Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
aske But we are taught to pray for the remission of our sins and therefore we are certainly to beleeue that our sinnes are remitted and consequently that we are iustified called elected and shall be saued for whom he did predestinate them also he called Rom. 8.30 and whom he called them also he iustified and whom he iustified them also he glorified as it is Rom. 8.30 § Sect. 9 Sixtly The sixt argument taken from the confession of our saith whatsoeuer we professe in the Articles of our faith that we should beleeue and of that we may and ought particularly to be assured but euery man professeth that he beleeueth the remission of sinnes and life euerlasting that is that the Lord doth not onely forgiue sinne and granteth vnto some the fruition of euerlasting life for this the diuels beleeue as well as we but also that he doth particularly forgiue me my sinnes and that he will make me an heire of eternall happinesse for this is the nature of faith to assure vs certainlie and particularlie of that which wee beleeue as wee haue shewed and therefore we ought particularly to be assured of the remission of our sinnes and that wee shall attaine vnto euerlasting life and consequently that wee are elected seeing none enioy it but Gods chosen But it may be obiected that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen and that hee is an heire of euerlasting life then some are bound to beleeue that which is false for those who liue and die in their sinnes without repentance shall neuer obtaine either the one or the other I answere that wee are not bound to beleeue being destitute of a true and a liuely faith for this were rather fondly to presume than surely to bee perswaded of the promises of the Gospell but wee are first bound to haue a true liuely and iustifying faith and so to beleeue and applie vnto our selues the promises of the Gospell but those that liue in their sinnes without repentance they are altogether destitute of true faith which wheresoeuer it is purifieth the heart and worketh by loue moouing the beleeuer to endeuour and striue to mortifie his corruptions and to rise from the death of sinne to newnesse of life and therefore well may they securely presume but it is impossible that they should truly beleeue because they are vtterly destitute of a liuely faith and where the cause is not the effect cannot follow and consequently for their infidelitie they are subiect to eternall plagues and punishments because they doe not that which they are bound to perfourme Neither must we thinke that euery kind of faith or rather euery fond perswasion of faith is enioyned vs but such a faith as is grounded vpon Gods word but the word of God doth teach vs that whosoeuer liue in the flesh cannot please God and if we liue after the flesh we shall dye Rom. 8.8.13 Rom. 8.8.13 1. Cor. 6.9 That the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 That the workers of iniquitie shall be reiected of Christ Matth. 7.23 And that no vncleane thing Mat. 7.23 Reuel 21.27 nor whatsoeuer worketh abomination and lies shall enter into the kingdome of heauen Reuel 21.27 And therefore those who liue in the flesh those who are workers of iniquitie vnrighteous and vncleane in which ranke are all those who liue in their sins without repentance fulfilling the lusts of the flesh and falling continually into sinne with pleasure and delight are not bound simply and absolutely to beleeue so long as they resolue to continue in this state for so should they be bound to beleeue that which is false and repugnant to Gods word but they are bound to haue a true faith which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance to hunger after righteousnes to endeuour to serue the Lord in holinesse and newnesse of life and so to beleeue in Christ as their Sauiour and Redeemer which fruites if our faith bring not foorth we cannot be assured that we haue true faith or do truly beleeue For though in nature faith be before repentance yet in our sense and feeling it alwaies followeth it neither doth faith euer soundly and truly perswade vs of Gods loue till we haue sorrowed for our sinnes and at least in purpose of heart haue forsaken them So that whosoeuer liueth still in his sins with pleasure and delight and yet beleeueth that he is elected to saluation and that he is in Gods fauour and shall continuing in this state be made an heire of eternall life he is not indued with true faith but with fond presumption and carnall securitie which maketh him to beleeue that which is false and repugnant to Gods word Though then all men euen carnall worldlings and reprobates are bound to beleeue and because they doe not are subiect to condemnation as committing a great and fearefull sinne as appeareth Ioh. 3.18 and 16.8.9 where our Sauiour saith that the holy Ghost should reproue the world of sinne Ioh. 3.18 and 16.8.9 because they beleeue not in him yet they are not bound to beleeue continuing in their worldlinesse and resoluing to goe on in their sinnes for such a faith were but fond presumption but they are bound so to beleeue as that their faith may be grounded vpon Gods word which it can neuer possibly be if it be seuered from true repentance and for want of this faith they are condemned CHAP. VIII The last argument grounded vpon the testimonie of Gods spirit § Sect. 1 LAstly whatsoeuer the spirit of God doth testifie in the heart and conscience of a man and doth fully assure him thereof that he is to beleeue and of that he ought vndoubtedly to be assured but the spirit of God doth testifie to the faithfull and doth fully assure them that they are the sonnes of God by adoption and grace and consequently that they are elected for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ as it is Ephes 1.5 Eph. 1.5 and therefore the faithfull are to beleeue and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life The prosition is manifest for what more certaine truth can be imagined than that which the spirit of God witnesseth vnto our spirits and confirmeth vnto vs seeing all the properties required in a true witnesse doe concurre in him in the highest degree namely knowledge truth and faithfulnesse for knowledge he is infinit and knoweth all things euen the eternall councell and decree of God concerning our election as appeareth 1. Cor. 2.10 1. Cor. 2.10.12 The spirit searcheth all things euen the deepe things of God and this spirit doe we receiue that we may know the things that are giuen to vs of God As it is vers 12. What fitter witnesse therefore can be imagined in this
heretofore it was a curse for sinne but now turned into an exceeding blessing as deriuing vnto vs many benefits for first it freeth vs from all our afflictions with which in this life wee are so much molested it deliuereth vs from the irksome company of prophane wicked men who grieue the very soules of the righteous and make them to crie out with Dauid Woe is me that I remaine in Meshech and dwell in the tents of Kedar Psal 120.5 it wholy freeth vs from sinne and purgeth away those corruptions which in this life cleaue so fast vnto vs so that though heretofore there was great amitie betweene sinne and death for sin was the only cause which inlarged deaths dominions and made al the world to become his tributaries yet now they are at oddes and death now is the means to free vs out of sins thraldome and vtterly to destroy it And thus hath the Viper sinne bred a yong one which eateth out it own belly for sinne brought foorth death and death destroyed sinne had it not bin for sinne death had neuer entred into the world and were it not for death sinne would neuer go out of the world Moreouer by death wee obtaine a full and perfect victorie ouer the flesh the world and the diuell for whereas in this life we are in a continual fight and sometimes Ameleck sometime Israel hath the vpper hand death puts an end to this battaile and giueth vs full victorie ouer the flesh the world and the diuell so as they shall neuer afterwards not only not preuaile but not so much as assault or trouble vs and thus doth euery Christian with Dauid cut off Goliahs head with his own sword for death was the weapon which Sathan vsed to destroy vs and with this weapon we giue Sathan a finall ouerthrow Lastly death which heretofore was the high way to hell and destruction is now become the readie entrance into Gods kingdome and like a foule gate whereby we enter into a faire palace heretofore it was a firie serpent which by stinging killed destroyed vs but now our Sauiour hath pulled out the sting it is become so harmelesse that we may safely put it into our bosoms without receiuing any hurt and in this respect it may not vnfitly be compared to the brasen Serpent which looked like other Serpents but in steed of wounding it presently cured in steede of killing it preserued life so though death retaine his former shape so that wee are afraid and readie to flee from it yet it is but in outward appearance for in steed of an euer dying life it giueth vs possession of a neuer dying life and endlesse happinesse Heretofore it was the diuels sergeant to arrest and carrie vs without baile into the perpetual prison of vtter darknesse but now it is the Lords gentleman-vsher to conduct and place vs in the kingdome of heauen Heretofore it was like the diuels cart wherein we were carried to execution now it is like Elias firie chariot whereby we mount vp into heauen And this Paul sheweth 2. Cor. 5.1 We know saith he that if the earthly house of this tabernacle be destroyed 2. Cor. 5.1 we haue a building giuen vs of God a house not made with hands but eternall in the heauens Why therfore shuld we feare nay why should we not desire death seeing now it is vnto vs aduantage Phil. 1.23 as it is Phil. 1.23 why should we not desire to be dissolued and to be with Christ vers 21. seeing that is best of all as it is vers 21. for now we may say not that we die but that we depart and goe to our father Ioh. 8.21 as our Sauiour speaketh Ioh. 8.21 But yet wee must take heede that wee doe not imagine that death in it owne nature worketh and procureth for vs these great benefits for in it selfe this temporarie death is but a step to euerlasting death and as it were a fearefull prologue to a more fearefull tragedie but our Sauiour Christ it is alone who hath gathered holesome honey out of this pernitious poyson and by mingling the flesh of this venemous serpent with his owne most precious bloud hee hath made thereof a holesome Triacle § Sect. 9 And thus haue I prooued That those who are once redeemed cannot againe be brought into bondage notwithstanding Sathans temptations and obiections that Christ hath perfectly redeemed vs out of the hands of all our spirituall enemies now in the last place Sathan suggesteth that though Christ hath once redeemed vs yet we may come into their bondage againe and then there is no hope of a second redemption But wee are to know that our Redeemer is God omnipotent whose power all the power of hell cannot withstand and therefore nothing is able to pluck vs out of his hand Ioh. 10.28 as himselfe speaketh Ioh. 10.28 neither are we to think that he will easily willingly lose them which hee so intirely loues that hee spared not his precious bloud but freely gaue it as a price of their redemption And therefore as hee is able Heb. 7.25 perfectly to saue all those who come vnto God by him because he euer liueth to make intercession for them as it is Heb. 7.25 so we neede not doubt of his will seeing hee hath redeemed vs with so dâ—â—re a price for if hee would not lose vs when we were his enemies much lesse will hee suffer vs to perish when we are become his subiects yea his spouse nay members of his owne bodie and therefore we may assure our selues that if our Sauiour our spouse and head hath once redeemed vs then he hath also obtained eternall redemption for vs Heb. 9.12 as the Apostle affirmeth Heb. 9.12 So that though the diuell rage like a roring lion and the flesh betray vs and harbour whole legions of vnlawfull lusts which fight against our soules and the world sometime frowne and sometime faune and all of them by all meanes labour to destroy vs yet our omnipotent redeemer our louing and careful spouse and head will not suffer vs to be lost whom hee hath so dearely bought but will giue vs the possession and fruition of that heauenly inheritance and those vnspeakable ioyes which hee with his owne most precious bloud hath purchased for vs. CHAP. XVII Of our Vocation § Sect. 1 ANd thus much concerning our redemption the next cause of our saluation is our vocation for whomsoeuer the Lord hath elected vnto euerlasting life those also he hath redeemed out of the hands of their spirituall enemies and whom he hath redeemed those in his good time he effectually calleth and applieth this great benefit of their redemption vnto them by separating them from the world and ingrafting them into the body of Christ whereby they become his and he with all his benefits becometh theirs VVhat our calling is In speaking hereof I will shew first what this calling is and afterwards answere Sathans
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
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
cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
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
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
