his best aduantage if not in the whole course of their liues yet at the houre of death when as they shall be able to make no resistance Promises made to those that fight Apoc. 2. 3. Secondly if wee fight against these enemies and valiantly ouercome the Lord hath promised to giue vs to eate of the tree of life which is in Paradice and the Manna that is hid and that he will write our names in the booke of life Apoc. 2 and 3. that is he will in this life bestow on vs all his spirituall graces and in the life to come replenish vs with such ioyes as neither eye hath seene 1. Cor. 2.9 nor eare heard nor heart of man conceiued 1. Cor. 2.9 Let vs therefore striue that wee may ouercome Nam breuis est labor praemium verò aeternum Our labour is but short but our reward shall be eternall On the other side if wee consider Sathans pay which he giueth vnto his souldiers we shall finde that it is nothing but the pleasures of sin for a season and in the end euerlasting death and destruction of bodie and soule For the wages of sinne is death as it is Rom. 6.23 Who therefore is so slothfull and cowardly that would not be encouraged Rom. 6.23 to fight the Lords battailes against our spirituall enemies with such promises made by him who is truth it selfe and cannot deceiue vs Who is so desperate and foole-hardie as to fight vnder Sathans banner seeing the pay which he giueth is euerlasting death and vtter confusion § Sect. 3 The third reason to moue vs to this fight The honor that will accompany our victorie is the honour which will accompanie this victorie for if earthly souldiers will purchase honour with the losse of life which is nothing els but the commendation of the Prince or applause of the vaine people what hazard should we not vndergo in fighting the spirituall combat seeing our grand Captaine the Lord of hoasts infinite multitudes of blessed Angels look vpon vs and behold our combat whose praise and approbation is our chiefe felicitie What peril should we feare to obtaine a crowne of glorie which is promised to all that ouercome and to become heires apparant of Gods kingdome On the other side the shame and confusion of face which shall ouertake them who cowardly forsake the Lords standerd and yeeld vnto Sathan when as they shall not dare to looke the Lord in the face whose cause they haue betrayed should serue as a strong motiue to encourage vs to the fight § Sect. 4 The fourth reason to perswade vs The necessitie of vndertaking this warfare is the necessitie of vndertaking this combat There is no man so cowardly that wil not fight when there is no hope in flight no mercie to be expected in the enemie no outrage and crueltie which will not be committed But such is our enemie that we cannot possiblie flee from him his malice is vnreconcilable his crueltie outragious for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone abridge vs of our libertie spoyle vs of our goods but he aimeth at our death and destruction of bodie and soule if therefore wee so carefully arme our selues against carthly enemies who when they haue done their vttermost rage can but shorten a miserable life how much more carefully should we resist this enemie who seeketh to depriue vs of euerlasting life and to plunge vs into an euerdying death Secondly this fight is necessarie because in our Baptisme we haue taken a militarie sacrament and promised faithfullie vnto the Lord that wee will continue his faithfull souldiers vnto the end fighting his battailes against the flesh the world and the diuell There wee haue giuen our names vnto Christ to whom wee owe our selues and liues by a double right both because he hath giuen them vnto vs and also restored them the second time when wee had lost them There wee are put in minde of his bloudshed for our redemption which should encourage vs to fight couragiously that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan Thirdly vnlesse wee fight this spirituall combat and in fighting ouercome wee shall neuer be crowned with the crown of glory for it is not giuen vnto any to triumph who haue not fought valiantly and subdued their enemies The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field or being entred haue presently yeelded themselues to be the captiues of Sathan but vnto those that fight couragiously and gloriously ouercome If any man saith the Apostle striue for a maisterie he is not crowned except he striue as he ought to doe 2. Tim. 2.5 So the Apostle Iames chap. 1. vers 12. pronounceth the man blessed that endureth tentation for when he is tried or rather as the words are when by triall he shall be found approued he shall receiue a crowne of life which the Lord hath promised to them that loue him Whereby it appeareth that none are crowned vnlesse they striue as they ought and therefore much lesse they which striue not at all that none are blessed but those who are tempted and being tempted endure the temptation that first we must be tried and by triall approoued before were we can receiue the crowne of life § Sect. 5 Lastly Those that will fight against our spirituall enemies are sure of victorie wee may be encouraged to this fight by certaine hope of victorie for we fight vnder the standerd oof Christ Iesus who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely wee might well be discouraged from vndertaking this combat but if wee looke vpon our grand Captaine Christ whose loue towards vs is no lesse then his power and both infinite there is no cause of doubting for he that exhorteth vs to the fight will so helpe vs that we may ouercome August Deficientes subleuat vincentes coronat When wee faint he sustaineth vs and crowneth vs when wee ouercome He hath alreadie ouercome our enemies to our hand and hath cooled their courage and abated their force He hath brused the serpents head so that he shall not be able to ouercome the least of his followers well may he hisse against them but he cannot hurt them for his sting is taken away Sathan was the strong man who possessed all in peace but our Sauiour Christ who was a stronger then he comming vpon him hath ouercome him and taken from him all his armour wherein he trusted and diuided his spoiles Luk. 11.21 22. We fought against mightie enemies and great potentates Eph. 66.12 but our Sauiour hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon the crosse Col. 2.15 and so through death hath destroyed him that had the power of death that is
Sauiour and Redeemer namely Christ Iesus who only saueth vs from our sinnes as it is Matth. 1.21 Neither is there saluation in any other as it is Act. 4.12 Matth. 1.21 Act. 4.12 For as there is but one God so there is but one Mediatour between God and man which is the man Iesus Christ as it is 1. Tim. 2.5 1. Tim. 2.5 And by him alone we haue redemption through his bloud euen the forgiuenesse of sinnes and that without any respect of our worthinesse but according to his rich grace Eph. 1.7 Eph. 1.7 Luk. 1.68 And though we do not exclude God the Father from the worke of our redemption for he is the author and first cause who hath so loued vs that hee sent his sonne to saue and redeeme vs nor the holy Ghost who applieth vnto vs the merits and efficacie of Christs death making them effectuall for our saluation yet if we speake properly our Sauiour Christ onely can be called our Redeemer and that in these respects first because he alone was ordained and deputed to perfect the worke of our redemption secondly because he onely was God and man both which were necessarily required in our Mediatour and Redeemer that hee might haue full right and abilitie to redeeme vs thirdly because hee alone gaue himselfe to bee the price of our redemption and lastly because in him onely there is perfect redemption as being our head who not only hath saluation in himselfe but also deriueth it to all the members of his bodie Thirdly I set downe the captiuitie it selfe out of which wee were redeemed namely not the captiuitie of Egypt or Babylon nor out of the slauerie of the Turke Spaniard or any other earthly Tyrant whose thraldome might well be bitter but not long because our liues are short and grieuous to the bodie but extendeth not to the soule but Christ hath deliuered vs out of the bondage of sinne Sathan hell and death in which we should haue been enthralled and fearefully tormented for euer and euer not in bodie alone but in soule also § Sect. 2 Fourthly 1. Pet. 1.18 How Christ is said to haue bought vs with a price I shew the price which hee hath giuen for our redemption namely not siluer and gold or any corruptible thing but himself euen his bodie to be crucified and his bloud to bee shed that so his fathers iustice being satisfied and his wrath appeased wee might be set free out of the thraldome of our spirituall enemies But it may be demaunded how it can truly be said that Christ hath redeemed vs by paying the price of our redemption seeing the scriptures testifie that by his power hee