the diuell that he might deliuer all them which for feare of death were all their life subiect to bondage as it is Heb. 2.14 15. He was indeede a mightie prince of this worldly Canaan Iosh 10.24.25 but our good Ioshua hath subdued him and hath left nothing for vs to doe who are his souldiers and followers but to tread in his necke in token of victorie But we alas are faint-harted like vnto Iether the first borne of Gedeon Iudg. 8.20 21. for though our Sauiour Christ hath conquered these our spirituall enemies and hath put the sword of his spirit into our hands wherewith we might also vanquish them yet we are afraid to draw the sword because we are but fresh water souldiers and white liuered and therefore we had need to encourage our selues not onely by looking on the victorie of our chiefe Captaine but also on the conquest of our fellow souldiers who were weake and fraile like our selues So likewise Christ hath ouercome the world and willeth vs to be of good comfort seeing we shall be partakers with him in his triumph if we wil ioyne with him in his fight Ioh. 16.33 Ioh. 16.33 And though our flesh be a treacherous enemie and stronger to vs then the spirit yet so we will fight against the lusts thereof we shall be sure of victorie for he will assist vs with his holie spirit and therewith enable vs more and more to mortifie this old man and bodie of sinne Well may we take a foyle in this spirituall combat but the Lord wil raise vs vp againe For though we fall yet shall we not be cast off because the Lord putteth vnder his hand as it is Psal 37.24 And the Lord hath promised that he will not suffer vs to be tempted aboue our power but will giue the issue with the tentation that we may be able to beare it as it is 1. Cor. 10.13 and he that hath promised is faithfull and true yea truth it selfe and therefore he will be as good as his word Though therefore Sathan incounter vs with all furie let vs not be faint-harted but couragiously endure his assaults and so in the end the victorie will be ours for if wee resist the diuell he will flie from vs Iam. 4.7 if we fight the Lords battailes valiantly the God of peace shall tread Sathan vnder our feete shortly as it is Rom. 16.20 For the promise of brusing the serpents head made by the Lord Gen. 3.15 doth belong not onely to Iesus Christ our head but also to all those who are members of his bodie § Sect. 6 Let vs not therefore feare to fight against beaten and conquered enemies slothfully pretending our weaknes to withstand these sonnes of Anakim for as one saith Nemo hic non vincet nisi qui vincere noluit Erasm in Enchir milit Christ Euery one shall be a conqueror who desireth the conquest For if we will be the Lords souldiers he will not suffer himselfe to be so much disgraced as to let vs be ouercome by his mortall enemies He hath armed vs himselfe with his owne armour and sent vs out to fight his battailes and therefore he will not haue vs vanquished being fortified with his strength for so should himselfe be ouercome in vs and his weapons would be esteemed weake and insufficient Yea he hath ingrafted vs into his own bodie and we are liuely members thereof and therefore let vs neuer think that all the power of hell shall be able to ouercome vs for what head can with patience suffer his sound members to be pulled from his bodie if he be able to defend them CHAP. IIII. Of the malice of our spirituall enemie Sathan § Sect. 1 ANd so much concerning the reasons which may encourage vs to vndertake this combat now we are to speake of the spirituall warfare it self wherein as in all other warres we are to consider of our preparation to the conflict and the conflict it selfe In our preparation we are first to consider of the state qualitie and condition of our enemies and of our meanes how we may withstand and ouercome them Concerning the first in an enemie who proclaimeth warre against vs we are to consider two things first of his will and secondly of his power For if he haue will to hurt vs and no power he is not to be greatly regarded if power and no malitious and vnreconcilable will he is not so much to be feared but if his power be great and puissant and his will malitious then is it time to looke about vs and to muster all our forces that we may be readie to endure the incounter First therefore concerning the will of our grand and arch enemie Sathan if wee consider thereof aright wee shall finde that it is most malitiously bent against vs Sathans will most malicious so that there is no hope of truce or reconciliation with him though wee could finde in our cowardly hearts to labour and sue for a dishonorable peace with Gods and our enemie For his malice is not newly conceiued but inueterate euen as ancient within a few daies as the world it selfe and much more durable for the world shall haue an end but Sathans malice to mankinde is endlesse because the cause thereof namely the loue and fauour of God toward the faithfull whose estate he doth enuie and maligne