tied with the heauie bolts and chaines of sinne hee is retchlesse and secure but if our Sauiour by his Ambassadours in the preaching of the word loose and vnburthen vs of these chaines and bolts and by the light of his spirit so illuminate the eyes of our vnderstanding that we see the way out of Sathans dungeon of ignorance and so escape out of his captiuitie then he rageth against and pursueth vs as Pharaoh did the Israelites that either he may bring vs backe againe into his bondage or els destroy vs if we make resistance Lastly they feele not any fight betweene the flesh and the spirit because the flesh wholie ruleth them and like a flood which hath a cleere current carrieth them wholie into a sea of sinne without any stop or resistance and therfore no marueile they feele not this fight when the spirit which is one of the combatants hath no force nor residence in them § Sect. 4 Secondly That the true Christian may receiue comfort by feeling the spirituall conflict Gods children who continually feele the assaults of their spirituall enemies and see the breaches which are made in their soules with the continuall batterie of their temptations may receiue no small consolation hereby when as they consider that all who professe themselues Gods seruants and resolue to serue the Lord in holines and righteousnes are thus tempted and tried Reuel 12.17 For the Dragon is wroth with the woman that is Gods Church and her seede which keepe the commandements of God and haue the testimonie of Iesus Christ as is Reuel 12.17 and like a roring lion seeketh their destruction because they haue renounced him and fight vnder the standard of the Lord of hoasts whom hee maligneth and hence it is that whilest we liue without sense of sinne we eate and drinke and take our ease without disturbance but after we make any conscience of our waies and endeuour to serue the Lord then Sathan casteth against vs the firie darts of his temptations and we feele many conflicts betweene the flesh and the spirit with which the worldly man is neuer troubled So that when we are thus tempted and assaulted by Sathan the world and our corrupt flesh it is a strong argument to perswade vs that wee are intertained for Gods souldiers and haue receiued the presse money of his spirit for Sathans kingdome is not diuided neither doth he fight against those who are his friends and seruants but against those who wage warre against him and fight vnder the Lords standerd True it is that when his seruants haue committed such abominable and grieuous sinnes as haue made deepe wounds in their seared consciences whereby they are awakened out of their sleepie lethargie of securitie then Sathan filleth them with horrour and despaire that hee may keepe them from true repentance when he can hide from them their sinnes no longer and the Lord in his iust iudgement and for the example of others doth suffer Sathan to begin in them the torments of hell in this life but if hee can by any meanes hide their sinnes and keepe them quietly in his kingdome he will neuer vexe them And hence it is that whereas one perisheth through despaire many thousands perish through presumption and securitie Let all those therefore who feele the burthen of their sinnes and are vexed with the continuall assaults of their spirituall enemies comfort themselues for hereby they haue assurance that they are members of the Church militant into which none but souldiers are intertained and that now they begin to be Gods friends and seruants when as Sathan opposeth himselfe against them CHAP. II. Why God suffereth his seruants to be exercised in the spirituall conflict of tentations BVt here it may be demaunded why the Lord will suffer his seruants to be thus tempted and assaulted whereas the wicked are free from such conflicts I answere first for his owne glorie for whereas our enemies are strong and mighty and we weake and feeble hereby is the Lords omnipotent power manifested to all the world by whose assistance such impotent wretches conquer and subdue such furious and puissant enemies Secondly God suffereth his children to be tempted that so those spirituall graces which he hath bestowed vpon them may the more cleerely shine to his glorie For who can know whether they be Gods golden vessels before they be brought to the touchstone of temptation Who could know the faith patience and valour of Gods souldiers if they alwaies lay quietly in garrison and neuer came to the skirmish Who could feele the odoriferous smell of these aromaticall spices if they were not punned and brused in the morter of afflictions For example who would haue discerned Abrahams faith Dauids pietie Iobs patience Pauls courage and constancie if they had been neuer tempted which now to the glorie of God shine to all the world And as the Lord suffereth Sathan and his impes to trie his children for his owne glorie so also for their spirituall and euerlasting good for first hereby he chastizeth them for their sinnes past and recalleth them to their remembrance that so they may truly repent of them And this cause Iob speaketh of Iob. 13.26 Iob. 13.26 Thou writest saith he bitter things against me and makest me to possesse the iniquities of my youth Secondly hereby hee manifesteth vnto vs our secret and hidden sinnes which the blind eyes of our iudgement would not discerne if their sight were not quickned with this sharp water of temptation For so long as wee liue in peace our secure consciences neuer summon vs to the barre of Gods iudgement but when wee are roused vp by temptation wee enter into a more straight examination of our selues and search what secret sinnes lie lurking in the hidden corners of our hearts that so wee may repent of them and make our peace with God without whose assistance wee can haue no hope to stand in any temptation Thirdly the Lord hereby preuenteth our sinnes to come for when we haue experience that the most sharp weapons which Sathan vseth to inflict deepe wounds in our consciences are our sinnes this will make vs most carefull to abstaine from them least thereby we strengthen him for our owne ouerthrow And as these temptations of Sathan are in this regard so many bridles to restraine vs from sinne so also they are so many prickes to let out the winde of vaine glorie wherewith like bladders we be puffed vp as wee may see in the example of Paul who lest he should be exalted out of measure through the abundance of reuelations receiued a pricke in the flesh the messenger of Sathan to buffet him 2. Cor. 12.7 Fourthly 2. Cor 12.7 the Lord suffereth Sathan to assault vs that wee may hereby come to the fight of our owne weaknesse and infirmities when wee haue receiued many foiles and learne to relie vpon his helpe and assistance in all our dangers for so proud we are by nature that before
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
his testimonie who is the father of lies wee will adde thereunto another of vndoubted authoritie Apoc. 12.10 for Apoc. 12.10 it is said that the Saints reioyce because Sathan who was the accuser of their brethren was cast downe which accused them before God day and night So that Sathan can spare no time from accusing vs for sinne but that which hee imployeth in tempting vs thereunto or in inflicting those punishments which God permitteth him to lay vpon vs. Whereby we may perceiue the malice and treachery of our enemie who though he be the chiefe cause which moueth vs to sinne yet himselfe is the first that accuseth vs for it and that vncessantly Which may serue as a strong argument to make vs warie of our waies least falling into sinne we giue Sathan occasion to insult ouer vs and to preferre bils of inditement before our heauenly Iudge whose exact iustice will not let sinne goe vnpunished If there were a promoter continually prying into all our actions who were most malitiously disposed against vs and readie to infourme of all our misdemeanour vnto the Magistrate how fearefull would wee be to doe any thing which would bring vs within the compasse of the law But such an informer continually obserueth all our behauiour euen in our secret chambers who will not faile to accuse vs euen of those sinnes which he himselfe hath tempted vs vnto and therefore seeing this malitious blab still prieth into our actions this should be of more force to withhold vs from all sinne then if all the world did look vpon vs. But he is not onely an accuser but a slaunderer also and thereof he hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore he can spie but an apparance of euill in vs he will not sticke to say that wee haue or will commit that euill which he suspecteth vs of for he will wrest and misconster all we do to the worst sense and make of euery molehill an huge mountaine Thus wrongfully did he slaunder Iob that hee serued God for that end for which Demetrius seru'd his Goddesse namely for aduantage because he preserued him and blessed all he had affirming that if he would take away his goods and a little afflict his bodie he would blaspheme him to his face Iob. 1.10 And this also teacheth vs to look warily to our actions Iob. 1.10 abstaining not onely from euill but also from all apparance thereof as the Apostle exhorteth 1. Thess 5.22 that so wee giue not to our malitious enemie the least aduantage Neither is Sathan onely an accuser and slaunderer but also an executioner or hangman readie with all alacritie and sauage crueltie to inflict that punishment the which the Lord adiudgeth vs vnto as wee may see in the historie of Iob and this also sheweth vnto vs the extreame malice of our enemy which maketh him to forget that glorious state wherein hee was created with al willingnes to execute so base an office § Sect. 5 By all which appeareth that our enemie Sathan is most malitious Eph. 6.12 yea malitiousnesse it selfe as he is called Eph. 6.12 that is the father and author of all malice and enuie who laboureth might and maine to dishonour God and worke our destruction The consideration whereof should rouze vs out of our carnall securitie whereby men behaue themselues as though either they had no enemie at all or els such a gentle natured one that they may haue peace with him at their own pleasure seeing there is no hope of peace and truce vnlesse we can be content to liue in his thraldome to our vtter destruction for whomsoeuer he keepeth as his prisoners in this life he will at the houre of death and iudgment bring out to execution Let vs therefore oppose against Sathans malice Christian resolution stedfastly purposing and endeuouring to continue our fight in resisting Sathan to our liues end how troublesome soeuer it seemeth to flesh and bloud For seeing there is no truce to be hoped for nor to be desired if it were offered by reason of the enmitie which is betweene vs and our enemie seeing his malice is so inueterate and mortall that there is no mercie to be expected but all barbarous and raging crueltie seeing also wee fight the Lords battailes who hath assured vs of victorie in the end This should make vs so resolute that though we be foyled wounded and as it were beaten downe on our knees yet wee should neuer yeeld but make resistance euen to the last gaspe For what more honorable death then to dye in fighting the Lords battailes What death more profitable seeing by dying we shall ouercome and obtaine a finall victoric ouer all our enemies and receiue the crowne of glory euerlasting happinesse promised to all those who fight valiantly in this combat vnto the end CHAP. V. Of the strength of our spirituall enemie Sathan § Sect. 1 ANd thus haue I shewed the malitious will of our enemie let vs now consider of his power For though he be most malitious yet if hee wanted power to execute his malice wee might well contemne him and rest secure making no great preparation to resist his weake assault But with our enemie it is farre otherwise for as his will is most malitiously bent to hurt so is he strong and mightie to effect his will And this his power and abilitie to execute his will consisteth partly in his strength and partly in his skill and warlike policie whereby he imployeth all his strength to his best aduantage His strength may be considered both in himselfe and in his aides In respect of his owne strength he is very mightie Of Sathans strength considered in himselfe so that if the Lord permitteth him he is able to raise the winds stirre vp tempests bring downe fire from heauen and vtterly destroy vs in a moment And this his strength the holie Ghost expresseth by comparing him to things most strong either in the sea or on the land that so we may be more carefull to arme our selues against him He is compared to the great Leuiathan or Whale Esa 27.1 Esa 27.1 Iob. 41. whose inuincible force is described by the Lord himselfe Iob. 41. He is compared to a lion yea to a roring lion 1. Pet. 5.8 1. Pet. 5.8 which rauenously hunting after his pray hath his force redoubled with his hunger And also to a great red Dragon hauing seuen heads and tenne hornes whose strength is so great that with his very taile hee drew the third part of the starres of heauen and cast them to the earth Apoc. 12.4 Apoc. 12.4 that is he vanquisheth and subdueth many in the visible Church which make some profession of religion but in their liues denie the power thereof And this his strength is so much the more dangerous by reason of his mortall malice and deadly poyson which he casteth out of his mouth in great abundāce § Sect. 2 And least we should contemne
90.11 because that made quite against him or if hee recite them right he will wrest the words vnto another sense than the holie Ghost hath written them that so he may deceiue vs and leade vs into error CHAP. XIX How Sathan allureth vs into sinne by degrees and draweth vs from one extreme to another § Sect. 1 ANd thus haue I shewed at large Sathans first polliticke stratagem which he vseth to circumuent vs by fitting his temptations according to our nature and disposition or our state and condition A second pollicie which Sathan vseth to circumuent vs is this if he cannot at the first intice vs to fall into outragious wickednes Sathan laboreth to draw vs into outragious sinnes by degrees he will seeke to draw vs thereunto by degrees beginning at the least and so bringing vs from that to a greater till at last we come to the highest step of wickednes whereby it commeth to passe that as those who walke to the top of an high hill whose ascent ariseth by little and little come to the top without wearines before they well perceiued that they did ascend so they who goe forward in the waies of wickednes by degrees do without any controulment or checke of conscience clime vp to the highest top thereof whence Sathan casteth them down headlong into the pit of destruction For example if he see a professor of religion which maketh conscience of his waies he doth not vsually seeke at first to draw him into heinous sinnes vnlesse the cordes of his temptations be exceeding strong but first he allureth him to come into the companie of wicked men by offering some pleasure or profit or by occasion of affinitie and marriage ioyning him if he can with such a yokefellow as wil draw him faster backe than he can draw her forward in the course of godlines If he thus farre preuaile then he tempteth him to winke at their sins which in conscience he condemneth that he may still inioy his pleasure and profit or continue in their loue and fauour then in the next place he moueth him to thinke them tollerable sinnes which they commit and nothing so outragious as others fall into and when he hath made this progresse then he inticeth him to taste of sinne which he so sweetneth with the sugred delights of this vaine world that he swalloweth it downe without all loathsomnesse and neuer tasteth the bitternesse thereof till the heat of Gods spirit doe cause it worke in his conscience so as he is neuer at rest till he haue cast it vp againe by vnfained repentance Otherwise if he be not preuented thus by Gods spirit Sathan will by this meanes cause his conscience to swallow and to digest such loathsome sinnes which in former times he abhorred to see others commit And as those who from their infancie are accustomed to take poysons in small quantities doe enable their stomackes to digest more till by long custome and increasing the quantitie by degrees it becommeth so familiar to their stomackes that instead of poysoning them they are nourished thereby as histories doe record of some of the Indian Kings so Sathan inticeth vs to swallow downe the poyson of sinne at the first in such small quantitie that our consciences may not be sicke thereof but hauing well digested the least he increaseth the measure till by long custome he hath made it so familiar to our consciences that those sinnes are euen meate and drinke vnto vs