hath forcibly deliuered vs out of the hands of our spirituall enemies So Heb. 2.14 it is said that Christ destroyed him who had the power of death that is the diuell And Col. 2.15 the Apostle sheweth that hee hath spoyled principalities and powers and hath led them openly and triumphed ouer them And Luk. 11.22 hee is compared to a valiant champion who hath thrust the strong man Sathan out of his possession by which it may appeare that our Sauiour hath not redeemed vs by giuing a price after a legall manner but by force and as it were by conquest I answere that Christ hath both paid the price of our redemption and also hath deliuered vs forcibly by his power for hee paid the price vnto God to whom hee offered the sacrifice of himselfe that it might be a full satisfaction for sinne and a sufficient price to redeeme vs out of the captiuitie of our spirituall enemies and to purchase the fauour of God and our heauenlie inheritance in his kingdome and therefore in respect of God the Father to whom our Sauiour offred himselfe hee is said to haue redeemed vs by giuing a ransome for vs. But when Gods iustice was fully satisfied Christ dealt not with our spirituall enemies by intreatie much lesse offred hee this price of our redemption to Sathan for if no sacrifice might lawfully bee offered vnto any saue God alone much more vnlawfull was it that this sacrifice of Christs bodie should be offred vnto the diuell but by his almightie power hee ouercame the power of darknesse vanquished Sathan subdued death and broke open the prison of the graue and so by strong hand set all Gods elect at libertie For after that the debt of our sinnes was discharged our ransome paid and the handwriting of ordinances cancelled and nailed vnto the crosse these our spirituall enemies had no iust interest vnto vs nor any thing to alledge why they should longer hold vs in their captiuitie but yet the strong man who had taken possession would not willingly lose it vnlesse hee were ouercome with a greater strength and therefore our Sauiour Christ hauing bought vs of his father and so become our true owner buckled with our spirituall enemies ouercame these principalities and powers triumphed gloriously ouer them and freed vs out of their tyrannicall iurisdiction But it may bee obiected that wee were captiues vnto Sathan and therefore the price of redemption was to be paied vnto him and not vnto God the father who held vs not in his captiuitie I answere that though Sathan held vs in his captiuitie yet not in his owne right for wee had not sinned against him to whom we were not bound to performe obedience nor were indebted vnto him but wee had sinned against God whose seruants wee were by right of creation and had infinitly runne into his debt which we were altogether vnable to pay and therefore like a iust iudge he condemned vs to the perpetuall prison of death and committed vs to the custodie of Sathan as vnto a iaylor to be kept in his bondage till we had satiffied for our sinnes and discharged our debt which being impossible to vs our Sauiour Christ hauing assumed our nature and become our suretie and mediator payed that we owed and suffered that which we had descrued and so fully satisfying his fathers iustice hath purchased our redemption so as now Sathan had no more anthoritie to retaine vs in his captiuitie then the iaylor hath of holding him in prison who by the iudge is released or the executioner of hanging him whom the iudge hath acquitted or pardoned And therefore tyrannically exercising still his iurisdiction our Sauiour by strong hand ouercame him and all the power of hell that so he might set vs at libertie whom his fathers iust sentence had acquitted and his mercie pardoned The last thing to be considered is the end of our redemption namely that we should no longer serue sinne and Sathan out of whose bondage wee are released but become the seruants of Christ who hath redeemed vs seruing him in holines and righteousnes all the daies of our liues that so glorifying him here on earth he may glorifie vs in heauen and make vs partakers of those euerlasting ioyes which by his death and bloodshed he hath purchased for vs. CHAP.
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
fort we had bestowed his rich treasures therefore in his iustice he sent his sergeant death to arest vs and to cast vs in the prison of vtter darkenes there to remaine in the custody of sathan our most malitious iaylor till we had fully discharged our debt and made full satisfaction to his iustice which wheÌ„ we were altogeather vnable to perfourme it pleased our sauiour Christ in his infinite loue towards vs to become our suerty and to take vppon him the answering of our debt which he fully discharged in as exact a manner and measure as the iustice of God required for whereas wee are bound to performe perfect obedience to the lawe he performed it for vs where as wee for our disobedience were subiect to the sentence of condemnation the curse of the law and death of body and soule he was condemned for vs and bore the curse of the lawe and dyed in our stead an ignominious death whereas we deserued the anger of God and to bee kept prisoners in the graue vnder the dominion of death he endured his fathers wrathfull displeasure and himselfe was for a time held captiue of death in the graue that so he might reconcile vs to his father and set vs at libertie In a word whatsoeuer we owed Christ discharged whatsoeuer wee deserued hee suffered if not in the selfe same punishments for hee could not suffer the eternall torments of hell yet in proportion the dignity of his person giuing value vnto his temporarie punishments and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell Seing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice God cannot in equitie exact of vs a second payment no more then the creditours may iustly require that his debt should be twice payd once of the suerty and againe of the principal Neither now hath Gods iustice any thing to shew against vs for the lawe which was the hand writing of ordinances which made against vs and as it were a bond whereby wee were obliged and bound to God the father either to performe obedience or to vndergoe the penaltie euen euerlasting death and condemnation is now cancelled taken away and fastened to the crosse of Christ as the Apostle affirmeth Col. 2.14 So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing cancelled the handwriting or bond in which wee were obliged and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance and lay hould vpon our sauiour Christ and his merites by a liuely faith we haue our quietus est and generall acquittance which God himselfe hath pronounced from heauen in the presence of many witnesses saying This is may welbeloued son in whom I am well pleased that is in whome I am delighted restfully satisfied wel coÌ„tented Mat. 3.17 CHAP. XXXIIII Of the third Argument grounded vpon Gods truth § Sect. 1 THe third argument Of Gods truth in his promises whereby all those who repent and beleeue may bee assured of the pardon remission of their sins is grouÌ„ded vpon Gods truth for the Lorde is most true yea truth it selfe and all his promises in Christ are yea and amen 2. Cor. 1.20 Apoc. 1.7 hee is a faithfull and true witnesse and whatsoeuer hee hath spoken shall be accomplished so that though the heauens decay and waxe olde like a garment though the sunne loose his light and the moone be turned into bloud though the earth tremble and quake and the foundations of the mountaines bee mooued and shake yea though heauen and earth and all things therein contained perish and passe away Matth. 5 1â— yet shall not one iote or title of his word fal to the ground vnaccomplished And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe for he is Iehoua who hauing his essence and being in and from himselfe alone giueth being vnto all things else especially to his worde and promises But hee hath promised to all beleeuers and repentant sinners that hee will in Christ Iesus pardon al their sins and will receiue them into his grace and fauour and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation truly repenting vs of all our sinnes wee may assure our selues that though our sins be neuer so many and grieuous yet the Lord will receiue vs to mercy and pardon and forgiue them § Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen That Gods regal stile assureth vs of mercie and forgiuenesse may haue some ground whereupon to rest when it is ready to faint some spirituall weapons whereby it may defend it selfe and beate backe the violence of Sathans tentations I will make choise of some amongst many of the comfortable promises of the gospell made vnto all repentant sinners First therefore let vs consider that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters to be read of all his subiectes he thus proclaymeth it Exod. 34.6 The Lorde the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth 7. Reseruing mercy for thousands forgiuing iniquitie and transgression and sinners wher we may obserue that the greatest part of his stile coÌ„sisteth of his mercy gratiousnes long suffering goodnes readines to forgiue the iniquities of repentant sinners as therfore wee cannot offer a greater disgrace to a mightie prince then to denie or call into question any part of his tytles or regall stile so we cannot more dishonour the prince of princes and soueraigne king of heauen earth then by doubting of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe seeing then he professeth and proclaymeth himselfe to bee a gratious mercifull long suffering God who is alwaies readie to forgiue repentant sinners when they implore his mercie let vs not offer God that disgrace to rob him of any part of his glorious titles nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs. § Sect. 3 Moreouer this is one maine part of the couenant of grace That Gods â—ouenant assureth vs of the remission of our sinnes which the Lord professeth that he will make with his church and people namely that he will forgiue their iniquitie and remember their sinnes no more Ier. 31.34 the counterpaine of which couenant we haue Heb. 10.16.17 and therefore if we on our part performe the condition of this couenant