himselfe being eternally reprobated shall be endlesse and eternall And this appeareth in the example of our first parents who were no sooner placed in the garden of pleasure and possessed of Paradise but Sathan being almost burst with enuie to see their happie estate neuer rested till he had disgorged his malice and dispossessed them of that happinesse which they enioyed Neither doth he lesse maligne and hate those who being fallen in Adam are raised vp in Christ and haue the fee simple of euerlasting glorie purchased by Christs merit assured vnto them by the spirit of God and a liuely faith And hence it is that the Lord knowing Sathans malice towards his children and that whether he fawneth or frowneth he alwaies seeketh their destruction hath proclaimed open warres betweene vs Gen. 3.15 Gen. 3.15 that we may alwaies stand vpon our guard and not be surprised at vnawares that also wee may not entertaine a thought of peace though Sathan offer it on whatsoeuer conditions for what peace can there be betweene the children of God and the children of Belial betweene the seede of the woman and the seede of the serpent seeing God himselfe from the beginning hath put enmitie betweene them § Sect. 2 But as the malice of Sathan is inueterate Sathans malice ioyned with violence so also it is mortall and deadly not to be satisfied by offering a small iniurie by taking away our goods and good name or afflicting vs with sicknesse no not by taking away our liues for nothing will satisfie him but our finall destruction of body and soule And this his malice is liuely deciphered
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
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
XIIII Sathans temptations concerning our redemption wherewith he moueth the worldling to presumption answered § Sect. 1 ANd thus haue I shewed what our redemption is The temptation now let vs consider of those temptations of Sathan which he suggesteth into the minds of men whereby he laboreth to depriue them of this great benefit and to keepe them still in his captiuitie or to pul them back againe when they are escaped And these are of two sortes the first leading to securitie and presumption the other to doubting and desperation For if he haue to deale with worldlie men who were neuer truely conuerted vnto God hee laboreth to perswade them that they are redeemed by Christ and therfore though they liue in their sinnes yet they shall bee saued for Christ came into the world to saue sinners but when he assaulteth the true christian who is indeede the redeemed of the Lord then he moueth him to doubt and despaire either of the sufficiencie or of the efficacie of the worke of our redemption wrought by Iesus Christ That he may continue the worldly man in his carnall securitie and fond presumption he vseth two principall reasons the first that the redemption wrought by Christ is vniuersall and effectuall for the saluation of al the world out of which he frameth this temptation Christ hath shed his precious blood and suffered death for all the world and hath redeemed all mankinde which were lost in Adam out of the bondage of Sathan death and hell why therefore shouldest thou be so strict in flying sinne with which thou art so much delighted why dost thou striue against the streame of thy corruptions and wherefore shouldest thou take any great paines in the workes of holines and righteousnes which are so bitter and vnpleasant to thy taste and appetite for Christ came into the world to saue all men and not those onely who are so strict in their waies he came to redeeme the whole world gaue himselfe as a sufficient ransome for all men and therefore doubtlesse he will not lose his labour nor spill his blood in vaine he wil not willingly let any perish whom he hath purchased at so high a rate and redeemed with so deare a price he is also so powrefull that nothing shall be able to pull them out of his hand Ioh. 10.28 as himselfe affirmeth Ioh. 10.28 and so wise that hee would not shed his blood for those whom he would not saue And who can imagine that God who is most iust will impute those sinnes vnto thee for which Christ hath suffered inflict death on thee for whom Christ died and require that debt againe which is alreadie discharged Or who can imagine that God who is immutable should shew such inconstancie as to send his sonne into the world to suffer death for the redemption of those whom hee now will not saue for if he would who could resist his will or withstand his power And therefore if he hath redeemed all surely he will saue all and consequently thee amongst the rest though thou liue as thou list and follow the lusts of thine owne heart for thy sinnes and vnbeliefe cannot make his purpose voyde nor annihilate the worke of thy redemption nay the more thy sinnes abound the more his grace will abound also § Sect. 2 For the answering of which temptation we are to know The answere to the former temptation that vniuersall redemption which