which at the first we loathed as deadly poysons Now if we would defeate this pollicie of Sathan we must continually watch ouer our owne hearts and pull them backe when wee see that they but incline vnto any sinne we must not lightly esteeme of any sinne nor willingly giue entertainment to the least wicked thought for though in it selfe it be not so hainous yet it will inlarge our consciences and make roome for a greater til at last we keepe open house readie to receiue all wickednes which offereth it selfe vnto vs and as we are carefull to auoyde the sinnes themselues so with as much diligence we are to shunne the occasions and meanes by which we might be drawne or inticed thereunto But of this point more hereafter § Sect. 2 A third pollicie which Sathan vseth to circumuent vs Sathans third pollicie in drawing men out of one extreme into another is to bring vs from one extreme to another For example when we see the vilenesse of prodigalitie so as we will no longer be possessed of that vice then will Sathan make it as odious as he can and indeauour to bring vs into extreame hatred thereof that so he may the more easily draw vs into the contrarie vice of couetousnesse If he cannot any longer keepe vs asleepe in sinne by rocking vs in the cradell of carnall securitie and singing vnto vs the sweete tunes of Gods mercie and Christs merits thē will he labour to plunge vs in despaire by setting before our eyes the heynousnesse of our sinnes and sounding in our eares the thundring threatnings of the law If he cannot any longer nuzzle vs in superstition and cause vs to place all our religion in ceremonies and in restrayning our selues of the vse of things indifferent he will draw vs to the other extreame by mouing vs to thinke all ceremonies vnlawfull and to practise all licenciousnes vnder pretence of christian libertie If he can no longer perswade vs to seeke for iustification by the workes of the law to the end wee may not rely on Christs merits and righteousnes he will bring vs into vtter dislike of this doctrine by shewing vs the absurdities thereof that he may draw vs to the other extreme namely to neglect good workes as altogether vnnecessarie to saluation because faith alone iustifieth If he cannot hide out of our sight the shining graces of Gods spirit by casting before our eyes the cloude of our sinnes and corruptions then he will cause vs to looke on them through the spectacles of selfe loue and affection to the end we may imagine them much greater than in truth they are and so be puffed vp in pride and too securely rest in those gifts we haue not seeking for increase If he cannot perswade vs to diffidence and distrust he will moue vs to tempt God vpon no necessarie occasions and thus he dealt with our Sauiour Christ for first he tempted him to distrust Gods prouidence and to prouide for himselfe by turning stones into bread but when he could not so preuaile he moued him to make an vnnecessarie experiment of his prouidence and care by casting himselfe downe headlong from the pinacle of the temple whereas there were ordinarie meanes whereby he might descend Now the end why Sathan vseth this pollicie is more violently to cast vs into one extreame of sinne when with full swinge of will we do auoyde the other as also to make vs beleeue that the latter temptation is the motion of Gods spirit seeing it is cleane
sufficiently instructed out of Gods word that we cannot of our selues so much as thinke a good thought vnlesse it proceede from God so much lesse can we discerne betweene the suggestions of Sathan and our owne fleshly thoughts because they are both corrupt and alike wicked By reason whereof it commeth to passe that Sathan wanteth no opportunitie of circumuenting vs because we can put no difference betweene his temptations and our owne carnall desires and therefore he hauing gotten as it were our owne watchword we are readie to open the gates of our soules when he offereth to enter and to yeeld to his temptations as soone as he assaulteth vs where as no man almost is so outragiously desperat that would wittingly and willingly entertaine Sathans suggestions whom he knoweth to be a common enemie to mankinde continually seeking their destruction though hee should intice him hereunto by offering much riches and great preferments Yea hence it is that after Sathan hath many times deceiued and circumuented vs yet cannot we beware of him nor auoyde his deceits For whereas if a man doe giue vs euill counsell or any way cousin vs yet after once or twice he come vnto vs we can take heede of him and though he make faire shewes of honestie and friendship we will notwithstanding be very iealous and suspicious least againe hee ouerreach vs when Sathan commeth to vs this day and tempteth vs to such grosse wickednes that we cannot chuse but discerne them to be his suggestions yet this is no impediment to him but that he may come againe to morrow and deceiue vs with some more subtill pollicie because we cannot discerne betweene his suggestions and our owne thoughts and therefore doe acknowledge no other author of his temptations but our selues Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie and the most learned and sound in iudgement to entertaine the absurdest heresie or error For if he preuaile which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther though hee were a man according to Gods owne heart and of Peter whom hee tempted to deny and forsweare Christ though hee were a most worthie Apostle then he getteth a great victorie and giueth them a singular foyle but if he be repulsed yet this is no hinderance vnto him why he may not entrap them in some more secret ambushment Hence it is that though he begin his fight with cunning pollicie taking vpon him the person of a friend and transforming himselfe into an Angell of light yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes as he assaulted our Sauiour first with subtill and secret temptations like a friend and welwiller and when he could not so preuaile he doth not sticke to appeare like himselfe tempting him to outragious grosse idolatrie saying all this will I giue thee if thou wilt fall downe and worship me And contrariwise though he begin his assault like a diuell and professed enemie this is no hinderance but that he may end it like an Angell of light and a flattering treacherous friend So when he hath inticed vs to one extreme and preuaileth not this is no impediment but that soone after he may allure vs to the cleane contrarie because though we thinke the first motion to be his suggestion yet we may imagine the other to be our owne thought or as I said the motion of Gods spirit because it is quite contrarie to the former § Sect. 10 Seeing therefore the matter standeth thus How we may auoide danger though we cannot discerne Sathans temptations from our owne lusts how may we resist Sathan considering that we cannot discerne his suggestions from our owne cogitations I answere wee must be skilful in Gods word and thereby able to iudge what is good and what is euill to discerne what is vertue and what is vice what God hath commaunded and what he hath forbidden which be the motions of Gods spirit and which the suggestions of Sathan and the thoughts of our corrupt flesh and then are we carefully to imbrace that which our conscience approoueth as good being enformed by Gods word and to auoyde and reiect those motions which we know to be euill whether they doe proceede from Sathan or from our selues for it is not greatly materiall to know who is the author of them so we are assured that they are euill and wicked neither is it any dangerous error to ascribe Sathans suggestions to our corrupt flesh or to attribute the wicked thought of our owne flesh vnto Sathan for though he be not the next and immediat cause yet he is the first and principall cause of all sinne and wickednes And hence it is that in the Scriptures the same wicked motion and action is sometimes ascribed to man and sometimes to Sathan indifferently as appeareth Act. 5.3.5 Act. 5.3.5 where first Peter affirmeth Sathan to be the author of Ananias sinne by filling his heart with his suggestions whereby he was tempted to lie vnto the holy Ghost and after he saith that Ananias had conceiued this lie in his owne heart § Sect. 11 But though most commonly it be very hard to discerne betweene the suggestions of Sathan How Sathans suggestions may be discerned from our owne fleshly lusts and of our corrupt flesh yet sometimes they may be distinguished by apparant differences as first when the temptations are so cunning and exceeding subtill that it is not possible they should be the thoughts of a seely ignorant man but the apparant suggestions of the old wily serpent Secondly when as the suggestion is vrged with great force and violence and leaueth behind it a deepe impression which seemeth to bring a necessitie of doing that which is euen contrarie to naturall reason whereas the suggestions of the flesh doe rather leade and intice vs then draw and inforce vs vnto sinne Thirdly the temptations of Sathan moue vs oftentimes to such outragious wickednes and hellish impietie that euen nature corrupted doth condemne as abhominable and euen trembleth with feare and horror when they are first suggested Fourthly rhe flesh taketh occasion of things present and subiect to the senses to intice vs vnto sinne but Sathans suggestions sometimes are farre fetcht and so strange vnto vs that before the instant they are suggested we neuer thought or so much as dreamed of them Lastly the things whereunto we are tempted by the flesh are alwaies delightfull and pleasing vnto vs but sathan tempteth vs also to those things which are irksome and grieuous as namely to superstitious abstinence whereby the body is almost starued to punishing of our owne bodies as he tempted the Baalitish priests to cut and launce themselues before their idol and the supersttious papists to whip themselues before their images and to take vpon them tedious and daungerous pilgrimages to idols and reliques of Saints and
despaire of victorie Sathan shall not neede to fight against vs for we will ouercome our selues fainting before the fight and casting away our weapons as soone as Sathan doth but muster his forces and march against vs. And therefore let vs so much feare the temptations as that we doe not securely contemne them and not so much feare them as that we should despaire of victorie let vs feare them so much as that thereby we be stirred vp with more care diligence to resist and ouercome them but not somuch as that we should cowardly faint distrusting Gods helpe let vs feare them in respect of our weaknes and their violence but let vs boldly striue against them trusting in Gods almightie power merciful promises of his aide and assistance being hereby assured of certaine victorie § Sect. 7 Lastly The ninth meanes to obiect Christ against all temptations Matth. 9.13 Esa 53.5 if we would withstand Sathā we must obiect our Sauiour Christ against al his temptations for if we apply him vnto vs by a liuely faith he will be our sheeld and buckler to defend vs from all Sathans blowes For example if Sathan tell vs that we are miserable sinners and therfore in the state of damnation we are to answere that our Sauiour Christ came into the world to saue sinners that he was wounded for our transgressions broken for our iniquities c. and with his stripes we are healed and so he which knew no sin 2. Cor. 5.21 was made sin for vs that we might be made the righteousnes of God in him If he say that we are subiect to the curse of the law Galat. 3.13 we are to answere that Christ hath redeemed vs frō the curse of the law when he was made a curse for vs. If he obiect that we are subiect to Gods wrath we are to tell him that Christ did beare his fathers displeasure that he might make our peace Col. 1.21.22 and whereas we were strangers and enemies because our minds were set on euill works he hath now reconciled vs in the body of his flesh through death If he tell vs that we are his bondslaues we are to answere that we were so indeede in time past but our Sauiour christ hath paied vnto his father the price of our redemption 1. Cor. 1.30 hath set vs free If he affirme that we are vniust and therefore shall be condemned before Gods iudgment seate we are to answere that Christ who was innocent was condemned that we who are guiltie might be acquitted that though we are wicked in our selues yet we are most iust being clothed with his righteousnes that he that came to saue vs shall come to iudge vs and therefore we neede not doubt of mercie if wee pleade his merits forsaking the plea of our owne righteousnesse and renouncing all selfe confidence If he say that we shall be held captiue of death and neuer rise to take possession of our heauenly inheritance we are to answere that our Sauiour Christ hath broken the bonds of death and led captiuitie captiue that he is risen againe being the first fruites of them that slept Ioh. 14.2 and is ascended into heauen to prepare vs a place there If he obiect that Christ and all his benefits doe not appertaine vnto vs for euery man shall liue by his owne righteousnes Ezech. 18. and the soule that sinneth shall die the death we are to answere that by the spirit of God and a liuely faith Christ is become our head and we his members so that he is ours and we his and our sins he hath taken vpon him bestowed on vs his righteousnes he is become our husband and we his spouse and therfore as he hath cōmunicated himself vnto vs so likewise al his benefits his merits righteousnes sanctificatiō euerlasting happines § Sect. 8 But if Sathan will not thus be answered we are not to entertaine any further disputation with him but to send him to our Sauiour Christ who hath taken vpon him to be not onely our redeemer and our mediator and intercessor vnto God his father That to auoyde Sathans importunitie we must leaue to dispute with him and send him to our aduocate 1. Ioh. 2.1 but also our aduocate to pleade our cause and to answere all suites made against vs both by Gods iustice and the handwriting of the law and also by Sathan and all his adherents as it is 1. Ioh. 2.1 Seeing therefore our Sauiour Christ who is the wisedome of his father hath taken vpon him the defence of our cause in all our suites let not vs our selues be ouer busie in disputing with this wrangling sophister but send him for an answere to our Sauiour Christ who hath fully satisfied his fathers iustice in all which it had against vs and cancelled the handwriting of the law whereby we were obliged and bound and therefore much more able is he to answere al accusations which this cauelling accuser hath against vs. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cause especially considering that it doth principally concerne himselfe and his owne glorie and sufficiencie For the questions and causes controuersall betweene vs and Sathan are not about our owne worthinesse merits righteousnes and satissactions all which we renounce and cast away from vs as polluted cloutes in respect of being any causes of our iustification and saluation but concerning Christs righteousnes merit and the sufficiencie and efficacie of his death and obedience for the saluation of al repentant sinners which do apply them vnto themselues by a liuely faith and therefore we may assure our selues he wil defend his owne cause against all Sathans obiections and imputations § Sect. 9 But if Sathan continue his importunitie If we will auoide Sathans importunitie we must imploy our selues in holy exercises and will admit of no answere we are as much as in vs lieth to banish his temptations out of our mindes and not to thinke and meditate on them and to this end we are continually to exercise our selues in feruent prayer desiring the Lords gracious assistance whereby wee may be enabled to withstand all the assaults of our enemie as also to heare reade and meditate in Gods word and diligently to vse holy conferences with our christian brethren and painfully to imploy our selues in the workes of our callings that so we may haue no leasure to entertaine Sathans temptations For as a vessell which is alreadie full can receiue no more and whatsoeuer is powred thereinto spilleth vpon the ground so when our mindes are replenished with holy thoughts and occupied in godly and honest exercises there is no roome left for Sathans suggestions and therefore as soone as they offer to enter we presently reiect them Whereas on the other side if we spend our times in idlenes and doe not diligently exercise our selues in the duties of christianitie and of our seuerall