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
spirit may be saued in the day of the Lord Iesus 1. Cor. 5.5 § Sect. 5 It may be that the worke of mortification and regeneration doth goe slowly forward Though our spirituall growth be show yet it is certaine and the Lord may for a time let our corruptions beare great sway in vs to the end he may hereby truly humble vs with the sight of our infirmities and take away from vs all selfe-confidence presumption and cause of boasting and cause vs wholy to relie vpon his mercie and Christs merits but though it go on slowly yet it shall goe surely because it is not begun and continued by our selues for we cannot so much as thinke a good thought but all our sufficiencie is of God as it is 2. Cor. 3.5 2. Cor. 3.5 neither can we so much as will and desire that which is acceptable in Gods sight for it is he that worketh in vs the will and the deed Phil. 2.13 euen of his good pleasure as it is Phil. 2.13 And therefore these holie desires which are the beginnings and first fruites of regeneration being the worke of Gods spirit he will finish and perfect that which he hath begun till at last we be fully freed from our corruption and indued with vnspotted holines and sanctification Phil. 1.6 According to that Phil. 1.6 I am perswaded of this same thing that he who hath begun this good worke in you will performe it vntill the day of Iesus Christ For as with the Lord himselfe there is neither change nor shadow of change Iam. 1.17 Mal. 3.6 Rom. 11.29 Iam. 1.17 Mal. 3.6 so also are his gifts and calling without repentance as it is Rom. 11.29 § Sect. 7 If therefore we haue but a desire to forsake our sinnes If we earnestly desire perfectiō the Lord will perfect vs and in the meane time pardon our imperfections and to attaine vnto true sanctification this desire is Gods worke which he wil finish accomplish according to that Psal 145 19. He wil fulfill the desire of them that feare him For if the Lord doe euen presse vpon vs whilest we doe not desire his companie if hee stand waiting and knocking at the doore of our hearts calling and crying vnto vs that we will open and giue him entrance when his holie spirit hath inflamed vs with true loue of him and opened our hearts with an earnest desire to haue him enter will he now thinke you goe away and refuse to come in when wee inuite him Nay assuredly for he hath promised the contrarie Reuel 3.20 Behold saith he I stand at the doore and knocke if any man heare my voice and open the doore I will come in vnto him and sup with him and he with me that is I will make him a rich banquet of my heauenly graces and giue him to drinke the water of life of which whosoeuer drinketh shall neuer be more a thirst but it shall be in him a well of water springing vp into euerlasting life as our Sauiour speaketh Ioh. 4.14 So our Sauiour Christ calleth such as thirst vnto him Ioh. 7.38 Reu. 21.6 If any man thirst let him come to me and drink And I will giue to him that is a thirst of the well of the water of life freely If therefore we haue a thirsting desire after Gods spirit and the graces thereof we shall in Gods good time be satisfied and filled with the full measure of them And in the meane time though our infirmities be neuer so great and manifold yet in Christ God wil be well pleased with vs when as our corruptions do displease our selues so that we earnestly desire to be freed from them and to serue the Lord in righteousnes and holines of life For the Lord esteemeth more of our will than of our deedes and of our holie endeuour than of our best workes because this is the seruice and sacrifice of our hearts wherewith aboue all other things hee is most delighted and therefore Da cordi Deo sufficit Pro. 23.26 Giue thy hart to God and it sufficeth Prou. 23.26 For the Lord is our most gracious father whose loue farre exceedeth the loue euen of tender mothers Esa 49.15 Esa 49 15. and 66.13 Looke therefore what affection the tender father or mother beareth and sheweth towards their childe and such nay infinit more will the Lord shew towards vs as himselfe professeth Mal. 3.17 And I will spare them Mal. 3.17 as a man spares his owne sonne that serueth him Now we know that if a child endeuour to to his dutie and striue to doe his best though through want of power or skill hee is not able to doe as he would those things which his father inioyned him there is no louing father but will winke at his imperfections and accept his wil commending his obedience and dutifull endeuour though the worke in it self deserue no commendations how much more therefore will our heauenly father whose loue is infinite and without all compare be wel pleased with vs in the middest of our infirmities if we haue a desire and care to serue him The Lord is our shepheard Psal 23.1 Ioh. 10. and we his flock and the sheep of his pasture as it is Psal 23.1 and Ioh. 10. Now if a sheepe be intangled in the briars so as hee cannot follow the shepheard though he heare his voyce calling vnto him yet if hee struggle and striue to come out to the vttermost of his power and bleat for the shepheards helpe when he cannot help himselfe hereby it appeareth that hee is one of his flocke which the good shepheard will not suffer to be lost whereas indeed if he want not power alone but will also to be freed and to follow after it is cleere that he belongeth to another sheepfold so if when wee are intangled in the briars of our corruptions and so hindred with our imperfections that wee cannot follow the great shepheard of our soules Iesus Christ in the path of righteousnes which leadeth to the sheepfold of euerlasting happines though wee heare his voyce calling vnto vs yet if with the sillie sheepe we struggle and striue to be freed from the snares of sinne and when wee cannot free our selues by our power doe as it were bleate and after our sheepish manner implore the help of our carefull shepheard crying out with the Apostle Paul that blessed sheepe of Christ Wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death as it is Rom. 7.24 then will our louing shepheard Iesus Christ in his good time come and loose vs and if with strugling in the briars of sinne we are so disabled that we cannot goe he will take vs like the straied sheepe vpon his shoulders and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse Neither can it possibly be that our heauenly shepheard who of purpose came into the world
