That all who are indued with true faith vse the means wherby it may bee increased and also answere Sathans tentations whereby hee laboureth to perswade vs that we are destitute thereof The second meanes whereby we may arme our selues against Sathan and his suggestions is that we most earnestly labour and indeauour after we haue found that wee haue some faith to increase therein and grow vp from saith to saith vntill we come to that fulnesse of perswasion which will bring such peace of conscience as Sathan and all his tentations shall not be able to disturbe Otherwise we shall bee continually subiect to feares and doubtings and exceedingly shaken with Sathans tentations and in truth not without cause if wee stand still at a state for howsoeuer Sathan and all the power of hell cannot preuaile against the least measure of true faith to quench and vtterly to destroy it yet this will bring no sound comfort vnto those which rest contented with this little quantitie and neuer labour after increase because this is a shrewd presumption that their faith is false and counterfaite for assoone as the seede of true faith is sowne in vs and hath taken roote it sprooteth vp and till it come to full ripenesse in which respect our Sauiour cōpareth it to agraine of mustard seed which though it be one of the least seeds of the garden yet it groweth to a great tree Neither in truth is it possible that any who haue tasted of true faith and of those inestimable benefits which it assureth vs of should content themselues with a smal pittance and neuer labour after more for who is it that hauing tasted and eaten a little bit of some delitious meate doth not with a hungring appetite desire more till he be filled and satisfied who is it that hath any weake title and assurance of some goodly inheritance doth not earnestly desire and vse all good lawfull means whereby his title may be strengthened and his assurance confirmed and can wee thinke that any haue truely tasted of faith and the excellent benefits which accompany it as namely assurance of Gods loue and the remission of our sinnes peace of conscience ioy in the holy Ghost who content themselues with a little modicum and neuer hunger after more or can we imagine that wee haue any small title or true assurance of those vnspeakeable ioyes of Gods kingdome and that vnluable patrimonie of euerlasting glory if we neuer vse means to confirme our title and strengthen our assurance Surely it is impossible and therefore if we would haue any sound comfort and peace of conscience if wee would euer attaine to a certaine perswasion that wee haue true faith indeed let vs vse most carefully and diligently all good meanes whereby wee may strengthen and confirme our faith vntill it grow from a small seed to a great tree which will bring foorth plentifull fruits of godlinesse and righteousnesse and vntill it waxe of a small sparke vnto a great flame which will throughly warme our harts with true comfort which are naturally frozen with feare and doubting for howsoeuer Sathan cannot quench the least sparke of liuely faith yet he will so couer it with the ashes of his tentations that we shall neither discerne the light nor feele the heate thereof § Sect. 2 Now the means which we are thus carefully to vse are of two sorts The 1. meanes to increase faith is the diligent hearing Gods word the first tending to the encreasing and strengthening of our faith the other seruing to preserue vs from doubting and desperation The meanes to strengthen and increase our faith are diuers the first is the frequent and attentiue hearing of Gods word for as this is the ordinarie meanes whereby faith is begotten and begunne in vs so is it a chiefe meanes to strengthen and confirme it as it is that liuely seed from which faith doth spring so is it that heauenly dewe whereby it is watered and increased from a little plant to a great tree and therefore as it is not sufficient for a fruitfull haruest that the blade or branch should sproute vp vnlesse it bee watred continually with sweete dew and showers from heauen and so preserued from dying and withering so if euer we meane to reape the ripe fruits of faith to our euerlasting comfort wee must bee carefull that not onely it take rooting and bring foorth a blade of an outward profession but also that it may be watered with this heauenly dew of Gods word otherwise when the sunne of affliction and persecution ariseth it will die and wither The 2. means meditation in Gods word The second meanes to strengthen our faith is diligently to read and mediate in Gods word especially the Gospell wherein is contained those sweete and gratious promisses which are made in definitely vnto all who repent of their sins and beleeue in Iesus Christ resting and relying vpō him alone for their saluation And to this purpose our Sauiour willeth the Iewes to search the Scriptures Ioh 5.39 because they are they which testifie of him Ioh. 5.39 And hereby Dauid saith that hee was comforted in his troubles euen quickned when he was dead Psal 119.50 Psal 119.50 The 3. means holy conferece The third meanes is holy conference with our godly brethren for hereby those which are falling are confirmed and the wearie handes and weake knees strengthened as Eliphas speaketh Iob. 43.4 Iob. 4.3.4 And those who are weake in faith are comforted and established
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