be refuted and repelled CHAP. I. Answeres to those temptations of Sathan whereby he perswadeth carnall men of Gods loue § Sect. 1 ANd so much concerning the common affections of the Christian conflict That Sathans temptations impugne all the causes and meanes of our saluation namely his manfull withstanding Sathans encounters and also his fainting and falling into sinne Now we are to speake of the speciall temptations themselues and the meanes whereby wee may be strengthened against them Where first wee are to consider that Sathans temptations are not alwaies one and the same neither impugne one or two points onely of our faith and religion but as the causes and the meanes of our saluation are manifold so also doth he gather manifold obiections against euerie one of them if they truly appertaine vnto vs that so hee may impugne and race our faith or els doth fill vs with vaine presumption perswading vs that all the causes and meanes of saluation concurre together in vs when as in truth wee are voide and destitute of them all Let vs therefore consider of the seuerall causes of our saluation and obserue what temptations Sathan suggesteth in our minds against euery one of them The first and principall cause of our saluation is Gods eternall loue and immutable goodwill wherewith he hath loued his creatures from before the foundations of the world were laid the which loue and goodwill in himselfe did moue him to elect them to saluation whom he so loued without any deserts in themselues for how could they deserue any thing at Gods hath before they were or what good could the Lord foresee in them but that which in his eternall counsaile hee purposed to bestow and impart vnto them Sathans temptation whereby he perswadeth carnall men that they are beloued of God First therefore we will speake of those temptations which concerne the loue of God toward vs which are of two sorts the first leading vs to vaine presumption and carnall securitie the other to horrour and desperation For if Sathan see men liuing in carnall securitie frozen in the dregges of their sinnes so as in truth there is no signe that they are beloued of God he will perswade them that they are highly in his fauour and loue and therefore though they runne on in their wicked courses yet they shall be saued Doest thou not perceiue will he say that God dearely loueth thee Why consider that hee hath made thee one of his chiefest creatures whereas otherwise hee would haue made thee a toade or serpent he hath also like a tender father preserued and nourished thee from thy infancie and which is more he hath sent his dearely beloued sonne to die for thee and hee hath made choise of thee amongst many others to be a member of his Church where thou inioyest the preaching of the Gospell and the vse of the Sacraments to the end thou maist be assured of thy saluation without all question or doubting Neuer therefore take care nor trouble thy selfe concerning thy saluation vse not such strictnes and precisenes of life but take thy pleasure and follow those delights which the Lord hath bestowed vpon thee as pledges of his loue for thou art not now a slaue but a sonne and therefore maist more freely follow thine owne desire and vse thy libertie cast away all seruile feare which maketh thee take such paines in vsing all meanes whereby thou maist be assured of saluation for thou art assured of the principall namely of Gods loue and therefore thou needest not to doubt of the rest nor to debarre thy selfe of thy pleasures spending thy time in feare and care to the end thou maist get the assurance of that which thou needest not to call into question The answere to the former temptation And thus doth the diuell fill men with presumption and lull them asleepe in carnal securitie to their vtter destruction and therefore it behooueth vs to arme our selues against him that we be not circumuented And to this end let vs consider that Gods loue goeth not alone neither is it idle in those whom he loueth but as the first linke of a chaine draweth all the rest of the chaine with it so the loue of God which is the first cause of our saluation is accompanied with all the other causes which are subordinate thereunto for whom God loueth them he electeth whom he electeth those in his good time he calleth whom hee effectually calleth them he iustifieth and whom he iustifieth those hee sanctifieth if therefore we be not sanctified we are not iustified if wee are not iustified we are not called if we are not called we can haue no assurance that wee are elected nor yet of Gods loue and fauour and consequently whosoeuer liue in their blind ignorance in their infidelitie and wallow themselues in the filthie puddle of their sinnes without any true sorrow for those which are past or any good purpose of heart to forsake them in the time to come they can haue no assurance of Gods loue but are rather iustly to feare least they are in the number of those whom the Lord hath eternally reiected if they continue in this their miserable and desperate estate § Sect. 2 Neither let Sathan bewitch them with that vaine opinion of Gods loue towards them Temporall benefits no infallible signes of Gods loue because of those generall benefits which like the raine and Sunne-shine are bestowed both vpon the good and bad for what in this respect can they promise more to themselues than Esau and Saul Were not they created men according to Gods own likenes were they not preseured and nourished by God and that more liberally than many Gods owne children For Esau had so much the he professed to his brother Iacob that he had enough and was attended vpon by foure hundred men And was not Saul a mightie King who had all at commaund Were not all these in the Church of God and outwardly enioyed the word and Sacraments as well as any other and yet God himself saith that he hated Esau and had reiected Saul And therefore let vs neuer bragge of our assurance of Gods loue because of these outward and common benefits which he indifferently bestoweth both vpon the elect and reprobate but if we would be assured indeed of Gods loue let vs looke into our selues and consider if he haue bestowed vpon vs his spirituall graces faith hope patience loue of him and our brethren true repentance for our sinnes and holinesse of life and the rest and then by the fruites of sanctification we may be assured that we are sanctified and consequently iustified called elected and eternally loued of God § Sect. 3 And thus doth Sathan falsely perswade the carnall man that he is highly in the loue and fauour of God How Sathan perswadeth weake christians that thâ—y are not belouâ— of God but contrariwise when he assaulteth the weake Christian hee changeth his copie and goeth about to perswade him
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
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
a fruite of the flesh it is condemned in Gods word though the Papists highly commend it So Matth. 14.31 our Sauiour reprehendeth Peter for his doubting O thou of little faith Matth. 14.31 wherefore diddest thou doubt And Luk. 12.29 he telleth vs that wee must not stand in doubt or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not like vnto meteors which are carried about in the ayre with euery winde Luk. 12.29 And the Apostle Iames chap. Iam. 1.7 1.7 compareth him that wauereth or doubteth to a waue of the sea tost of the winde and carried away And Paul is so farre from commending doubting for a vertue that hee doth not onely condemne it as a sinne in it selfe but also as a cause which maketh our actions which are indifferent or good in themselues to become sinnes So the eating of this or that meate is a thing indifferent and lawfull if it be recciued with prayer and thanksgiuing but yet the Apostle telleth vs Rom. 14.23 that he who doubteth is condemned if he eate Rom. 14.23 and he rendreth this reason because he eateth not of faith and whatsoeuer is not of faith is sinne So that by this hee sheweth that he who doubteth eateth not of faith and that whatsoeuer is not done of faith is sinne Seeing therefore doubting is opposed vnto faith and is in it selfe not onely a sinne but also a cause of sinne let vs not intertaine it though it bring letters commendatorie from the Pope and all his shauelings but labour to banish it out of our harts and striue after faith and full assurance of our election and saluation in Christ Iesus and though we finde our great vnworthinesse of the least of Gods mercies and cannot see any reason in our selues why we should beleeue that wee are elected and shall be saued yet let vs hope against hope and beleeue against beleefe for it is not a thing left to our choise but inioyned vs by God as the chiefe and maine dutie required in the Gospell and therefore laying aside all reasoning and disputing let vs resolue to beleeue in obedience to Gods commandement and then though we are neuer so full of corruptions Act. 15.9 yet will this faith purifie vs though wee are most backward in perfourming any good worke yet will it be fruitfull in vs Galat. 5 6. and will worke by loue though wee be most vnworthie it will make vs more worthie by applying vnto vs the righteousnesse of Christ and the merits of his death and bloudshed which will not onely free vs from the guilt and punishment of sinne but wil also purge vs from the vices and corruptions themselues § Sect. 4 Thirdly the certaintie of our election may be prooued Thirdly faith is a certaine and particular perswasion and not a doubtfull opinion or generall notion by an argument drawne from the nature of faith which is not a doubtfull opinion but a certaine perswasion not a generall notion but a particular assurance whereby we do applie and appropriate vnto our selues those things which wee doe beleeue Whosoeuer therefore hath true faith he doth certainly beleeue and is particularly assured of his election iustification and saluation That faith is a certaine perswasion it may appeare first by those properties and names which are giuen vnto it in the word Heb. 11.1 faith is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Heb. 11.1 a subsistance or present being of things hoped for so that hope waiteth for them in time to come but faith enioyeth them as being present namely in respect of the certaine assurance and particular application of the promises vnto ourselues and therefore the Apostle saith 1. Ioh. 5.13 that hereby we may know not that wee shall haue but that we haue eternall life 1. Ioh. Heb. 11.1 5.13 not in possession but in assurance of faith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place which word is quite contrarie to doubting as signifying a manifest demonstration which doth not only shew a thing probably but also doth conuince with strong arguments and make that truth cleere and manifest which was otherwise obscure and secret and therefore in the text it is called a demonstration of things not seene So there is ascribed vnto it fulnesse of perswasion Heb. Heb. 10.22 10.22 Let vs draw neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith and also boldnesse with confident trust Eph. Eph. 3.12 3.12 by whom we haue boldnesse and entrance with confidence not by extraordinarie reuelations but by faith in Christ which full assurance boldnesse and confidence wee could not haue if wee were not assured of Gods loue and our election but remained doubtfull whether we were beloued of God and elected or no. To these names and properties of faith we may adde some plaine testimonies of Scriptures which cleerely shew that faith is not a doubtfull hope but a certaine perswasion 1. Iohn 3.14 1. Ioh. 3.14 The Apostle saith that we knowe that we are translated from death to life not by reuelation but because we loue the brethren he doth not say that we knowe that we shall be but that we are translated from death to life to note the certainty of this knowledge and perswasion Rom. 3.2 the Apostle saith Rom. 5.2 that by Christ we haue accesse through faith vnto Gods grace wherein we stand and reioyce vnder hope or as the word signifieth glory and triumph with ioy so that we doe not wauer and stagger but stand firmely through faith we doe not feare and timorously hope but euen glory and triumphe in our reioycing saying with the Apostle Rom. 8.33 Who shall lay any thing to the charge of Gods chosen Rom. 8.33 34.35 38. it is God that iustifieth 34. Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. 35. Who shall separate vs from the loue of Christ c. So that though our sinnes be manifold our vnworthinesse great and our faith weake yet if it be true it may also be certaine in the assurance of Gods loue and our election because it is not grounded on our worthinesse but vpon Gods free iustifying and accepting of vs as righteous in Christ Heb. 6.18 and vpon Christs death resurrection and intercession for vs vnto God his father which is a most sure foundation that cannot faile In deede if our faith and the anchor of our hope did pitch rest and fasten it selfe vpon the light and hollow sands of our owne merits and worthinesse the surging waues and boysterous blasts of Sathans temptations would disanchor and tosse vs too and fro till at length we should make shipwracke of our faith against the rockes of despaire but seeing we take holde and rest vpon the firme and sure anchor-hold Christ Iesus his merits and righteousnesse