sonne we may returne againe and be receiued into his euerlasting loue and fauour § Sect. 4 Secondly That spirituall afflictions tend to our mortification the Lord sendeth afflictions to mortifie in vs the old man the flesh and vnregenerate part now the flesh is not onely in our bodie but also in our soule and euery part and facultie thereof and therefore the Lord doth not afflict the bodie alone with outward calamities but euen the soule also with griefe of minde and horrour of conscience with the waight of sinne and sense of his wrath to the end that our corruptions both in bodie and soule may be mortified the old man with the lusts thereof crucified and in the end fullie abolished Iere. 4.4 And therefore doth the Lord breake our hard and stonie hearts therefore doth he plowe and teare them vp like fallow ground to the end that the seede of his grace being sowne in them may take roote fructifie and bring forth a plentifull haruest of godlinesse to his glorie and our comfort It is not therefore for want of loue that our heauenly father doth thus bruse vs and euen crush vs in peeces it is not because he will reiect vs and cast vs of but when we are truely humbled when our hard hearts are softned and our spirits broken and made contrite then will he regard vs and shew his tender loue and mercifull kindnesse vnto vs as he hath graciously promised Matth. 12.20 The brused reede will he not breake Matth. 12.20 Psa 51.17 and smoking flax shall he not quench So Psal 51.17 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise And the Prophet telleth vs that our Sauiour Christ was sent into the world to preach glad tidings vnto the poore to binde vp the broken harted c. to comfort all that mourne Esa 61.1 2 3. to giue them beautie for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines c. as it is Esa 61.1.2.3 Luk. 4.18 § Sect. 5 Lastly Gods dearest children subiect to spirituall affliction that the afflictions of the minde the apprehension of Gods wrath the sting of sinne and torments of conscience are not any true and certaine signes of Gods hatred hereby it plainely appeareth in that the most deare children of God haue been subiect to them and that in great measure For example Iob who by Gods own testimony was the iustest man that liued on the earth Iob. 1.8 Iob. 1.8 notwithstanding was so grieuously afflicted both in body and minde that he bursteth out into these grieuous complaints Iob. 6.4 9.17 18. 13.24.26 16.9 19.11 Iob. 6.4 The arrowes of the almightie are in me the venime whereof doth drinke vp my spirit and the terrors of God fight against me And chap. 9. vers 17. He destroyeth me with a tempest and woundeth me without cause 18. He will not suffer me to take my breath but filleth me with bitternesse So c. 13.24 Wherefore hidest thou thy face and takest me for thine enemie And v. 26. Thou writest bitter things against me and makest me to possesse the iniquities of my youth And c. 16.9 His wrath hath torne me and he hateth me and gnasheth vpon me with his teeth mine enemie hath sharpned his eyes against me And. c. 19.11 He hath kindled his wrath against mee and counteth mee as one of his enemies Looke also vpon the example of the Prophet Dauid who though he were a man according to Gods own heart yet was he made to drinke a deep draught in this cup of inward afflictions and was vexed not only outwardly in his estate goods and body but also in his soule with the sense of Gods wrath with the waight of sinne and the terrors and torments of conscience which make him to vtter these and such like pittifull complaints in the booke of the Psalmes Psal 6.3 Psal 6.3 My soule is also sore troubled but Lord how long wilt thou delay And v. 6. I fainted in my mourning I cause my bed euery night to swim and water my couch with my teares So Psal 38.2 Psal 38.2.3 Thine arrowes haue light vpon me and thine hand lieth vpon me 3. There is nothing sound in my flesh because of thine anger neither is there any rest in my bones because of my sinne 4. For mine iniquities are gone ouer mine head and as a waightie burthen they are too heauie for me c. And Psal 88.7 Thine indignation lieth vpon me Psal 88.7.14 15 16. and thou hast vexed me with all thy waues And v. 14. Lord why dost thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off So in the 77 Psalme he taketh vp this lamentable complaint vers 7. Psal 77.7 8 9 10. Will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercie cleane gone for euer doth his promise faile for euermore 9. Hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure 10. And I said this is my death Looke also vpon the Apostle Paul who though he were a chosen vessel whom God had seperated from his mothers wombe to carrie his name before the Gentils and is is Act. 9.15 Act. 9.15 Gal. 1.15 2. Cor. 6.4 5 6 7 8. Gallat 1.15 yet was hee afflicted grieuously not onely outwardly in body as hee professeth 2. Corinth 6.4.5.6.7.8 c. but also in minde for the messenger of Sathan was sent to buffet him 2. Cor. 12.7 8. and hee had a long time a pricke in the flesh from which hee could not be freed though he often begged this fauour at Gods hand as appeareth 2. Cor. 12.7.8 And the burthen of sinne grieuously afflicting his conscience forced him to cry out Rom. 7.24 Rom. 7.24 O wretched man that I am who shall deliuer me from the body of his death § Sect. 6 So that by these and many such like examples That Christ himselfe indured these spirituall afflictions 1. Cor. 10.13 1. Pet. 5.9 Esa 53.3 that is manifest vnto our comforts which the Apostle speaketh 1. Cor. 10.13 There hath no temptation taken you but such as appertaineth to man for the same afflictions which we suffer are accomplished in our brethren which are in the world as it is 1. Pet. 5.9 Yea the same and farre greater were indured by our head Iesus Christ himselfe who receiued deepe and grisly woundes in respect of those small scratches which we suffer and drunke the full cupe of Gods heauie displeasure of which we onely sip or taste for he was not onely in his outward state deiected and reputed as an abiect amongst men nor persecuted by his cruell enemies alone euen to
the takeing away of his precious life by a cruell and shamefull death but also inwardly in his soule he sustained farre more heauie crosses thē that which he outwardly carried on his shoulders though the waight thereof caused him to faint for wearines for to say nothing of Sathans temptations and the power of hell which was set against him let vs consider of that bitter agonie which he sustained in the garden where the burthen of Gods anger for our sinnes was so heauie vpon him that it pressed out of his blessed body a sweate of water and blood neither was he presently cased of this vnsupportable waight but he was faine to beare it euen vnto his crosse neither was he comforted in minde when the panges of death had taken hold of his body but euen then he was so vexed with the sense of his fathers displeasure that in bitternesse of soule he crieth out my God My God why hast thou forsaken me Not that he despaired vtterly of Gods loue and assistance or thought himselfe a reprobate and castaway for he calleth him stil his God but the deitie hauing for a time withdrawne it selfe to the end the humane nature might suffer that punishment which we had deserued euen vnto death it selfe which otherwise it could not haue been subiect vnto he vttereth this speech truely according to his present sense and apprehension Now if we consider who it is that was thus grieuously afflicted both in body and minde we shall finde that it was not one hated of God but his onely begotten and best beloued sonne in whom he professeth himselfe to be well pleased Matth. 3.17 Matth. 3.17 Seeing therefore our Sauiour Christ who was the natural sonne and heyre of God and so tenderly beloued of his heauenly father that in him hee loueth all his children did notwithstanding indure not only grieuous afflictions of body but the intollerable burthen of his fathers displeasure in his soule also Why should we imagine that either our outward or inward afflictions are any signes or argumēts that God hateth or hath reiected vs especially considering that he hath predestinated vs to be made like to the image of his sonne not only in his glory but also in his afflictiōs so that first we must suffer with him after raigne with him Rom. 8.29 2. Tim. 2.12 Obiection 1. Pet. 2.22 as it is Ro. 8.29 2. Tim. 2.12 But it may be obiected that our Sauiour Christ suffered all this not for any sinne that was in himselfe for he did no sinne neither was their guile found in his mouth 1. Pet. 2.22 but he was wounded for our transgressions he was broken for our iniquities as it is Esa 53.5 Esa 53.5 And therefore considering that the Lord did thus hate sinne euen when his dearely beloued sonne did take it vpon him how much more will he hate it in vs Answere 1. Pet. 3.18 if he so seuerely punished his deare darling when he had taken the sinnes of others vpon him how fearefull punishments are prepared for the sinners themselues I answere that indeede Christ who was iust did suffer for vs who were vniust as it is 1. Pet. 3.18 and that sinne is so odious to Gods eyes that rather then it should not be punished he would punish it in his deerely beloued sonne the consideration whereof should make vs also to hate and fly from it as the greatest euill but yet this should be so farre of from discouraging vs or from making vs doubt of Gods loue that nothing in the world doth more assure vs thereof no consolation can be imagined more comfortable for what greater testimonie of Gods loue can be imagined then that whē we were strangers yea enemies to God Rom. 5.10 he should send his deare beloued son to die for vs to the end that by this meanes his iustice might be satisfied his wrath appeased and we being receiued into grace fauour might be made heires of euerlasting life what greater assurance can we haue that our sins are forgiuen vs then that they are alreadie punished in Christ it being against the iustice of God to punish the same sinnes twice What stronger argument can be brought to proue that we shall neuer