is the ground and foundation thereof is an idle dreame of mans braine which cannot be iustified by the word of God which is the touchstone of al truth neither hath our Sauiour Christ redeemed any other than those whom hee effectually calleth vnto the sauing knowledge of their redemption indueth with true faith and vnfained repentance iustifieth sanctifieth and lastly saueth if we respect the purpose of God and the will of our blessed Sauiour although indeede the price he gaue for our redemption was of sufficient value for the sinnes of all the world if it were applied by a liuely faith But because this doctrine hath many enemies Testimonies of Scripture alledged against vniuersall redemption it is not sufficient to propound it vnlesse I proue it and therefore I will shew first by testimonies of scriptures and after by strong reasons that our Sauiour Christ hath died for and by his death redeemed those onely whom hee indueth with true faith and vnfained repentance and not for al the world as they imagine Matth. 20.28 it is said that he came into the world to giue his life a ransome for many Matth. 20.2 and 26.28 and 26.28 that his blood was shed for many for the remission of sinnes And Esa 53.11 that Christ should iustifie many by bearing their iniquities So that he hath not giuen his life a ransome and shed his blood and by bearing their iniquities iustified all but many that is part of all Luk. 2.34 Simeon saith Luk. 2.34 that Christ was appointed by Gods decree for the fall and rising againe of many that is for the fall of many reprobates and the rising againe of many who are elected and therefore not for the redemptiō of all So Christ saith that he layeth downe his life for his sheepe Ioh. 10.15 and therfore not for wolues and goates Ioh. 10.15 and 15.14 for his friends Ioh. 15.14 therfore not for his wicked enemies for vs that is for the companie of the faithfull beleeuers Rom. 8.32.33 and therefore not for the sinagogue of Sathan and wicked vnbeleeuers Rom. 8.32.33 Matth. 1.21 So Matth. 1.21 he is said to be the Sauiour of his people and not of aliants and strangers and to haue giuen himselfe for his Church Eph. 5.25 Eph. 5.25 and not for those who haue no fellowship in the communion of saints that he should die for the nation that is as Iohn saith for al Gods childrē Iewes and Gentils Ioh. 11.52 Rom. 3.22.25.26 Ioh. 11.52 and therfore not for the wicked and the children of Sathan So that Apostle Rom. 3.22 saith that the righteousnes of God that is the righteousnes of Iesus Christ imputed vnto vs by God or the righteousnes of Christ God and man is manifested vpon all and vnto all that beleeue and vers 23. that God hath set forth Christ to be a reconciliation through faith in his blood and verse 26. That he is the iustifier of him which is of the faith of Iesus Where the imputation of Christs righteousnesse reconciliation with God and iustification is restrained to the beleeuers onely And to the same purpose is that of the Apostle Heb. 5.9 Heb. 5.9 where Christ is said to be the author of eternall saluation vnto all that obey him and therefore not vnto them who continue in their rebellion not obseruing his will nor submitting themselues to bee ruled by the scepter of his word And as by these places it is apparant that Christ and his benefits are restrained to the faithfull so also
in other places the vnbeleeuers and such as continue in their wickednes are flatly excluded from the participation of them Ioh. 3.18 He that beleeueth in him shall not be condemned Ioh. 3.18 but he that beleeueth not is condemned alreadie vers 36. And vers 36. He that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Rom. 2.9 but the wrath of God abideth on him So Rom. 8.9 If any man haue not the spirit of Christ the same is not his and consequently it followeth that if he be not Christs then Christ and his benefits belong not vnto him 1. Ioh. 3.8 And the Apostle 1. Ioh. 3.8 plainely affirmeth that he who committeth sinne that is he who liueth in sinne without repentance is of the diuell and that he who is borne of God that is regenerate by his spirit sinneth not that is liueth not in his sins neither committeth them with full consent of will And Paul willeth Timothie to instruct his hearers 2. Tim. 2.26 that they might come to amendment out of the snare of the diuell whereby it is manifest that those in whom sinne raineth are not of Christ but of Sathan and that notwithstanding Christs death they are still in the snare of the diuell til they come to amendment of life because the blood of Christ is not effectual to free any out of their spirituall bondage till it be applied vnto them by a liuely faith § Sect. 3 And thus it appeareth by plaine testimonies Reasons to proue that redemption is not vniuersall that the redemption wrought by Christ belongeth onely to the faithfull which also by vertue of Christs death bloodshed haue their sinnes and corruptions in some measure mortified and not vnto the wicked who liue and die in their sinnes without repentance Now I will also confirme this truth by strong reasons First those who were neuer knowne of Christ that is acknowledged for his were neuer redeemed by his precious bloodshed neither is it probable that the father would giue his welbeloued sonne and that the sonne would giue himselfe for the redemption of those whom in his eternall councell he had decreed to reiect or as all confesse whom he foresaw should perish but our Sauiour will professe to the workers of iniquitie that he neuer knew them Matth. 