of faith concerning our particular election saluation I answer though the Lord giue vs no particular promise in his word yet he giueth vs that which is equally effectuall and of like force namely his generall promise without any limitation exception or condition but the condition of faith and repentance with a commaundement to applie the same And because naturally we are vnable in our selues to performe this therefore he hath ordained the ministery of the word and the vse of the sacraments which he maketh effectuall by the inward operation of his spirit for the begetting and confirming of our faith and stirring vs vp to repentance which being wrought in vs we may as certainely be perswaded that the generall promises belong vnto vs as if they were made vnto vs particularly and by name §. Sect. 8. That our assurance of election dependeth not vpon the sufficiency of our faith and repentance Sixtly they obiect that we cannot be assured of the sufficiencie of our faith and repentance and therefore we can haue no certaine assurance of our election and saluation I answere this reason were good if our election and saluation depended vpon the worthines or measure of our faith and repentance but seeing that they depend not thereupon but vpon Gods free mercy and the worthinesse and sufficiency of Christs merits and obedience therfore though our faith be neuer so weake and our repentance but in small measure yet so they be true and vnfained not dissembled and hypocritical we may certainely be assured of our election and saluation for a weake faith doth apply Christ all his benefits vnto vs as well as a strong though not in so strong and perfect a manner as shal appeare hereafter But yet we must not content our selues with a small and weake measure but labour to growe vp from faith to faith till we become perfect men in Christ Seuenthly §. Sect. 9. The sight of our imperfections no cause why we should doubt of our election they obiect that though there were no cause of doubting so long as we looke vpon Gods mercy and truth in his promises and Christs obedience and merits yet at least there is cause of doubting when we looke vpon our selues and finde our great indisposition to perfourme the condition of faith and repentance which God requireth of all who shall be partakers of his promises and our manifolde imperfections and great vnworthines of the least of Gods mercies And thus these iugglers play fast and loose making their faith like vnto the ignis fatuus or going fire which interchangeably sometimes shineth cleerely and sometimes vanisheth and leaueth behind it nothing but blacke darknesse But let vs constantly oppose our selues against such inconstancie and in no wise admit of such mutable variety in our faith which maketh it more changeable than the Moone which one while shineth with full bringhtnesse and in small distance of time cannot be discerned and to this end let vs know first that though in our selues wee be not worthy of the least of Gods mercies yet our vnworthines maketh vs not vncapable of the greatest for al Gods benefits are his free gifts which he promiseth and bestoweth without any respect of our worthines or deserts of his meere grace and vndeserued loue and therfore as when we are most worthy in our own conceit there is no reason why we should presume the more so when wee finde our selues vnworthie there is no cause why wee should hope the lesse or be more weakly assured of Gods promises for as they are not made vpon the condition of our worthinesse so they are not disanulled and made voide by our vnworthinesse otherwise no man liuing could haue assurance of them seeing all men liuing are vnworthie of them But the Lord hath made al his promises vnto vs in Christ who was sent to bee our Mediatour to the end that wee who were altogether vnworthie in our selues might be made worthie in him of all Gods mercies and benefits And therefore whosoeuer lay hold vpon Christ with a true though a weake faith and bring foorth the fruites thereof in repentance they may certainly bee assured of their election and saluation notwithstanding their vnworthinesse Secondly wee are to know that our faith doth not respect our selues in our selues neither are wee the obiect thereof but Christ and his merits and obedience whom our faith doth not behold standing aloofe of as the Papists dreame but as hee is vnited vnto vs and become our head and we his members so as now we cannot look vpon our selues but we must looke vpon Christ because hee is in vs and we in him And therefore when wee consider the greatnesse of our sinnes we despaire not because now we look vpon them as they are translated from vs and laid vpon Christ who hath fully satisfied his fathers iustice by his alone and al-sufficient sacrifice vpon the crosse when we consider our imperfections we doubt not of Gods promises because they are couered with his perfect righteousnesse when we consider our vnworthinesse wee are not discouraged seeing by communicating of Christs worthinesse wee are made worthie when wee consider that in our selues wee are subiect to the curse of the law the anger of God and eternall condemnation wee are neuerthelesse assured of euerlasting life and saluation because we are vnited to Christ our head who hath taken away our curse and nailed it to his crosse borne his fathers displeasure to reconcile vs vnto him and was condemned and suffred death to free vs from death and condemnation and to make vs heires of life and saluation So that now we behold the huge debt of our sinnes as it is discharged and cancelled with his merits and full satisfaction we behold our imperfections but as perfected by his perfections wee looke vpon our vnworthinesse but as it is ennobled with his worthinesse when we set before vs the curse of the law the anger of God and sentence of condemnation wee consider them as taken away and swallowed vp of Christs death and full obedience because now wee are vnited vnto Christ and hee is become ours that wee might become his hee hath taken vpon him our sinnes and vnworthinesse that hee might make vs partakers of his righteousnesse and worthinesse And therefore that which God hath wisely ioyned together let not our faith fondly separate for if it bee vnlawfull in carnall mariages then much more in the spirituall mariage betweene Christ and his Church But let vs looke vpon our selues not in our selues but as wee are vnited vnto Christ and then our selfe-worthinesse of hell and destruction will not abate our assurance of life and saluation Eightly §. Sect. 10. Heretikes and worldlings boasting of faith no cause why those should doubt who truly beleeue they obiect that euery heretike epicure and worldling continuing in their sinnes and wickednesse may faine vnto themselues such a perswasion of the certaintie of election but this is nothing to
still in the field then he can hope for after wheÌ„ he is carried away and clapt vp in prison and as he hath lesse meanes so also he hath lesse desire to escape after that by coÌ„tinuance of time his captiuitie is made more familiar vnto him and we commonly see that a bird as soone as shee is taken fluttereth and striueth to get away but after shee hath beene a while in the cage shee is content to stay there still though the doore be open and so it is in our spirituall thraldome at the first wee haue best meanes to escape and most desire also for after wee are inured to sathans captiuitie wee are content to remaine his bondslaues still And if wee desire to escape hee would more disdaine that wee should striue and oppose our selues against him after he hath long time had vs at commaund and ruled vs at his becke then when at the first we fell into this cruell slauerie § Sect. 4 Thirdly the longer that sinne hath dominion ouer vs the more it increaseth in strength 3. By continuance the strength of sinne increaseth and the more hardly it is subdued for it is the nature of sinne as soone as it is entertained to make way and roome for more and those worse then it self as wee may see in the example of Dauid for when hee was ouercome of idlenesse it made way for adulterie and adulterie for murther So Herod entertained incest and that opened a doore in his heart to let in murther and both these made open way for all hellish impietie so Iudas retayninge still his couetousnesse was mooued thereby to betray his maister and this sinne brought him first to desperation then to hange himselfe yea the Apostle Peter after that he ioyned himselfe in companie with the wicked seruantes of the more wicked high Priest at first was mooued hereby to denie his maister Matth. 26. and when hee had gone thus farre then hee denieth him againe with an oath and when hee had thus farre proceeded in the course of sinne hee maketh no conscience of redoubling his oathes cursing himselfe if hee knew the man so that the longer wee let sinne haue dominion in vs the more it will increase it selfe in strength and number till our heartes bee full of sinne and wickednesse As therefore those citizens were to bee accounted most foolish who when they saw an hundred enemies entred into the citie should deferre the beating of them out or killing of them till they had opened the gate to let in ten thousand more better armed and more strongly prouided thinking then to haue better opportunitie and more abilitie to giue them the repulse so alike foolish are those who finding it hard and defficult to subdue some few sinnes to which they are now giuen doe deferre it till the time to come when as they are increased in huge multituds imagining then to doe it with more ease Sinne it is the poyson of the soule as therfore poysons being drunke are presently to be cast vp againe otherwise they disperse themselues in the vaines and so going to the hart cause death so this poyson of sinne if it be long kept in vs it will disperse it selfe ouer the whole bodie and soule and seasing vpon the heart wil plung vs into euerlasting death and destruction Sinne it is an heauie burthen and vpon whomsoeuer it lieth it will presse them downe vnto hell as therefore the way to ease a man of his burthen is not to adde more vnto it but to cast it of so the way to ease vs of the heauie burthen of sinne is not to increase the waight by adding still more and more vnto it but by casting it of speedily for when by this continuall addition our sinnes are growne to an vnsupportable wayght they will sooner presse vs downe then we shall cast them of Fourthly the longer wee liue in sinne the more vnpleasant will vertue and godlinesse be vnto vs and the more wee are delighted in the fulfilling the lustes of the flesh the more bitter it wil be to mortifie them and to imbrace any strict course of sanctification seing these are contrary the one to the other he that hath long continued in darknesse cannot indure the light of the sunne hee that neuer tasted any thing but sweet and pleasant meats cannot abide to feed vpon those which are sowre and bitter hee that was borne and bred in hote countries is not able to brooke those which are cold and so those who haue accustomed themselues to sinne wil hardly be euer brought to imbrace vertue and godlinesse these being as contrarie one to another as light and darkenesse sweet and sower hote and cold especially considering that sinne is as delightful to the tast of a natural man as drink when hee is extreamely thirstie or meat when he is ready to pine for hunger § Sect. 5 Fiftly 5. Because the longer we delay the more we are disabled the longer we liue in our sins and deferre our coÌ„uersion vnto God the more are our vnderstandings darkned our wils peruerted our affections more corrupted our harts hardned and our consciences seared all the powers and faculties of our bodies and soules are more and more disabled for as the longer that sicknesse hath continued the more it weakneth the body maketh it vnfit for any worke or actioÌ„ so the longer sinne which is the sicknesse of the soule hath seased on vs the more vnable we are to shake it off and the weaker it maketh vs to performe any good actions When men at first fall into vnusuall sinnes their consciences checke them and they feare least the Lord will poure vpon them his heauie iudgements but when they haue committed the same sinnes againe and againe and yet are not punished then like theeues who hauing escaped after one robberie committed are ready to commit another so they hauing not tasted of Gods iudgements threatned thinke that they shall neuer be inflicted on them and therefore are readie to sinne againe vntill by long custome in sinning their hearts are hardned and their consciences seared as it were with a hote iron so as noâ—e without any checke or remorse yea with all pleasure and delight they cannot commit those sinnes which in former times they would haue trembled to haue entertained into their secrets thoughts § Sect. 6 Sixtly 6. Because the meanes grew vnessectuall by delayes the longer wee deferre our repentance the more vneffectuall will the meanes be of our conuersion for the word of God will either soften our hearts like waxe or harden them like clay either it wil be the sauour of life vnto life or the sauour of death to our deeper condemnation as is 2 Cor. 2.16 If it once goe out of Gods mouth it shall not returne vnto him voyde but it shall accomplish that which he will and it shall prosper in the thing whereto he sendeth it whether it be for the conuersion or hardening of those
betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further cōfirmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs frō his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith § Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people frō their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all
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