be subiect to Gods wrath nor be cast away in his heauie displeasure than that our Sauiour hath borne his fathers anger to the end hee might reconcile vs vnto him and therefore though our Sauiour suffered these outward and inward afflictions not as he was the dearely beloued sonne of God who was free from sinne but as he was our mediator who had taken vpon him our sinnes to the end he might satisfie his fathers iustice yet seeing he indured these things in our stead to the end we might be freed from them hence ariseth vnto every true christian sound comfort and certaine assurance of Gods loue and goodnes towards him ¶ Sect. 7. A daungerous temptation grounded vpon our not-profiting by affliction But the tempter will further vrge his obiection after this manner let it be graunted will he say that God doth chastise sometime his children whom he loueth both with outward and inward afflictions and that they suffer euen the same miseries which thou indurest yet seeing they are sometimes punishments also which he inflicteth vpon the wicked hence thou canst not gather that they are fatherly chastisements and signes of his loue to thee nay contrariwise thou maiest assure thy selfe that they are fearefull punishments and signes of Gods hatred which God in iustice inflicteth on thee for thy sinnes that others may bee warned by thine example For if they were chastisements and fatherly corrections then would they indeede correct thee that is reforme and amend thee for this is the end why God inflicteth them on his children and his end cannot be frustrate but in thee there is no reformation wrought nor any increase of patience whereas in the faithfull tribulation bringeth forth patience Rom. 5.3 as euen by the Scriptures it is manifest Nay contrariwise when the hand of God is vpon thee thou bewraiest great impatiencie and vtterest inconsiderate speeches which tend to Gods dishonor giue offence to the world and wounde thine owne conscience And therefore howsoeuer to other these are fatherly chastizements yet to thee they are seuere punishments which mooue thee rather to despare than assure thee of Gods loue That it is no fit time to iudge of our spirituall graces in the conslict of temptations To this we answer that it cannot be denied but that Gods corrections doe correct and amend his children and that afflictions serue to the encreasing of their patience faith and other graces but yet let vs know that Sathan playeth the false deceauer when he moueth vs to looke for the assurance of Gods loue and for our amendment increase of Gods grace in the very time when the hand of God is vpon vs whilest the conflict lasteth and the temptation grieuously shaketh and battereth vs
which are past and endeuoureth to forsake them in the time to come For naturally we are blinde and yet doe not perceiue our blindnesse we are most sinfull and miserable and yet doe not see our sins and miserie but with the proud Pharisie and iusticiarie Papist wee thinke our selues righteous and with the Church of the Laodiceans we imagine that we are rich and haue need of nothing not knowing that wee are wretched miserable Reuel 3.17 pour-blind and naked vntill it please the Lord to annoynt our eyes with the eye-salue of his spirit whereby we are enabled to discerne the pure gold of Christs merits which only maketh rich from the drosse of our owne workes and the white raiment of Christs obedience from the polluted ragges of our owne righteousnesse And though wee see our sinnes yet naturally wee are not sorie for them nay we delight our selues with their remembrance or if we sustaine any griefe it is not for the sinne but for the punishment which either wee feele presently inflicted or feare as being hereafter threatned vntill it please the Lord to adopt vs for his sonnes and to giue vs the spirit of adoption which mooueth vs to grieue and sorrow for our sinnes not so much for feare of punishment as for son-like affection because by our sinnes we haue dishonoured and displeased our gratious and louing father and because wee cannot wholie mortifie them so long as wee continue in this life we lamentably crie out with Paul Wretched man that I am who shall deliuer me from this bodie of death And because we know that we shal be neuer freed from it altogether so long as wee liue wee wish earnestly with the Apostle that we may be speedily dissolued being contented to part with our liues because wee can no otherwise part with our sinnes Whosoeuer therefore hath this sorrow for sinne hee may be assured of his election and saluation for 2. Cor. 7.10 as it is 2. Cor. 7.10 this godly sorrow causeth repentance vnto saluation not to be repented of whereas worldly sorrow causeth death and all the promises of life and eternall happinesse are made onely to such repentant sinners and to them onely they appertaine And as Gods children are grieued for their sinnes past so doe they hate and detest them as in all others so especially in themselues which hatred causeth them to flee from them and auoide all occasions which might cause them to fall into the like wickednes striuing and endeuouring to mortifie their lusts and euill concupiscences and to leade their liues in holinesse and righteousnesse because herewith their heauenly father is well pleased Whereas the wicked man if hee bee not restrained with a seruile feare of Gods iudgements or of temporarie punishments goeth on in his sinnes with pleasure and delight adding drunkennesse vnto thirst and drawing iniquitie vnto him with the cords of vanitie Whosoeuer therefore haue this son-like care and holie endeuour of forsaking their sinnes and betaking themselues to serue the Lord in the duties of holinesse and righteousnesse they may bee assured that they are elected and adopted to be the sonnes of God but those who haue no such purpose can neuer haue this assurance for if they were the sonnes of God they would be affected like louing children to such a gratious father § Sect. 5 The fift signe of the childe of God elected to saluation The fift signo is an hungring desire after Christs righteousnesse Ioh. 7.37 Reuel 21.6 is when as feeling his owne miserie and wretchednesse he earnestly desireth and euen as it were hungreth and thirsteth after Christs righteousnesse looking for life and saluation in him alone for such as these our Sauiour Christ calleth vnto him Ioh. 7.37 If any man thirst let him come vnto me and drinke and to such he promiseth euerlasting happinesse Reuel 21.6 I will giue to him that is a thirst of the well of the water of life freely of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4. but it shall be in him a well of water springing vp vnto euerlasting life And to this we may adde also an high and incomparable estimation of Christ and his righteousnesse after that wee are assured of them whereby wee prise and value them so much aboue all worldly things that with Paul we esteeme them all but drosse and dung in respect of gaining Christ Phil. 3.8 Phil. 3.8 and are content not onely with the Merchant to sell all wee haue that we may buy these precious pearles but also to suffer tribulation anguish persecution famine nakednesse perill sword yea death it selfe Rom. 8.35 rather than wee would be separated from the loue of Christ as the Apostle speaketh Rom. 8.35 § Sect. 6 The sixt signe of the childe of God The sixt signe is the inward fight betweene the flesh and the spirit is the inward combat which they feele betweene the flesh and the spirit whereby on the one side they are drawne vnto sinne and on the other side incited vnto holy obedience now delighted in the lawe of God and yet soone after led captiue vnto sinne one while rowing against the tide of their carnall affections and another while carried violently downe the streame by reason of their weakenesse and the strength of their in-bred corruption For naturally we goe al one way without any stop opposition or resistance euen the broad way which leadeth to hell and destruction naturally we serue sinne and willingly subiect our selues to liue in the bondage of our spiritual enemies vntil the Lord doe with his holy spirit renew our will and sanctifie our affections working in vs an earnest desire to come out of this miserable captiuitie that we may attaine vnto the glorious liberty of the sonnes of God which renewing and sanctification because it is done but in part therefore is it opposed by the contrary corruption which wee haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs doe the flesh hindreth and inforceth vs to leaue vndone with whatsoeuer the spirit is delighted with that the flesh is vexed and displeased and this spirituall fight is in all Gods children as appeareth Rom. 7.23 Gal. 5.17 which should bee so farre from discouraging vs Rom. 7.23 Gal. 5.17 that nothing more can assure vs of our election for naturally we are all flesh wholy submitting our selues to be ruled by Sathan neither is there any fight or opposition in vs for Sathans kingdome is not deuided against it selfe and whilest the strong man wholy keepeth the house all that he possesseth is in peace vntill our Sauiour Christ by the operation of his spirit thrusteth him out of his possession and seeketh to rule in vs by the scepter of his word and then the diuell rageth and striueth to keepe his hold and the flesh stormeth desiring still to serue his old maister When therefore we feele