7.23 Matth. 7.23 and therefore he neuer gaue himselfe for their redemption Secondly for whomseouer Christ hath offered a sacrifice vnto his father for them also he maketh intercession and is become their aduocate neither is it probable that Christ would die for those for whome he will not intreate and that he would offer the sacrifice of his body for those for whom he would not offer the sacrifice of his lips Besides it was the office of the same high priest to offer sacrifice and to pray for the people and consequently of our Sauiour Christ 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 where he is said as well to be our aduocate as the propiciatory sacrifice for our sinnes and the Apostle Paul Rom. 8.35 saith Rom. 8.35 that as Christ died for vs so he maketh intercession for vs but our Sauiour Christ flatly excludeth from all participation of the fruite of his intercession all those who are of the world that is Ioh. 17.9 all meere worldlings Ioh. 17.9 I pray not for the world but for them which thou hast giuen me and the Apostle saith that as he perfectly saueth Heb. 7.25 so also he maketh intercession for those who come vnto God by him that is true beleeuers onely and therefore for them alone he hath offered himselfe a sacrifice vnto his father Thirdly Christ hath died for those alone in whom he hath attained vnto the end of his death for whatsoeuer attaineth not his end is done in vaine which argueth want of wisedome or power in the agent and efficient neither of which without blasphemie can be ascribed vnto Christ who is in both infinit but the end of Christs death that is the eternall saluation of those for whom he died is attained vnto onely in the elect and faithfull Mark 16.16 Ioh. 3.36 for as it is Mark. 16.16 He that shall beleeue shall be saued but he that will not beleeue shall be damned And Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life but the wrath of God abideth on him And therefore Christ hath died for those alone who beleeue and bring forth the fruites of their faith in obedience and not for the vnbeleeuers and disobedient Forthly if all were redeemed by the death of Christ then should they also be saued for what should hinder them from saluation who are redeemed seeing they haue receiued the pardon and remission of their sinnes as appeareth Ephes 1.7 In whom we haue redemption through his blood Eph. 1.7 Col. 1.14 euen the remission of our sinnes Col. 1.14 And consequently whosoeuer are redeemed are iustified and also heires of eternall blessednes for blessed are those whose iniquitie is forgiuen Psal 32.1 and whose sinne is couered as it is Psal 32.1 Seeing also Christ who hath redeemed vs is stronger than Sathan and all the power of hell and therefore al their spiritual enemies conioyned together cānot pluck those whom he hath redeemed out of his hand violently and against his will neither can we with any probable shew of reason imagine that he would willingly lose those whom he hath redeemed with the inestimable price of himselfe neither will it stand with the iustice of God to impute the sinnes of any to their condemnation for which Christ hath fully satisfied nor to exact that debt againe which hee hath paid and therefore if Christ had died for all God in his iustice could not chuse but saue all and Christ might well say to his father to what purpose haue I died if thou destroyest those whom I haue saued what profit is in my bloud if thou condemnest those whom I haue redeemed Lastly if hee died and by his death redeemed all then also he died for and redeemed the Pagans Turkes Atheists and Epicures who were out of the Church and couenant of grace and so iustification redemption and saluation should be out of the Church and be extended to those whom God neuer receiued into his couenant which is quite contrarie to the whole course of the scriptures where it is said that all who are saued are also added vnto the Church Act. 2.47 and that Christ hath giuen himselfe onely for his Church Act. 2.47 Eph. 5.25 Eph. 5.25 Yea if Christ died for all and by his death redeemed them then it must necessarily follow that hee had redeemed euen those damned soules who were in hell before his comming which is most absurd to be imagined for if they were redeemed how did they againe fall into condemnation seeing they being once become