holy spirit like a glorious light hauing dispelled the darke foggie mists of ignorance and illuminated the eyes of their vnderstandings with the knowledge of Gods law they better discerne their sinnes and miserable estate then in former times And this the Apostle Paul sheweth vnto vs in his own example Rom. 7.9 Rom. 7.9.10 For saith he I was once aliue without the law but when the commaundement came sin reuiued 10. but I died and the same commaundement which was ordeyned vnto life was found to be vnto mee vnto death and ver 13. was that then which was good made death vnto mee God forbid but sinne that it might appeare sinne wrought death in mee by that which is good that sinne might bee out of measure sinfull by the commaundement So that the preaching of the law doth not make vs more sinfull but reuealeth those sinnes vnto vs which before we discerned not As therefore the sunne shining vpon some filthie place doth not make it so filthie but onely doth make it manifest which was not seene in the darke and as the wholesome physicke is not the cause of those corruptions which it purgeth out but by expelling them out of the bodie sheweth them vnto vs so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions and hurtfull humors of sinne but it reuealeth them vnto vs whereas before times by reason of our ignorance and blindnesse they were secret and hidden § Sect. 6 When therefore out of the former premisses this conclusion is inferred either by Sathan who continually like a malicious enemie seeketh our destruction That we are not to neglect hearing the word because of the former imperfections or by our owne corrupt flesh which is impatient of any rough handlinge and therefore would rather haue vs sicke still then indure any paine in beeing cured that it were better for vs to surcease the hearing of gods word as seruing to no other end but to encrease our condemnation let vs in any case resist such motions as beeing most daungerous tentations which being entertained will bring vs to vtter ruine and endlesse destruction for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin wickednesse if we long abstaine from this comfortable food of our soules they will be hungarstarued and all the graces of Gods spirit will waxe faint and die in vs if wee disarme our selues of this sword of the spirite Sathan without any resistance will ouercome vs and take vs captiues forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules let vs not be discouraged from hearing the word of God by any suggestions whatsoeuer no not though we seeme vnto our selues euery time wee come into the Church to goe a step towards hell for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation there is some good hope but when we vtterly neglect it our state is most desperate CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer § Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart Consolations for such as cōplaine that they cannot pray at all and drowsie dulnesse of spirit that eyther they cannot pray at all or if they doe it is barrainely without all forme or fashion or if they haue the eloquence of the tongue good set formes of praier yet they perfourme it coldly and drowsilie without all earnestnesse and feruencie of spirit hauing their minds caried away with wandring thoughts so that their praiers are but meere liplabour therefore it were better not to pray at all because they cannot performe this dutie in any good maner or measure as God requireth And this is a tentation wherewith euen the dearest children of God are much vexed and troubled and therefore it shall not be amisse to answere the seuerall branches of this complaint First therfore where as they complaine that they cannot pray at all this is to bee vnderstood either generally of all times or specially at sometimes If they say they can neuer pray it is very likely that either they forget or much deceiue themselues for few or none who are altogether destitute of the spirit of supplication haue any vnderstanding to discerne their want or any grace to bewaile it but content themselues with their lip-labour as though they had perfourmed acceptable seruice vnto God And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them and to moue vs earnestly to desire of God that we may be freed from them which earnest desire is harty praier But if they further affirme that they are most sure they doe neuer pray vnto God I answere that though this in it selfe be a most daungerous case for it is a signe of a worker of iniquitie not to call vpon God as the Psalmist speaketh Psal 53.4 Psal 53.4 yet they haue no cause to despaire for the same spirit which hath reuealed vnto them this their sinne and infirmitie and hath wrought in them a dislike thereof will also remoue it and supply their want in Gods good time if they will labour for this good gift and not quench the good motions of the spirit when God offreth them vnto them The gift of praier not in our owne power But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name howsoeuer in this present time they are altogether disfurnished thereof then let them know that their case in this respect is common withall the deare children of God for harty prayer is not in our owne power neither doth it attend vpon our owne will but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his children and at other times he pulleth backe his liberall hand to the end that by the want thereof we may learne to ascribe the glorie and praise of our harty prayers vnto God who worketh in vs the will and the deed and is in truth the onely true authour of them which praise otherwise in pride of hart we would arrogate vnto our selues as being a naturall facultie and in our owne power and also to the end we may more highly esteeme it and with more ioy and diligence vse it when we haue it bestowed on vs least through our negligence and slouthfulnesse we mooue the Lord to take it from vs. Seeing therefore this hartie calling vpon Gods name is a gift of God a worke of his holy spirit in vs which at sometimes heretofore we haue discerned in our selues let vs not altogether be discouraged though at sometimes we want it Rom. 11.29 for the giftes of God are without repentance and though
he will not rest till he hath againe reuiued and quickened vs with his holy spirite Moreouer our Sauiour hath saide Math. 12.20 that hee will not breake the bruised reed nor quench the smoking flaxe Matth. 12.20 but he will support our weakenesse with his almighty power so that though with the reed we be borne downe to the ground with the boysterous blastes of Sathans tentations yet we shal be raised vp againe Psal 37.24 according to that Psal 37.24 Though hee fall he shall not be cast off for the Lord putteth vnder his hand and he will blow vpon vs with the breath of his holy spirit till he turne our small smoke to a great flame which shall neuer bee quenched by all the malice of our spirituall enemies So Matth. 13.12 our Sauiour Christ hath promissed Math. 13.12 that whosoeuer hath to him it shal be giuen and he shall haue aboundance Neither doth he limit or define any quantitie lesse or more but indefinitely promisseth aboundant increase euen vnto the least so farre is he from taking away that which he hath once bestowed And whereas wee through our weakenesse and frailenesse are easily cast downe and fall away and therefore haue good cause if we should onely looke vpon our infirmities to doubt and despaire of perseuerance yet in respect of Gods omnipotent power watchfull prouidence and promissed assistance wee may confirme our selues in faith hope and certaine assurance of continuing vnto the end for the Lord vpholdeth all that are falling and lifteth vp those who are already downe as the Psalmist speaketh Psal 145.14 Psal 145.14 the power of God is manifested in our weakenesse 2. Cor. 12.9 his riches in our beggerlinesse his mercy and goodnesse in our frailenesse and manifold corruptions and with his holy spirit hee helpeth our infirmities as it is Rom. 8.26 Ro. 8.26 Wee haue not an high priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne and therfore he is able sufficiently to haue compassion on them that are ignorant and out of the way because that hee also was compassed with our infirmities and the apostle reasoneth Heb. 4.15 5.2 Heb. 4.15 and 5.2 § Sect. 5 Secondly it appeareth manifestly by Gods workes The formen point illustrated by examples administration and practise that he wil not depriue any of that sanctifying grace which he hath once bestowed though the measure thereof be neuer so small neither can we obserue either by our reading the whole booke of God or by our owne experience that any man hauing receiued the least graine of true faith hath vtterly beene depriued of it and reiected of God Euen the disciples themselues when they were reprooued for their little faith were by him strengthened and confirmed so that all the power of hell could not preuaile against it and though Sathan indeauoured to sift them as wheate yet Christs intercession was more mightie to defend them then the diuell to destroye them and his intercession a stronger propp to vphould them then the waight of Sathans tentations to ouerthrow and bring them to ruine so he who cryed out I beleeue Lord helpe thou my vnbeliefe though his faith was weak yet it perished not but rather receiued a greater increase Yea he reiected not Thomas in his wilfull doubting and obstinate incredulitie but offered all occasions of confirming his weake faith and neuer ceased till hee had fully assured him of his resurrection In a word all the saintes of God at one time or other haue had experience of this mercy power and goodnesse of God in supporting their weaknesse vphoulding them in their great infirmities and in raysing them when they were fallen to the ground and to this end our Sauiour was annointed by Gods spirite vnto the office of his mediation that hee should preach the gospell vnto the poore heale the broken harted that he should preach deliuerance vnto captiues and recouerie of sight to the blind and set at libertie them that are brused Luk. 4.18 Luk. 4.18 To this ende hee had familiar society with the fraile and weake with those who had little faith that he might increase it and no faith that he might begett it with publicanes and sinners and men full of infirmities to this purpose he calleth such as thirst and hunger feeling their owne emptinesse of grace and earnestly desiring to bee filled and satisfied and such also as labour and are heauie laden with the vnsupportable waight of their corruptions promising that hee will ease them lastly to this end he hath ordayned the ministerie of the worde and administration of the sacraments not only to beget faith where it is not but to nourish and increase it where it is weake and feeble and therefore though our faith be neuer so weake and small let not Sathan perswade vs that therefore it shall bee ouerthrowne and turned into infidelitie for the Lord hath assured vs both by his gratious promises in his word and also by the performance thereof in his works from the beginning to this day that where hee hath giuen the least measure of faith or any other sanctifying grace there he will also increase strengthen and confirme it and where he hath begunne any good worke there hee will finish and perfect it notwithstanding our fraile weaknesse and the forcible violence of all our spirituall enemies CHAP. XLVIII Of our iustification ANd so much concerning those tentations of Sathan which he suggesteth to the end that hee may frustrate our effectuall calling § Sect. 1 Of the efficient cause of our iustification Rom. 8.30 The next subordinate cause and means of our saluation is our iustification for whomsoeuer the Lord effectually calleth those also he iustifieth as it is Rom. 8.30 In speaking whereof I will first shew what it is and afterwards answere such tentations of Sathan as he suggesteth into our mindes to the end that hee may infringe the doctrine of iustification and make it vaine and vnprofitable vnto vs. For the first Iustification is an action orworke of the whole trinitie the father sonne and holy ghost whereby God gratiously and freely imputing vnto euery faithfull man the righteousnesse and obedience of Christ the mediatour doth accept of him and pronounce him to be iust and righteous for the glorie of his name and saluation of the beleeuer The efficiēt cause of our iustificatiō is God alone as appeareth by manifest testimonies Esa 43.25 I Esa 43.25 Ezec. 16.8 euen I am he that putteth away thine iniquities for my owne sake and will not remember thy sinnes So Ezech. 16.8 The Lord thus speaketh to his church and people I spread my skirts ouer thee and couered thy filthinesse 9. Then I washed thee with water yea I washed away thy bloud from thee and annointed thee with oyle 10. Rom. 4.5 and 8.33 Psal 51.4 I clothed thee with broydred worke c. whereby he signifieth
I am who shall deliuer me from the body of this death and that we confesse our miserable estate vnto our captaine and leader Iesus Christ desiring him to assist vs with the power of his holy spirit that thereby we may be freed out of the hands of these our spirituall enemies whose bondage and captiuitie is so irksome and grieuous vnto vs. Neither doth the Lord now require that we performe absolute and perfect obedience to his commaundements but that to will be present in vs that we consent and approue his law to be good and delighting in it concerning the inner man that we desire and indeauour to performe that good we cannot and forgetting that which is behinde indeauour our selues to that which is before and follow hard towards the marke Phil. 3.13.14 though we cannot attaine vnto the end of our race till wee come to the end of our liues Finally the Lord doth not require of vs a whole haruest of goodnes and righteousnes but the first fruites thereof he doth not stand so much vpon our actions as vpon our affections vpon the perfection of our workes as vpon the alacritie of our willes and integritie of our hearts the righteousnes which he requireth is an humble confession of our vnrighteousnesse a sincere hatred of our sinnes a holy indeauour in the vse of the meanes to mortifie our corruptions and to rise from the death of sinne to holinesse and newnes of life which whosoeuer can offer vnto God they may assure themselues that they shall be accepted through Christ as righteous in Gods sight notwithstanding their manifold imperfections and corruptions The end of the second Booke THE THIRD BOOKE INTREATING OF SANCTIFICATION AND PERSEVERANCE as also of Sathans temptations which he suggesteth against them both and of such answeres wherewith the Christian may refute and repell them CHAP. I. Of Sanctification and the causes thereof § Sect. 1 ANd so much for the answering of such temptations of Sathan as concerne our iustification That God is the principall efficient of our sanctification Now wee are to speake of our sanctification which is the next effect of Gods election and inseparably ioyned with our iustification wherein I will obserue my former order first setting downe the doctrine of sanctification and then answering those temptations of Sathan which doe most impugne it Sanctification what is it For the first Sanctification is an action of the whole Trinitie whereby the beleeuer already iustified is by little and little renued according to Gods image in holinesse and righteousnesse by the mortification of the flesh with the corruptions thereof and the quickening of the spirit And this is our sanctification which is expressed in the Scriptures by diuers names and phrases for it is called regeneration the new birth renouation the putting off or mortifying of the old man and the putting on or quickening of the new man and such like The efficient cause of our sanctification is God himselfe who as he alone iustifieth vs and freeth vs from the guilt and punishment of sinne so he onely sanctifieth vs and deliuereth vs from the tyrannie of sinne so that it shall no longer raigne in our mortall bodies freeing vs in such measure as pleaseth him from our naturall corruptions Leuit. 20.8 which heretofore wholy ouerswayed vs. And this appeareth by plaine testimonies of holy Scriptures Iohn 1.13 Iohn 1.13 It is said that the faithfull are borne not of blood nor of the will of the flesh nor of the will of man but of God Ephes 2.10 So Ephes 2.10 we are said to be Gods workemanship created in Christ Iesus vnto good workes which phrase the Apostle vseth to note vnto vs that as God onely did create vs so he onely doth renue and regenerate vs. The Lord likewise doth appropriate this worke vnto himselfe as belonging to another Ezech. 