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
tedious If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine but if he runne long in the pasture vnbroken and vntamed when he is brought to the yoke he strugleth and striueth and therewith gaulling his necke draweth with exceeding payne and irksomenesse and so if in our youth we accustome ourselues to beare the yoke of obedience it wil be easie and pleasant but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen and the bearing of Christs yoke through our impaciencie and the rebellion of our nature will gaule and vexe vs. Thirdly the sooner wee turne vnto God the more ioy peace and comfort shall we haue in the whole course of our liues for what ioy may bee compared with the ioy in the holy Ghost Pro. 15.15 what peace is like the peace with God the peace of conscience when as we are sure that we are now friends who before we were enemies and children of God and heires of his euerlasting kingdome of glory who in time past were children of wrath and fire brands of hell what comfort in the world can be imagined like vnto the consolation of Gods spirit which is able to make all afflictions light and euen death it selfe sweet and pleasant vnto vs but this ioy peace comfort doe all companie our true conuersion vnto God and therefore who would deferre it for one day seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them but they who feele inioy them Whereas on the other side if we deferre our cōuersion in the meane while wee are continually subiect to the checkes and terrours of an euill conscience in feare of Gods iudgements and eternall damnation and though in outward shewe wee may bee exceeding merie and pleasant yet our mirth is ful of sorrow and our ioy of bitternes and of such laughter wee may say thou art madde and of this ioy what is that which thou doest as the Wise man speaketh Eccle 2.2 for it is but Sardonicus risus laughter from the teeth outward which is straight controuled with some inward pange or checke of conscience Fourthly the sooner wee turne vnto the Lord the longer time we shall spend in his seruice which in truth is perfect liberty now what can bee more delightful vnto any Christian heart then to serue our creatour from the daies of our youth to shew our thankfulnesse to God our redeemer for all the inestimable benefits which he hath bestowed vpon vs by causing our lights to shine before men and by glorifying his name in our godly Christian liues what can be more pleasing to a thankfull mind then to take all occasions of expressing thankfulfulnesse to him vnto whom we are so much bounden Lastly as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace so also wee securely expect death and giue it entertainement when it commeth with cheerefull countenance for being conuerted vnto God we are at peace with him and in his loue and fauour wee are assured that the curse of the law is nayled to Christes crosse that he was condemned that we might be iustified and put to death that wee might liue eternally that he is gone before vs into heauen to prepare vs a place there and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him that he hath taken away the sting of death which is sinne and hath made a soueraigne medicine against this poyson with his precious bloud and therefore being conuerted vnto God we need not to feare death nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all As it is Phil. 1.23 neyther need wee to feare the destruction of this earthly tabernacle seeing wee are assured that we haue a building giuen vs of God a house not made with hands but eternall in the heauens as it is 2. Cor. 5.1 Moreouer we shall not need to feare either suddaine death or an euill death for it cannot be suddaine to them who are alwaies prepared Nee potest malè mori qui benè vixit August neither can he die ill who hath liued well On the other side those who deferre their repentance and turning vnto God when death approcheth are filled with horrour feare when as they see that they are still subiect to the curse of the law and euery minute in danger of Gods fearfull iudgements when as the waight of sin presseth them Sathan and their owne conscience accuseth them death waiteth on them to bring them to euerlasting death hell and destruction And therefore seeing so many benefits accompanie our speedy conuersion both in life and death and so many euils follow our delayes let vs not be moued by Sathans tentations the sweetenesse of sinne nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day but let vs now harken whilest God yet calleth vs and take the good and acceptable time when he offereth it vnto vs. § Sect. 4 The eight motiue to perswade vs to speedy conuersion The 8. motiue because repentance deferred to olde age is not so excellent or acceptable is that our turning vnto God being deferred to our olde age or till the time wee lie sicke on our deathbeddes is not so excellent in it one nature nor so acceptable vnto God as if it were performed in the time of our youth for what great matter is it if wee leaue our sinnes when they are readie to leaue vs to renounce the world with the riches honoures and pleasures thereof when they are readie to abandon vs to imbrace mortification when as our bodies are mortified with sickenesse and brought to the gates of death to giue to the pore when wee can keepe our goods no longer to forgiue our enemies when as we can not offer them any further wrong or violence to cōmend our wiues and children into the hands of God when as we our selues can no longer defend and prouide for them to cease to sweare and blaspheme Godes name when as soone after wee shall cease to speake moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs nor craue his helpe till wee are abandoned of all other succour nor offer to come into his seruice before wee are ready to goe out of the worlde and that rather for feare of punishment and hope of reward then for any loue we beare to our Lord and maister But let it be granted as in trueth it cannot bee denied that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy should wee take occasion hereof to deferre our conuersion and to continue in our sinnes should his loue and mercy towardes
assure our selues that we are not in the number of those whom Christ calleth for hee inuiteth them onely vnto him who being heauy laden with the waight of their sinnes are wearie of their burthen and sorrow and greeue that they cannot shake it of nor be freed from it Crying out with the Apostle Paule Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death § Sect. 7 The third signe The 3. thinge is an earnest desire to be freed from our sinnes whereby wee may know those whome Christ calleth is that being vexed with the heauy burthen of sinne they earnestly desire to be eased and released of it for as those who are ouerpressed with a heauy burthen desire aboue all things to be freed from it so those who feele the waight of sinne pressing them downe and are weary tired in bearing of it they most earnestly desire to bee eased of this intollerable burthen and will neuer bee at rest till their desire bee accomplished This desire resembled to hunger and thirst This desire in the Scriptures is resembled to hunger and thirst in which these two things concurre first a sense of our want and secondly an appetite or earnest desire to be satisfied and to haue our want supplied and so in these spirituall things first we feele the want of Gods graces and Christes righteousnesse and then wee earnestly desire that wee may be filled and satisfied with them So that to hunger and thirst after the grace of God and the righteousnesse of Christ and to be wearie and heauie laden are much alike both are blessed of the Lorde for as those who hunger and thirst after righteousnesse are blessed because they shall bee satisfied as it is Matth. 5.6 So they are blessed who are wearie and heauie laden with the burthen of their sinnes for such Christ calleth vnto him and hath promised to ease them that is to giue vnto them the remission of their sinnes and to release them of this burthen by taking it vpon his owne shoulders And as our Sauiour calleth and inuiteth vnto him such as are wearie and heauie laden Matth. 