regenerate they doe not will nor yeeld vnto sinne and though they consent vnto sinne yet this consent is not absolute and intire but with some dislike grudging and resistance of the spirituall part the which dislike and resistance though sometimes it cannot easily be discerned in the very act of sinne whereas the weake motions of the spirit are violently ouerborne through the violent strength of their naturall corruptions and so ouershadowed by the cloudie mists which their vnruly passions cast before their vnderstāding that they cannot at all perceiue any dislike or resistance against the temptation yet after the sinne is committed and the good motions of the spirit are againe reuiued out of their deadly swound then doe they hate and detest that sinne which before seemed pleasant vnto them and earnestly desire with the Apostle to be freed from it Lastly the Apostle in that place doth not speake of euery particular sinne committed with full consent of will for so also the elect offend before their conuersion but of a generall and malitious apostasie from the knowne truth and a scornefull reiecting of the sacrifice of Christ once offered for sinne so that the sense is thus much that if wee wilfully and malitiously sinne by renouncing the sacrifice of Christ offered for sinne we cannot hope to be saued by any other sacrifice but are to expect iudgement and condemnation seeing such treade vnder foote the sonne of God and count the blood of the testament an vnholy thing and euen despite the spirit of grace as he explaneth himselfe in the verses following § Sect. 5 And so much concerning the first question That the christian may fall into presumptuous sinnes and that so falling he may be receiued to mercie the second is whether the christian man may fall into presumptuous sins and if hee doe whether they be pardonable or no. For the first though it must needes bee confessed that it is a fearefull case to neglect Gods iustice and iudgements because of his long suffering or to take occasion vpon the abundance of Gods mercies and readinesse to forgiue to prouoke him continually by our sinnes yet it cannot be denied but that a true christian through the strength of his inbred corruptions may fall into these presumptuous sinnes neither is there any priuiledge in the holy Scriptures to exempt them from any sinne whatsoeuer but that either before or after their conuersion they may fall into it sauing onely that vnpardonable sinne which is committed against the holy Ghost Moreouer Dauid prayeth the Lord to keepe him from presumptuous sinnes Psalm 19.13 and that he would not suffer them to raigne ouer him Psalm 19.13 where first he sheweth that of himselfe he was apt to fall into such sinnes if the Lord did not preserue him from them and secondly he implieth that the Lord might for good causes knowne vnto himselfe suffer him to commit these sinnes of presumption and therefore he further prayeth that if hee should fall into such sinnes it would please the Lord to raise him by true repentance and not suffer them to rule and raigne in him So that it appeareth that a true christian may fall into these sinnes now that hauing fallen he may rise againe by true repentance and receiue pardon and forgiuenesse it is likewise manifest For if once the Lord receiue vs into the couenant of grace and acknowledge vs for his children then nothing in the world no not the most grieuous sinnes which we can fall into can separate vs from the loue of God which is in Christ Iesus our Lord Rom. 8.38 39. as the Apostle speaketh Rom. 8.38 29. Secondly our Sauiour telleth vs that euery sinne and blasphemy shall be forgiuen vnto men vpon true repentance Mat. 12.31.32 sauing onely the blasphemie against the spirit which is alwaies ioyned with finall impenitencie Matth. 12.31 32. Thirdly the promises of the the Gospell are generall and indefinit excluding no fortes of sinnes whatsoeuer so they performe the condition of faith and repentance And therefore also presumptuous sinners repenting and beleeuing are assured of mercie and forgiuenesse Lastly if Dauid might fall into these sinnes then Dauid also might repent and receiue pardon seeing he was truely iustified sanctified and a chosen vessell of the Lord elected to euerlasting life § Sect. 6 And so much concerning the temptations which are taken from those sinnes which are once committed That it is a fearefull thing to fall often into the same sin willingly now we are to speake of them which he suggesteth vnto the weake conscience after the committing of one and the same sinne diuers times vpon which occasion he is readie to perswade the weake christian that he neuer truely repented otherwise he would neuer againe fall into the same sinne and the howsoeuer the child of God may fall into diuers sinnes through want of care and experience yet it is not incident to any of this number to fall againe and againe into the same wickednesse after they haue had warning and sufficient knowledge of the euils thereof For the answering whereof we are to know that in truth it is a grieuous and fearefull case to be thus ouertaken and to be so besotted with the pleasures of sinne that neither instruction nor our owne experience can make vs to see the euils of sinne and worke in vs a care to auoyde and shunne it The burnt childe as the prouerbe is dreadeth the fire he that hath been deceiued and thereby much indamaged is afterwards more warie he that hath cast himselfe into any grieuous disease through some vnholesome meates is euer after more carefull of his diet he that hath once been assaulted by his enemie at vnawares and hath receiued griesly woundes will after he is cured goe better armed and furnished that he may not againe be ouertaken of the like daunger And therefore seeing experience of all other euils doth teach vs to auoyde them what a lamentable thing is this that no warning will make vs take heede of sinne which is the greatest euill and cause of all the rest that hauing drunke this deadly poyson and been grieuously sicke thereof in our consciences wee should being recouered be inticed with the pleasant taste thereof to swallow it downe againe and that hauing receiued grieuous wounds we should after take no better heede and goe no better armed and prepared to make resistance but for want of care and watchfulnesse expose our selues againe to the like daunger of our spirituall enemies But yet we are to know that this sometimes That the child of God may fall often into the same sinne and yet be receiued to mercie through our great frailtie and corruption may be the estate of a true christian and faithfull seruant of God to fall againe and againe into the same sinne neither doth any thing priuiledge them from committing that sinne againe which they haue once committed For first the same inbred corruption still dwelleth in them