lusts thereof and to serue the Lord in holinesse and newnesse of life and if we beleeue in Iesus Christ resting vpon him for our saluation or though presently we feele not this faith and repentance yet if euer in former time wee haue discerned it in vs that then we are receiued into Gods loue and fauour and therefore shall haue his loue continued vnto vs vnto the end be made partakers of his gratious promises heires of euerlasting life for the promises of the gospell are not restrayned to those who feele their faith but to those that haue faith not to those who feele that they doe beleeue but vnto those who doe beleeue § Sect. 4 That conclusions grounded vpon our sense are often false Neither is the not feeling of Gods loue and fauour a good argument to proue that wee are out of his loue and fauour or the apprehension of his wrath and anger in our sense and feeling a sound reason to perswade vs that wee are subiect to his wrathfull displeasure seeing the being of a thing and the sensible discerning of the thing to be are diuers and therefore howsoeuer at sometimes they concurre yet oftentimes they are seuered and disioyned so that the conclusion which is inferred negatiuely from the senses to proue the not being of their obiect is not onely commonly false but also oftentimes absurd and ridiculous for example sometimes we see not the beames of the sunne as in the night season or whē it is couered with some thicke blacke cloud but shal we herehence cōclude that the sunne shineth not nor wil euer againe appeare vnto vs So the bright beames of Gods loue and fauour are sometimes hidden from vs in the night of tentations and so shadowed with the cloud of our grieuous sinnes that we cannot sensibly discerne them but shall wee hence inferre that there is no grace and mercy to be found with God or that he will neuer againe make them shine vpon vs The one is as absurd as the other and both grosly false So sometimes the Sunne is eclipsed by the interposition of the Moone so as we cannot discerne his light or very dimly but if any man should conclude from hence that it were quite taken away or that we were depriued vtterly of his life-preseruing influence the experience of two or three howers would shew the sottish weakenesse of his sensible argumēt and so in like manner Gods fauour and loue are sometimes so ecclipsed with the interposition of some great afflictions that wee cannot discerne them for a time or but very dimly but if we shall inferre hereof that they are quite taken from vs and that they cast forth no comfortable influence on vs our present preseruation from being swallowed vp into vtter destruction and the speedy returne of woonted ioy and consolation by the apprehension of Gods loue and goodnesse towards vs will euidently shew that this argument taken from the senses is void of reason § Sect. 5 That Gods dearest children haue not at all times sensibly discerned Gods loue and the graces of his spirit in thē Lastly it appeareth by the examples of Gods children from time to time that though they haue bene indued with a great measure of faith and in a high degree of fauour and loue with almighty God yet sometimes in their owne sense they haue found in them in stead of faith nothing but doubting diffidence and infidelitie and for Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his greeuous displeasure Looke vpon the holy man Iob who by Gods owne testimonie was the iustest man vpon earth and highly in Gods loue and fauour and you shal find that sometimes he sheweth in his grieuous afflictions no signe of faith but grosse doubting and in outward apparance vtter despaire of Gods mercy and loue for he curseth the day of his natiuitie and wisheth that he had neuer beene borne he complaineth that God was his enemy and had made him as a marke whereat hee shot venimed arrowes that Gods terrors did fight against him and that hee did hide his louing countenance from him So the Prophet Dauid a man according to Gods owne hart sheweth plainely that sometime he hath no sense and feeling of the graces of Gods spirit in him Psal 51.10 as when he desireth the Lord to create in him a cleane hart and to renew a right spirit within him to restore him to the ioy of his saluatiō to stablish him with his free spirit sometimes he apprehendeth in his present sense feeling in stead of Gods loue and fauour nothing but his wrath and displeasure and therefore complaineth as one reiected and forsaken of God So Psal 22.1 My God my God why hast thou forsaken mee Psal 22.1 77.7 88.14 and art so farre from my health and from the words of my roaring 2. O my God I crie by day but thou hearest not and in the night and haue no audience And Psal 77.7 he thus complaineth will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promisse faile for euermore 9. hath God forgotten to be merfull hath he shut vp his tender mercies in displeasure 10. And I said this is my death c. So Psal 88.14 Lord why doest 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 The Prophet Ieremy likewise being grieuously afflicted in body and mind Ier. 20.14.15 was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith affiance in God peace of conscience and other sanctifying graces he bewraieth his doubting diffidence and impatiencie cursing the day of his birth and euen the man that brought first newes hereof to his father and wishing that his mother had bene his graue or her wōbe a perpetuall conception As appeareth Ierem. 