11.28 So in diuers other places he inuiteth and calleth those who hunger and thirst after his righteousnes So Esa 55.1 To euery one that thirsteth come yee to the waters and yee that haue no siluer come buie and eate come I say buy wine and milke without mony and Iohn 7.37 Iesus cryed saying If any man thirst let him come vnto mee and drinke Apoc. 21.6 I will giue to him who is a thirst Apoc. 21.6 and 22.17 of the well of the water of life freely and 22.17 Let him that is a thirst come and let whosoeuer will take of the well of the water of life freely a notable example of this thirsting wee haue in Dauid Psal 63.1 O God thou art my God early wil I seeke thee my soule thirsteth for thee and 42.1 as the hart brayeth for the riuers of water so panteth my soule after thee O God 2. my soule thirsteth for God euen for the liuing God and Psal 143.6 my soule thirsteth after thee as the thirstie land Which thirst whosoeuer feeleth he may boldly assure himselfe that hee is in the number of those whom Christ calleth and that will satisfie him Whosoeuer therefore hungreth and thirsteth after the grace of God and righteousnes of Christ whosoeuer is wearie and heauie laden that is who so hath a true sense and feeling of his sinnes and is vexed and greeued with the burthen thereof and withall his heart desireth to to be eased of his loade though he thinke himselfe in a most miserable estate yet if he come vnto Christ and with blind Bartemaeus crie out O sonne of Dauid haue mercy on mee I may fitly say vnto him as it was say do vnto this blind man Bee of good comfort for Christ calleth thee § Sect. 8 The last thing required in those whome Christ calleth is that they come vnto him The last thing required is that we come vnto Christ for to whom should wee come for ease but vnto Christ himselfe seeing their is neither saint nor Angell that can ease vs for the waight of one sinne would presse them downe into hell wheras our Sauiour Christ is able to beare the burthen of our sinnes nay he hath alreadie borne them that wee might bee deliuered from them As it is 1. Pet. 2.24 neither it is likely that either saint or Angel would so willingly helpe vs as our Sauiour Christ Iesus who so tenderly loued vs that hee came into the worlde to lay downe his own most precious life as a price for our redemption and though they were willing yet they haue not the like abilitie vnto him who hath all power in heauen and earth cōmitted vnto him Mat. 11.27 for working the worke of our redemption And therfore seeing he wanteth neither loue nor power let vs goe vnto him and him onely Otherwise we shal commit a double follie that is we shall leaue Christ who is the foūtaine of liuing water dig vnto our selues broken cisternes which will hould no water Iere. 2.13 For there is not saluation in any other neither is their amonge men any other name giuen vnder heauen whereby we must be saued as it is Actes 4.12 Hee is the way which leadeth vnto euerlasting happinesse he is the truth to instruct vs in all the counsailes of God hee is the life to reuiue vs who were dead in our sinnes yea the life of euerlasting life and the perfection of our heauenly happinesse Iohn 14.6 Hee hath taken vpon him our infirmities and borne our paines hee was wounded for our offences and smitten for our iniquities the paine of our punishment was layd vpon him and with his stripes wee are healed Esa 53.4.5.6 To whom therefore should wee goe in our sickenesse but to this our heauenly physition whose helpe should wee seeke for the curing of our woundes but the helpe of this our blessed surgeon who will easily cure them all with the precious balme of his bloud whether should wee returne after our long wandring but vnto the shepheard of our soules to whome should wee seeke to bee preserued from death and damnation but to him who is the Lorde of life and saluation and therefore leauing all other meanes of our owne diuising let vs repaire vnto him and him alone for hee calleth and inuiteth vs promising that hee will ease vs. But how should we come vnto Christ and what is meant hereby surely wee are not to vnderstand a corporall or local comming vnto him for hee is in heauen and wee are vpon the earth but our comming is spirituall not of the body but of the soule § Sect. 9 And this is twofould the comming of repentance and the comming of faith This comming to Christ twofold the comming of repentance is perfectly to God the father the comming of faith is to Christ Iesus
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
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
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
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
our selues with these cartropes of iniquitie Gods fearefull plagues and heauie iudgements It is true indeede that God is long suffering and slow to anger but if hereby wee take occasion to continue in our sinnes and doe delay our repentance what doe we else but treasure vp against our selues wrath against the day of wrath Rom. 2.5 and the declaration of the iust iudgement of God It is most certaine that God is not easily prouoked to wrath and anger but let not this incourage vs to continue in our sinnes for if it be once inflamed it is so fierce and terrible that with the heate thereof it drieth vp the seas and so powerfull that he maketh therewith the earth to tremble and the mountaines to melt like waxe in his presence and the voyce of his furie doth breake and rent in sunder the ceaders yea the mightie strong ceaders of Libanus as the scripture speaketh As therefore fire doth burne more hotly in such solid matter as is long in kindling then in flaxe or straw which is soone inflamed and soone extinguished so the anger of God is not easily inflamed but if it be once kindled it burneth so furiously that nothing will quench it but the blood of Christ applied by faith and the streaming teares of vnfained repentance Seeing then Gods iudgements are so fearefull and his anger so terrible let vs carefully take heede of prouoking his wrath against vs by our sinnes He 2.10.31 for it is a fearfull thing to fall into the hands of the liuing God § Sect. 4 Fourthly let vs meditate vpon the day of iudgement The fourth reason taken from them day of iudgement when as we must giue an account not onely of our words and workes but also of our secret thoughts before a most iust iudge who with the all-seeing eye of his diuine knowledge searcheth and beholdeth the very heart and reynes in the presence also of men and Angels And this will restraine vs from falling into sinne though it may be so secretly acted that we neede not to feare in this life either shame or punishment For let it be supposed that we can hide our sinnes from the sight of all men yet what wil this benefit vs if God against whom we sinne and before whom as our supreme iudge we must giue an account doe looke vpon vs what will it profit vs though time weare our offences out of mans remembrance if God keepe a faithfull register of them and ingraue our reckoning with a penne of yron what will it helpe vs if by our cunning conueyances we can hide our sinnes and auoyde shame or with an impudent forehead can face them out without blushing if our nakednesse be discouered and our shame proclamed in the presence of God and all his Saints and Angels What will it auaile vs to be exempted from punishment in this life through our great power and vncontrouleable authoritie or to escape the penaltie of humaine lawes by the intercession of friends or by corrupting the iudge or by procuring the princes pardon if againe we must be arraigned before such an vpright iudge as respecteth no persons receiueth no rewards and being found guiltie be condemned vnto the eternall torments of hell fire When therefore we heare the voyce of Sathans temptations alluring vs to commit sinne let vs also haue the voyce of the Archangell sounding in our eares Arise ye dead and come vnto iudgement when the world tempteth vs vnto sinne on the one side by intising promises of honors pleasures and riches and on the otherside by terrifying threatnings of losse daunger or punishment let vs call to minde the day of iudgement when either we must heare the sentence of saluation Matth. 