36.26 Ezech. 36.26 and 34.28 A new heart will I giue you and a new spirit will I put into you and I will take away the stony heart out of your body and I will giue you an heart of flesh And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at Gods hand 1. Thes 5.23 The very God of peace sanctifie you throughout 1. Thes 5.23 Psalm 51.13 And Dauid finding the want hereof in himselfe hath his recourse vnto God Psalm 51.10 Create in me a cleane heart O God and renue a right spirit within me So that as God doth begin in vs this worke of sanctification so likewise he doth accomplish and finish it And therefore as we are wholy to ascribe vnto God our election vocation and iustification so also our sanctification that he may be all in all in the worke of our saluation For as he onely formed vs so he onely can reforme vs as he is the author of our naturall generation Gen. 1.28 for by his blessing we haue our being so also of our spirituall regeneration for by his spirit onely wee are renued Neither must we imagine that it is in mans power to renew himselfe no more than to beget himselfe for as well may the Blackmoore change his skinne or the Leopard his spots as wee doe good who are accustomed to doe euill Ierem. 13.23 Ierem. 13.23 yea as easily may the dead man raise himselfe as wee may raise our selues from the death of sinne to newnesse of life Eph. 2.1 Eph. 2.1 It is onely the water of Gods spirit that can wash away our Ethiopian blacknesse and turne our spotted vncleannesse into snowie whitenesse it is onely the God of life that can make vs rise from the death of sinne to newnesse of life But here it may be demaunded that if sanctification bee wholie the worke of God and not in our owne power why doe the Scriptures exhort vs to sanctifie our selues to mortifie our sinnes and to walke in newnesse of life I answere that though sanctification bee wholy from God yet these exhortations are necessarie for hee worketh this worke in vs not as in stocks and stones but as in reasonable creatures of whom he requireth consent of will desire and endeuour in the vse of the meanes ordained of God for the beginning and perfecting of this worke of sanctification in vs. And although this will desire and endeuour be his work likewise yet these exhortations to godlinesse are to good purpose for with the exhortation God ioyneth the operation of his spirit and whilest he commandeth vs he giueth power also to performe that which he commandeth whilest he exhorteth vs to sanctification hee himselfe sanctifieth vs with his spirit § Sect. 2 Now further wee are to know That the work of sanctification is common to the three persons in Trinitie T it 3.5 Eph. 2.4.5 Heb. 9.14 that as all other workes of God which he exerciseth towards his creatures so this work of sanctification likewise is common vnto the three persons in the Trinitie for first God
weakenesse in resisting sinne and inability to performe obedience to his lawe and also that Christ died not for the iust but the vniust not for the righteous but for the sinner and therefore be thy sinnes neuer so many yet applying the merits of Christ by faith neither their guilt nor punishment shall be imputed vnto thee Call to minde also the gracious promises of pardon and forgiuenesse which are made vnto thee in the Gospell for the obtaining whereof nothing is required of thee but faith and repentance now this faith thou hast already and this repentance thou maist haue hereafter when thou hast inioyed the pleasure or profit of this sinne Neither doth repentance goe before but followeth the committing of sinne so that vnlesse thou first sinne thou hast no cause of repentance nor neede to repent § Sect. 3 And these and such like are Sathans baites That the world and the flesh further the former temptation wherewith he allureth vs to intangle our selues in the snares of sinne into which wee are more readie to fall through the corruption of the flesh which naturally louing sinne doth with the euill motions and desires thereof further Sathans temptations and the instigation of the world which pricketh vs forward and draweth vs on into the steepe descending way of wickednesse into which we are readie to runne headlong of our owne accord partly alluring vs with pleasures riches and worldly glorie the desired obiects of our carnall desires and partly drawing vs with euill examples first to a liking and then to the practizing of those sinnes which we see committed by others Against all which temptations that we may be the better armed let vs in the next place propound some arguments whereby wee may bee withheld from falling into Sathans snares of sinne into which his suggestions the worlds allurements and our owne corruptions leade and draw vs and then being hereby moued to a true detestation of our sinnes and an earnest desire of hauing a diuorce sued betwixt vs and them I will afterwards set downe some meanes by the carefull vse whereof we may be inabled to stand in the day of temptation and preserued from falling into those sinnes which we alreadie condemne in our iudgements and dislike in our affections § Sect. 4 The reasons whereby wee may bee perswaded to resist sinne are of two sorts The preseruatiues to keepe vs from sinne of two sorts the first tying vs to holy obedience in the bands of loue the other binding vs from falling into sinne with the cords of feare Of the former ranke are these and such like holy considerations The first reason taken from Gaeds loue towards vs. First wee are to set before vs the infinite loue of God towards vs base and vile creatures altogether vnworthie of his least fauour by reason of our sinnes the which his loue as it plainly appeareth in all other his mercies and manifolde benefits bestowed on vs so especially in sending his onely begotten and dearely beloued sonne not onely to suffer some small miserie but euen death it selfe yea that cursed ignominious and cruell death of the crosse for vs who were not his louing friends or faithfull seruants but opposed enemies and rebellious traytors who had renounced his seruice and yeelded our selues as slaues to Sathan readie to doe his will Seeing therefore our good God hath so dearely loued vs who were altogether vnworthie his loue and most worthie of his anger and heauie iudgements O why should not this flame of his loue towards vs kindle some sparkles of loue towards him againe who is in himselfe the chief goodnesse and to vs most kinde and gratious If for our sakes who were his abiect enemies hee hath not spared his owne sonne but gaue him to die for vs should wee not for his sake who is our chiefest friend bee as willing to part with our sinnes and to kill and crucifie all our carnall corruptions Neither can wee by any other meanes so cleerely shew our loue to God as by hating sinne which aboue al things in the world is most hatefull and odious vnto him and the onely cause which maketh him abhorre euen his excellent creatures so that though hee loued them as being his owne workes yet he detested them being defiled with the filthie spots of sin yea so odious is sinne vnto our righteous God that he could not chuse but punish it in his dearely beloued sonne who bare our transgressions and sustained our persons and when there was no other way to subdue the power of sinne hee gaue it a mortall wound euen through the bodie of our blessed Sauiour and deliuered him to be crucified that by this meanes he might also kill and crucifie our corruptions Seeing therefore sinne is most odious and detestable in the eyes of God wee cannot better shew our loue towards him which his loue towards vs hath so well deserued than by hating and flying that which he so much abhorreth § Sect. 5 Secondly The second reason taken from Gods benefits Ephes 1.4 let vs call to our remembrance his innumerable benefits which are the vndoubted signes of his loue towards vs. First hee hath elected vs vnto eternall life that wee should be holy Seeing therfore he hath made special choise of vs amongst many who are reiected therfore let vs exceed others in a holy care of seruing him and auoiding those things which are displeasing in his sight hee also hath created vs to the end we should worship and serue him our Lord and Creator Act. 17.28 and therefore seeing we haue our being from him let vs in al our actions seeke his glorie and auoid sinne whereby he is dishonoured Yea hee hath not made vs the vilest of his creatures but reasonable men according to his owne image and likenes and therefore let vs not deface this glorious workmanship with the filthie spots of sinne He hath redeemed vs out of the cruell bondage of our spirituall enemies by giuing his sonne to be the price of our redemption and therefore seeing we are bought with a price so inestimable let vs not wilfully again make our selues the bondslaues of sinne and Sathan 1. Cor. 6.20 Luk. 1.74.75 2. Cor. 5.15 Rom. 6.6.8.18 but glorifie our redeemer in our bodies and in our soules seruing him in holinesse and righteousnesse all the daies of our liues He hath effectually called vs and selected vs out of the corrupt masse of mankinde and therefore let vs walke worthie our vocation 1. Thess 4.17 for God hath not called vs vnto vncleannesse but vnto holinesse He hath freely iustified vs imputing vnto vs Christs righteousnesse and pardoning all our sinnes both in respect of the guilt and punishment and therefore being made free from sinne let vs no longer liue therein but now become the seruants of righteousnesse and seeing he hath forgiuen much let vs also loue much labouring to manifest our loue by the fruites of holy obedience Luk. 7 47. He
himselfe to dwell in And then let vs consider that it is a most horrible indignitie against the maiestie of God to prophane with our filthie sinnes the holy temples of his most holy spirit and to make them more fit to be sties for filthie swine and vncleane spirits than mansion houses for God to dwell in Eph. 4.30 that by our sinnes we vexe and grieue the good spirit of God and make his lodging lothsome vnto him and so as much as in vs lyeth we driue him away and as it were thrust him out of dores if not by violence yet at least by our hard and vnciuill entertainement yea that by our sinnes we doe not onely defile but euen destroy the temple of God and thereby also cast our selues headlong into eternall destruction 1. Cor. 6.17 For if any man destroy the temple of God him shall God destroy as it is 1. Cor. 3.16 If therefore wee would not prophane Gods temple abuse his glorious presence vexe our holy guest destroy his mansion and our selues also let vs most carefully auoyde sinne and nourish all the good motions of Gods spirit wholy submitting our selues with cheerefull alacritie to be guided and gouerned by his directions and so we shal perfume these holy temples with the odours and incense of holy obedience 1. Pet. 2.5 which smelling sweetely in Gods nostrils will moue him to dwell in vs with pleasure and delight all the daies of this our pilgrimage and afterwards to transport vs into those eternall mansions of his kingdome of glorie where we shall continue in all ioy and happinesse for euermore CHAP. V. Of the second sort of preseruatiues to keepe vs from sinne § Sect. 1 ANd so much concerning the first sort of arguments grounded vpon loue The first reason taken from Gods all-seeing wisedome and all-filling presence the second sorte whereby we may be withdrawne from committing sinne may be taken from that feare and reuerence of God which ought to be in euery one of vs vnto which we may be moued by diuers effectuall reasons As first by the consideration of Gods all-seeing wisedome and all-filling presence whereby he seeth euen our most secret thoughts and is a present witnesse of all our hidden actions For this being remembred who dare in such a glorious presence commit that wickednesse which he knoweth hatefull vnto him before whom he committeth it He is counted an vngracious childe who will wittingly breake his fathers commaundement euen before his face and he is esteemed a desperat malefactor who dare presumptuously offend against the law in presence of his iudge how then can our vngracious impudencie and desperate presumption be excused who dare offend and sinne in the sight and presence of a father so gracious and of a iudge so iust § Sect. 2 Secondly The second reason taken from Gods exact iustice let vs call to minde Gods iustice which is so exact that rather then he would let sinne goe vnpunished he punished it in his deerely beloued sonne If therefore thou sin thou canst not corrupt him with bribes nor pacifie him with faire words nor ouercome him by intreatie nor stop the course of iustice with the intercessiō of friends For hath he not spared his sonne and will he spaire his seruants hath he punished sin in his owne childe and will he winke at it in a common subiect could neither the intreatie nor teares nor grones nor strong cryes nor bloodie sweate of his best beloued sonne appease his wrath and satisfie his iustice but that standing in our place hee must needes beare our punishment and being suretie for sinners he must die for sinne and shall they who are the principalls escape who in stead of pleading his paiment doe contemptuously refuse it and as it were tread it vnder foote It is true indeede that Christ suffered for vs that we might escape and paid our debt that it might not be required at our hand but seeing all sinners haue not their part of Christ and his merits but onely those that are in Christ and those onely are in Christ who walke not after the flesh but after the spirit seeing also those onely are partakers of all the gracious promises made in him who approue their faith by the liuely fruite thereof vnfained repentance and those onely doe truely repent who sorrow for their sins past hate their present corruptions and desire and indeauour to serue God in newnesse of life how can we haue any assurance that Gods iustice is satisfied for vs and that we haue escaped condemnation if we quench the good motions of Gods spirit and obey the flesh in the lusts thereof and if still being in loue with our sinnes we resolue to goe forward in our course of wickednesse § Sect. 3 Thirdly The third reason taken from Gods fierce anger against sin shewed in his fearefull iudgments executed vpon sinners let vs cal to our remembrance Gods fearce wrath conceiued against sinne and his fearefull iudgements which he hath executed vpon sinners and that not onely particular men but also whole states and common-wealthes Let vs call to minde the generall deluge in which all mankinde sauing eight persons were drowned the destruction of Sodome and Gomorrah by fier and brimstone the rooting out of the whole nation of the Cananites the reiection of the Iewes the ouerthrow and vtter defacing of those famous Churches of the Corinthians Galathians Ephesians Philippians Collossians Thessalonians and the rest mentioned in the Reuelation And to the examples of former times adde those which euery man obserueth in his owne experience and then consider withall that the cause which moued the Lord to execute in his iust displeasure these heauie iudgements vpon mankinde was nothing else but sinne and it will be a forcible reason to withdraw vs from it For the Lord is immutable and vnchangeable in his course of iustice and he hateth sinne now as deadly as in former ages neither will he spare vs more than others if we liue in our sinnes without repentance nay certainly as our sinnes being aggrauated by many circumstances are more odious vnto him so will the Lord proportionably inflict more heauie iudgements vpon vs then he hath vpon others whose sinnes haue not been so great and presumptuous For if the Lord giue vs now extraordinarie knowledge or at least the meanes thereof and we sinne against this knowledge and against our owne consciences if he hath in most abundant measure multiplied his mercies vpon vs and we hereby be made more vnkind and vngratefull if he hath giuen vs warning by innumerable examples of his heauie iudgements executed vpon others in former times and in our own daies yea euen in our owne sight layeth heauie punishments vpon such as haue committed no other sinnes then wee our selues are guiltie of and yet wee continue in our sinnes without repentance how is it possible but that wee should prouoke Gods fierce wrath against vs and draw downe violently vpon