20.14.15 c. The like may be said of the Apostle Peter for where I pray you was the sense feeling of his faith affiance in God zeale of his glorie loue feare and other sanctifying graces when as he shamefully denied his maister yea forswore him with bitter cursing and yet wee must eyther graunt that Peter at this time was indued with a liuely faith or els that the prayer of our Lord and Sauiour Iesus Christ was not effectuall for hee had praied for him that his faith might not faile as appeareth Luk. 22.32 Luke 22.32 But what should I insist in the examples of these the seruants of God seeing the alone example of Christ himselfe is sufficient to cleare this point for though hee were the onely begotten and best beloued Sonne of his heauenly father yet in his
hath reconciled vs vnto himselfe in his sonne and therefore let vs not by our sinnes make him our enemie nor againe build vp this wall of separation which Christ our Sauiour hath broken downe Col. 1.21.22 Eph. 2.14 He hath adopted vs in Christ to be his sonnes and heires of euerlasting life and therfore seeing we are the sonnes of God let vs yeeld obedience to our heauenly father and not liue in our sinnes like the slaues of Sathan least prouoking his iust displeasure against vs by our rebellious wickednesse wee should bee disinherited of our heauenly patrimonie He hath granted vnto vs the peace of conscience and ioyes in the holy Ghost and therefore let vs not by our sinnes disturbe our peace and wound our consciences turning our sweete ioy and comfort into griefe and bitter heauinesse Finally he hath added vnto these spirituall gifts innumerable temporarie benefits health wealth libertie foode apparell and therefore let vs not abuse his gifts by prophaning them with our sinnes but rather vse them as incouragements whereby we may be moued with all cheerefulnes to serue so bountifull a master In a word as the gifts of God are infinite which concerne this life and the life to come so are the reasons drawne from them infinite which may serue to restraine vs from sinne and containe vs in the course of holie obedience the which if wee continually retaine in memorie euen those benefits which are common to all true Christians and those which euery one receiueth in his particular place and calling wee will not vnlesse our vngratefulnes bee intollerable easily hearken to Sathans temptations nor for the vaine pleasures vncertaine riches and momentanie honours of this wicked world be hired to commit sinne which we know to be displeasing and odious in the sight of God who in his endlesse loue hath bestowed vpon vs such innumerable benefits § Sect. 6 Thirdly when wee are tempted vnto sinne The third reason taken from the death and suffrings of our Sauiour Christ let vs call to minde the death and suffring of our Sauiour Christ and say vnto our owne soules Hath Christ my redeemer paid for my redemption euen his dearest bloud and shall I sell my soule to sinne againe for this vaine pleasure or base commoditie Hath he not spared to powre out the full streames of his most precious bloud that in this pure lauer I might be purged and cleansed from the filthie spots of sinne and shall the world cause me with her Syrens songs to leape againe into this filthie puddle Should he suffer himselfe to be crucified that by his death he might kil sin and shall I now put life into it againe reuiuing that which hee hath mortified Did he in his infinite loue giue himselfe for me and shall I trample this precious gift vnder foote preferring before it the trifling vanities of this wicked world Should honour allure me to commit sinne seeing the glorious sonne of God hath abased himselfe and vndergone ignominious shame to free me from it Should pleasures intice me to breake Gods cōmandements seeing my Sauiour Christ left the bosome of his father at whose right hand there is fulnes of pleasures ioyes for euermore and endured the griefe and miseries of a wretched life and cursed death that thereby hee might satisfie Gods iustice for my transgressions Should I be perswaded to commit sinne with the base hire of vncertaine riches seeing Christ hath redeemed me 1. Pet. 1.18.19 not with siluer or gold or any other corruptible thing but with the inestimable price of his most precious bloud Should my sensuall taste and curious pallate moue me to sinne in drunkennesse and gluttonie seeing Christ to redeem me hath hungred and thirsted and in steed of drink had offred vnto him gall vineger Shall I be moued to sinne by anger and to seeke vniust reuenge seeing Christ being iniured opened not his mouth Esa 53.7 but