25. Come ye blessed of my father and inherit the kingdome prepared for you c or the sentence of condemnation Depart ye cursed into hell fire which is prepared for the diuell and his angels and then shall not the momentanie vanities of the world so forcibly draw vs into the snares of sinne 2. Pet. 3.11 Iude. 14.15 as the remembrance of the heauenly ioyes prepared for vs in Gods kingdome will retaine vs in holy obedience then will not the worlds threats of temporarie miseries so strongly vrged vs to wound our consciences with the sting of sinne as the feare to heare the definitiue sentence of eternall condemnation will restraine vs from it § Sect. 5 Lastly The fifth reason taken from the manifold euils of sinne let vs call to minde the manifold euils wich sinne causeth both to body and soule in this life and the life to come and so though the vglinesse of it selfe will not make vs to flee from it yet the miserable effects which it produceth may moue vs to abhorre it Consider therefore that there is no euill vnder the sunne in this life or afterwards which is not a fruit of this cursed roote it subiecteth the bodie to sicknesse and diseases hunger and thirst cold and wearinesse the minde to ignorance and blindnesse the will to peruersnesse the affections to all preposterous disorder it ruinateth the estate and bringeth a man to pouertie and extreame miserie it maketh the whole man obnoxious to the curse of the law the anger of God and all those innumerable euils which euer accompanie them In this world it bringeth the body to death and corruption and in the world to come both body and soule to condemnation and endlesse destruction it depriueth vs of our heauenly inheritance and the euerlasting ioyes of Gods kingdome and plungeth vs into the lake which burneth with fire and brimstone In a word there is no euill which can be imagined which doth not proceede from this euill of sinne and therefore though it seeme neuer so sweete to our carnall appetites yet being mixed with this gall and wormewood of innumerable euils let vs loath and abhorre it when the vaine and vncertaine benefits which it promiseth moue vs to imbrace it let the miserable euils which accompanie it and the most assured and surpassing ioyes which it depriueth vs of make vs to auoyde it as a deadly stinging serpent CHAP. VI. Of some speciall meanes whereby we may be preserued from falling into sinne § Sect. 1 ANd these are the reasons whereby euery one may be armed against Sathans suggestions The first meanes is to auoyde the occasion of sinne tempting him vnto sinne and be moued vnto a christian resolution of possessing body and soule in holinesse and puritie now we are to speake of some speciall meanes whereby the christian thus resolued may be preserued from falling into such grieuous sinnes as wound the conscience and hinder him in the course of sanctification 1. Thes 5.22 First he that would auoyde sinne must carefully also auoyde the occasions thereof which are strong inducements to draw him vnto sinne for as it is great folly for a man who dreadeth burning to be alwaies medling with fire and gunpowder so is it no lesse
all the paines thou canst thou art in one day caried further backward toward thine old conuersation than thou canst in many moneths get forward in the course of sanctification § Sect. 2 And thus doth Sathan discourage the weake Christian with his false suggestions That our sanctification is imperfect and mingled with our corruptions to the end hee may hinder him from trauailing this way of holinesse which leadeth to Gods kingdome for the answering whereof we are to know that the sanctification of the most holie is imperfect both in respect of the reliques of sinne and corruptions which continually cleaue to them and in respect of the manifold wants and defects of their best actions Neither are wee so washed in the lauer of regeneration but that there remain in vs some staines of that scarlet ingrained dye of our corruptions we haue not so clerely escaped out of our old captiuitie of sinne but that we retaine still some gaules and bruses which make vs to goe haltingly in the waies of righteousnesse we haue not so vanquished this spirituall enemies but that still it will assault vs yea and often foyle vs though it cannot subdue vs we haue indeede ouercome these cursed Canaanites so that they cannot rule and raigne in vs as in former times but wee haue not vtterly expelled them from dwelling amongst vs so that doe we what wee can yet still they will be as thornes in our sides to vexe and grieue vs. Heretofore the lusts of our flesh like tyrannicall Lords did against all law and iustice ouerrule vs but now by vertue of Gods spirit assisting vs we haue weakened their force and brought them vnder yet not so but that still they will rebell against the spirit and continually exercise vs in the spirituall warfare So that the regenerate man is not wholy spirit as the carnall man is wholy flesh but is diuided into two factions or parts and alwaies is at ciuill warres within himselfe for so farre foorth as hee is regenerate he is holie pure and vndefiled but so farre foorth as he is carnall he is sinfull corrupt and full of al pollution as hee is regenerate hee wholy loueth and embraceth true holinesse and righteousnesse and abhorreth and fleeth sinne and wickednesse but as hee is vnregenerate he loueth sinne and the vaine pleasures thereof and loatheth righteousnesse as irksome and vnpleasant In the spirituall part he contemneth the world and hauing his conuersation aboue he mindeth heauenly things but in the carnall part hee loueth the world and is pressed downe with the cares and pleasures thereof so that his minde cannot as it would mount aloft in diuine meditations in the spirit he serueth the law of God in the flesh the law of sinne § Sect. 3 We must not therefore imagine that to be sanctified is to be wholy purged from al corruption That we must not dreame of perfection in our sanctification to be endued with perfect righteousnesse and to haue the spirit in full measure but to haue the corruptions of sinne lessened and their power abated so that they cannot wholy ouersway vs as in former times to haue some holy desires and good endeuours of seruing God in holinesse and righteousnesse which also wee expresse in our actions although in great weaknesse and imperfection to haue the first fruites of the spirit in this life expecting the whole haruest in the life to come neither let vs yeeld to Sathan suggesting vnto vs that we are not at al sanctified because wee haue some reliques of our old corruptions and manifold imperfections in our best actions or that therefore our holinesse which we haue is so smal that it is to no purpose and that which we want so great and hardly come by that it is not possible we should euer attaine vnto it seeing these suggestions are sufficiently confuted both by the Scriptures and examples of all Gods children For the Scriptures teach vs that in many things we sinne all that if wee say we haue no sinne Iam. 3.2 1. Ioh. 1.8 we deceiue our selues and there is no truth in vs and therefore because wee continually offend our Sauiour requireth that as wee aske our daily bread so also wee should pray daily for the forgiuenesse of our sinnes The Apostle also telleth vs that there is a continuall fight in euerie Christian Gal. 5.17 the flesh lusting against the spirit the spirit against the flesh the one tempting vs vnto sinne the other stirring vs vp to holy obedience Moreouer the examples of Gods saints are pregnant for this purpose neither was there euer any so perfectly sanctified but there remained in them some reliques of their naturall corruptions which also shewed themselues in actuall sinnes and grieuous transgressions as appeareth plainly in the examples of the Patriarches Dauid Peter and all others But most cleerely doth the Apostle Paul shew this in his owne person Rom. 7. propounding himselfe as a true patterne of a man regenerate for though he had attained vnto a great measure of sanctification yet he complaineth of the great force and violence of his inbred corruptions Rom. 7 for so great strength thereof remained in him that it forced him to abuse the law of God taking occasion thereby to work in him all manner of concupiscence and so in steed of killing sinne did reuiue it in him vers 8 9 that it made him to omit the good he would and to do the euill that he hated vers 15.19 that it rebelled against the law of his minde and led him captiue to the law of sinne ver 23 that he saw no possible meanes in himselfe to subdue vtterly these corruptions and therefore seeketh for helpe elswhere crying out Wretehed man that I am who shall deliuer me from the body of this death v. 24. § Sect. 4 Seeing therefore this is the state of all Gods children That our wants and corruptions should not discourage vs but redouble our care and diligence let not Sathan perswade vs that wee are not yet sanctified or that it is lost labour to goe forward in this worke because of the great power of our corruptions and small measure of sanctification which is stained also with manifold imperfections but rather let the strength of our corruptions redouble our care and diligence that wee may subdue them and considering that there are diuers degrees of holinesse let vs as soone as wee haue ascended one step neuer rest striuing till we haue ascended a higher vntill at length we come to the top of perfection and the highest step of true holinesse according to the exhortation of the Apostle Apoc. 22.11 He that is righteous let him be righteous still Apoc. 22.11 he that is holy let him be holy still that is let him continue and daily increase in righteousnesse and holinesse § Sect. 5 And to the end that wee may not be discouraged in these our holy endeuours That our reliques of sinne shall not be imputed
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That