madnesse to thinke that we can preserue our selues from sinne and yet intertaine all occasions thereof continually suffering the sparkes of Sathans temptations to fall as it were into the tindar of our corrupt affections It is not possible that he who is inclined to gluttonie and drunkennesse should containe himselfe from these sinnes if he giue himselfe to companie keeping and take his chiefe delight in pleasing his tast with the daintiest meates and drinkes or that he who is cholericke should refraine from anger and yet thrust himselfe into needlesse controversies and hot contentions or for him that is lasciuious to abstaine from vncleanesse and yet frequent vnchast companie reade wanton bookes view obscure spectacles vse filthie communication and pamper himselfe in gluttonie and drunkennesse In a word we cannot auoyde any sinne vnlesse wee also flee and shunne the occasions and meanes thereof and therefore let vs be as carefull and watchfull in the one as the other or els we shall most certainely loose our labours § Sect. 2 Secondly The second meanes to make conscience of the least sinnes if wee would not fall into greater sinnes we must also make conscience of those which are lesse and thinke with our selues that no sinne is small seeing the least deserueth the anger of God and euerlasting death otherwise if we willingly intertaine euen small corruptions we shall at length make no conscience of heynous transgressions and these little theeues being let in wil in time set wide open the doore of our hearts that the greatest and grossest may easily enter and so robbe and spoyle vs of all grace and goodnesse § Sect. 3 Thirdly The third meanes is continually to stand vpon our guard let vs continually stand vpon our guard carefully watching ouer our owne hearts that we be not surprised at vnawares for thousands are the baites which are laid to intrap vs and tenne thousand snares doth Sathan lay to intangle vs and therefore it behooueth vs to looke narrowly to our waies and to be alwaies as readie to giue Sathan the repulse as he to make the encounter And considering that if we doe not assault sinne it will most surely set vpon vs and at one time or other will giue vs the foyle if we onely lie at warde and neuer offer blow against this our enemie therefore it behooueth euery christian souldier not onely to giue sinne a repulse but also to wound it in the head and beate it downe that it may not againe assault him or at least not with wonted power and violence and for as much as he hath many enemies which cannot at once be ouercome therefore he is to labour to get euery day the masterie of some sinne and to bring it in subiection that so in continuance of time he may vanquish all and obtaine a full and finall victorie our all his corruptions § Sect. 4 Fourthly if we would not fall into grieuous sinnes The fourth meanes to rest on Gods assistance and not on our owne power wee must not stand in our owne power nor trust in our owne strength but wholy rest and relie vpon Gods promised assistance For if once we robbe God of his glorie and arrogate the praise of our victorie ouer sinne and Sathan vnto our selues the Lord will withdraw his helping hand and leaue vs vnto our selues till by our grieuous falles we haue learned to acknowledge our owne weakenesse and to rest wholy in the power of his might For as all other sinnes are odious vnto God so especially the sinne of pride because it maketh vile man corriuall with God in his praise and glorie of which he is most iealous and therefore the Lord suffereth euen his owne children to fall into grieuous sinnes that hereby they may be humbled and so vseth other sinnes as a counterpoyson to cure pride § Sect. 5 Lastly Ths sift meanes is feruent prayer seeing we stand not by our owne strength but by the power of Gods might let vs as often as we see our owne weakenesse and aptnesse to fall haue our recourse vnto God by feruent and effectuall prayer crauing his ayde and assistance that thereby we may be enabled to stand in the day of temptation And when by vertue thereof we haue giuen sinne the foyle and repelled Sathans suggestions let vs remember to returne praise and thankesgiuing to the Lord by whose helpe wee haue beaten backe our spirituall enemies and then wee may bee assured that the Lord will vphold vs by the power of his spirit from falling into sinne or if we doe fall he will speedily raise vs vp by vnfained repentance CHAP. VII That in the most sanctified remaine some reliques of sinne and the causes thereof § Sect. 1 ANd so much for the answering of Sathans first sort of temptations Sathans temptation whereby he discourageth the Christian in the worke of sanctification wherewith hee laboureth to hinder our sanctification by alluring vs to commit sinne now we are to speake of the other sort whereby he seeketh to discourage vs in this worke as being not only hard and difficult but euen impossible And these also are of two kindes the first taken from the great masse of our naturall corruptions and small measure of our sanctification the other from some actuall sinnes which we haue committed Concerning the first hee thus frameth his temptations Thou labourest much will hee say and tirest thy selfe in attaining vnto sanctification but all in vaine for doest thou not see on the one side the vnresistable violence of thy natural corruptions which continually choake in thee all the good motions of Gods spirit and forcibly draw thee into all sinne and wickednesse and on the other side thy small measure of grace and sanctification which is exceedingly stained with thy manifold imperfections How therefore can such weaknesse withstand such power And how is it possible that thy feeble spirit should ouercome thy strong flesh especially seeing it is assisted with the strong aides of the puissant world and the mightie power of innumerable diuels Neither art thou vainly to imagine that God will enable thee to ouercome all these difficulties for he hath giuen thee ouer to thine own weaknesse otherwise if it were his will to make thee one of his holy ones he could with the powerfull operation of his spirit long ago haue perfectly purged thee from al thy corruptions and giuen vnto thee a great measure of sanctification Seeing then it is impossible in respect of thy weaknesse and thine enemies power to accomplish this worke which thou hast taken in hand and seeing thou hast no assurance that God wil strengthen thee with his spirit which thou hast a long time resisted and vexed by quenching the good motions thereof thou hast now no shew of hope to effect that which thou desirest and therefore it were much better for thee to cease striuing against the streame of thy corruptions and to follow the naturall current of thy desires for when thou takest
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
and is readie againe to giue them the foyle and to leade them captiue into the same sinne if the Lord vphold them not so that inrespect of their owne strength they may fall againe as in former times Secondly the same causes still remaine which may moue the Lord to leaue them to themselues and suffer them to fall namely that hereby they may be more humbled and more seriously bewaile their corruptions that they may more earnestly implore his mercie and he more manifest it in pardoning their sinnes to the praise of his glorie Thirdly howsoeuer this is not vsuall with the children of God to fall diuers times into a sinne which is great and grieuous yet euery one findeth in his owne experience that he often committeth such sinnes as are not so heynous through infirmitie and weaknesse as to heare the word negligently and carelessely to be distracted with wandering thoughts in prayer to fall into vniust anger to lie and vse idle communication and such like of which notwithstanding repenting he is receiued vnto mercie So that it is not the often falling into the same sinne that excludeth vs out of the number of Gods children or debarreth vs of pardon so that we often repent lay holde vpon Christ with a liuely faith Neither do the scriptures limit and restraine Gods mereie and the vertue of Christs merits to the pardoning and taking away of diuers sinnes once committed but extend them also to the same sinne committed diuers times yea to all sinnes whatsoeuer of which we truely repent CHAP. XI Sathans temptations perswading the christian that he hath sinned against the holy Ghost answered § Sect. 1 ANd thus haue I answered Sathans temptations drawne from these sinnes which the weake christian hath fallen into Of the sinne against the holy Ghost but if he cannot so preuaile then he will falsely accuse them of those sinnes which they neuer committed and especially of that vnpardonable sinne against the holy Ghost taking aduantage of their ignorance that so he may plunge them into desperation and vtterly discourage them from going forward in the course of godlinesse The which his temptation is so vsuall and common that there is scarce any who are exercised in this spirituall warfare if they be conuerted vnto God out of their ignorance whom he doth not encounter with this weapon For as much therefore as ignorance is the chiefe ground of this temptation therefore the best meanes to strengthen our selues against it is to know what this sinne is which if we once vnderstand there is no daunger of being foyled in this assault What the sinne against the holy Ghost is The sinne against the holy Ghost is a generall deniall and oppugning of the truth and all religion of which the vnderstanding and conscience by the illumination of the spirit are perswaded and conuicted proceeding from an obstinate will and purposed malice against God and his truth The which sinne is committed of two sortes of men first of those who haue made profession of the truth and afterwards become Apostataes not from some part onely but from all religion condemning blaspheming and persecuting as hereticall and impious that truth which before they professed and of which they were perswaded And thus did Hymeneus and Alexander sinne 1. Tim. 1.20 of whom Paul speaketh 1. Tim. 1.20 Secondly of those who were neuer professors thereof Matth. 12.24.31 Steuen Gardner See his storie in the booke of Martyrs whose consciences notwithstanding are conuicted of that truth which they doe oppugne an example whereof we haue in the Scribes and Pharises Matth. 12.24.31 and in many of the learned Papists in these dayes who maliciously deny and persecute that truth which they know and are conuicted of § Sect. 2 Hereby therefore it appeareth that not euery grieuous sinne against knowledge and conscience is the sinne against the holy Ghost How to distinguish the sinne against the holy Ghost from other sinnes for thus Dauid offended who was a man according to Gods owne heart nor euery denying of the knowne truth if it proceede from feare and infirmitie and not from malice and obstinat rebellion for thus Peter sinned in denying his maister nor all kinde of opposing and persecuting of the truth if it bee not against knowledge and conscience but vpon blindnesse and ignorance for thus Paul offended before his conuersion 1. Tim. 1.13 as appeareth 1. Tim. 1.13 and many of the Iewes who crucified Christ as the Apostle Peter testifieth Act. 3.17 Act. 3.17 nor all malicious opposing against euery knowne truth but of the truth in generall and all true religion for this sinne is an vniuersall apostasie from God and his truth and not onely a defection from some particular point thereof So that though a man sinne against knowledge and conscience through infirmitie and not of malice though he deny the truth through feare and weakenesse though he persecute it through blindnesse and ignorance though he wittingly oppose against and willingly persecute some particular point thereof and yet hold and professe the generall howsoeuer he hath most hainously offended yet he hath not committed this vnpardonable sinne against the holy spirit and therefore is not excluded from repentance nor vpon his repentance from pardon and forgiuenesse Whereby it manifestly appeareth that these poore christians which labour vnder the burthen of sinne are meerely deluded by Sathans false suggestions and grosely abused through their owne ignorance when as he maketh them beleeue that they haue sinned against the holy Ghost But let such know to their comfort that so long as they would not commit this sinne or feare least they haue alreadie fallen into it they are as yet most free from it seeing it is not done of infirmitie or at vnawares but vpon a malitious will cleare knowledge and setled resolution § Sect. 3 But here the poore christian is readie to complaine that he is continually troubled with impious thoughts Of impious and blasphemous suggestions and horrible blasphemies against God and his holy spirit which he feareth to be the sinne against the holy Ghost I answere as before that seeing these thoughts are a trouble vnto him and seeing he feareth to commit this sinne thereby it is manifest that he is not fallen into it as appeareth by that which hath been said Secondly he is to know that his state is common with Gods faithfull children who are thus vexed especially in the conflict of temptations and before they haue receiued a great measure of faith and fulnesse of perswasion of Gods loue and fauour whereby they are moued intirely to loue him againe Neither needes this to seeme strange vnto any who considereth of that masse of naturall corruption which remaineth in vs euen after regeneration which continually boyleth and fometh vp the filthie scumine of wicked thoughts and blasphemous imaginations and of the malice of our spirituall enemie Sathan who is still readie to tempt vs by his suggestions to the