like an innocent lambe suffred himselfe to be led to the slaughter Farre be from me such a desire nay rather because my Sauiour Christ hath suffred all this for me to redeeme me out of my spirituall bondage I will resolue rather to be depriued of all worldly benefits and endure patiently the greatest miseries and afflictions than by wilfull falling into sinne make my selfe again the slaue of Sathan And thus haue I shewed how the remembrance of Christs death and passion is a notable corrasiue to kill our corruptions and as men are accustomed to shew vnto Elephants the iuyce of the Grape or Mulberie to make them more fierce and encourage them to a more couragious fight so haue I by offring to our view the precious bloud of this immaculate Lambe endeuoured to redouble our valour in fighting this battell of temptations against our spirituall enemies § Sect. 7 Fourthly The fourth reason taken from the vnion which is betwixt Christ and vs. let vs remember the vnion that is between Christ and vs whereby he is become our husband we his spouse he our head and wee his members The consideration whereof may serue as a forcible argument to restraine vs from falling willingly into any sinne for if wee bee the spouse of Christ farre be it from vs to behaue our selues like Sathans strumpets prostituting our soules to sinne that we may receiue the gaine of some worldly vanities and to incurre the grieuous displeasure of our most louing husband for the pleasing of our carnall lusts sensuall appetites if we be the members of Christs bodie farre be it from vs to make his members the instruments of sinne and seruants of vnrighteousnesse 1. Cor. 6.15 for what were this but as much as in vs doth lie to draw our holy head into the communion of our sinnes and wickednesse and to make our Sauiour who in himselfe hath wholy vanquished and gloriously tryumphed ouer sinne and Sathan in his members to receiue a foyle Nay rather seeing we are the spouse of Christ let vs labour to adorne our selues with the glorious goulden garment of holinesse and righteousnesse and though we haue some spots of our naturall infirmities in our outward parts yet let vs in a glorious manner decke our selues within with integritie and vprightnesse of heart and so the King our heauenly husband shall take pleasure in our beautie Psal 4.5 and place vs at his right hand in his kingdome of eternall glorie Seeing also we are the members of Christs body therefore let vs endeauour to conforme our selues to the holinesse of our head and by our righteous liues and conuersations make it manifest that we are quickned and led by the same spirit § Sect. 8 Lastly The fist reason taken from the spirit of God dwelling in vs. 1. Cor. 3.16 Eph. 2.21.22 let vs cal to minde that our bodies are the temples of the holy Ghost which once were polluted and vncleane but now sanctified and purged by this our holy guest that they may be fit habitations for
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
his testimonie who is the father of lies wee will adde thereunto another of vndoubted authoritie Apoc. 12.10 for Apoc. 12.10 it is said that the Saints reioyce because Sathan who was the accuser of their brethren was cast downe which accused them before God day and night So that Sathan can spare no time from accusing vs for sinne but that which hee imployeth in tempting vs thereunto or in inflicting those punishments which God permitteth him to lay vpon vs. Whereby we may perceiue the malice and treachery of our enemie who though he be the chiefe cause which moueth vs to sinne yet himselfe is the first that accuseth vs for it and that vncessantly Which may serue as a strong argument to make vs warie of our waies least falling into sinne we giue Sathan occasion to insult ouer vs and to preferre bils of inditement before our heauenly Iudge whose exact iustice will not let sinne goe vnpunished If there were a promoter continually prying into all our actions who were most malitiously disposed against vs and readie to infourme of all our misdemeanour vnto the Magistrate how fearefull would wee be to doe any thing which would bring vs within the compasse of the law But such an informer continually obserueth all our behauiour euen in our secret chambers who will not faile to accuse vs euen of those sinnes which he himselfe hath tempted vs vnto and therefore seeing this malitious blab still prieth into our actions this should be of more force to withhold vs from all sinne then if all the world did look vpon vs. But he is not onely an accuser but a slaunderer also and thereof he hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore he can spie but an apparance of euill in vs he will not sticke to say that wee haue or will commit that euill which he suspecteth vs of for he will wrest and misconster all we do to the worst sense and make of euery molehill an huge mountaine Thus wrongfully did he slaunder Iob that hee serued God for that end for which Demetrius seru'd his Goddesse namely for aduantage because he preserued him and blessed all he had affirming that if he would take away his goods and a little afflict his bodie he would blaspheme him to his face Iob. 1.10 And this also teacheth vs to look warily to our actions Iob. 1.10 abstaining not onely from euill but also from all apparance thereof as the Apostle exhorteth 1. Thess 5.22 that so wee giue not to our malitious enemie the least aduantage Neither is Sathan onely an accuser and slaunderer but also an executioner or hangman readie with all alacritie and sauage crueltie to inflict that punishment the which the Lord adiudgeth vs vnto as wee may see in the historie of Iob and this also sheweth vnto vs the extreame malice of our enemy which maketh him to forget that glorious state wherein hee was created with al willingnes to execute so base an office § Sect. 5 By all which appeareth that our enemie Sathan is most malitious Eph. 6.12 yea malitiousnesse it selfe as he is called Eph. 6.12 that is the father and author of all malice and enuie who laboureth might and maine to dishonour God and worke our destruction The consideration whereof should rouze vs out of our carnall securitie whereby men behaue themselues as though either they had no enemie at all or els such a gentle natured one that they may haue peace with him at their own pleasure seeing there is no hope of peace and truce vnlesse we can be content to liue in his thraldome to our vtter destruction for whomsoeuer he keepeth as his prisoners in this life he will at the houre of death and iudgment bring out to execution Let vs therefore oppose against Sathans malice Christian resolution stedfastly purposing and endeuouring to continue our fight in resisting Sathan to our liues end how troublesome soeuer it seemeth to flesh and bloud For seeing there is no truce to be hoped for nor to be desired if it were offered by reason of the enmitie which is betweene vs and our enemie seeing his malice is so inueterate and mortall that there is no mercie to be expected but all barbarous and raging crueltie seeing also wee fight the Lords battailes who hath assured vs of victorie in the end This should make vs so resolute that though we be foyled wounded and as it were beaten downe on our knees yet wee should neuer yeeld but make resistance euen to the last gaspe For what more honorable death then to dye in fighting the Lords battailes What death more profitable seeing by dying we shall ouercome and obtaine a finall victoric ouer all our enemies and receiue the crowne of glory euerlasting happinesse promised to all those who fight valiantly in this combat vnto the end CHAP. V. Of the strength of our spirituall enemie Sathan § Sect. 1 ANd thus haue I shewed the malitious will of our enemie let vs now consider of his power For though he be most malitious yet if hee wanted power to execute his malice wee might well contemne him and rest secure making no great preparation to resist his weake assault But with our enemie it is farre otherwise for as his will is most malitiously bent to hurt so is he strong and mightie to effect his will And this his power and abilitie to execute his will consisteth partly in his strength and partly in his skill and warlike policie whereby he imployeth all his strength to his best aduantage His strength may be considered both in himselfe and in his aides In respect of his owne strength he is very mightie Of Sathans strength considered in himselfe so that if the Lord permitteth him he is able to raise the winds stirre vp tempests bring downe fire from heauen and vtterly destroy vs in a moment And this his strength the holie Ghost expresseth by comparing him to things most strong either in the sea or on the land that so we may be more carefull to arme our selues against him He is compared to the great Leuiathan or Whale Esa 27.1 Esa 27.1 Iob. 41. whose inuincible force is described by the Lord himselfe Iob. 41. He is compared to a lion yea to a roring lion 1. Pet. 5.8 1. Pet. 5.8 which rauenously hunting after his pray hath his force redoubled with his hunger And also to a great red Dragon hauing seuen heads and tenne hornes whose strength is so great that with his very taile hee drew the third part of the starres of heauen and cast them to the earth Apoc. 12.4 Apoc. 12.4 that is he vanquisheth and subdueth many in the visible Church which make some profession of religion but in their liues denie the power thereof And this his strength is so much the more dangerous by reason of his mortall malice and deadly poyson which he casteth out of his mouth in great abundāce § Sect. 2 And least we should contemne
Sathan before spoken of whereby hee laboureth to draw vs from one vice to his contrarie extreame And so like valiant souldiers we shall not onely auoide the daunger and violence of Sathans strokes but also wee shall giue Sathan the foyle with his owne weapon yea and make him afraide to assault vs againe with his temptations least when hee prouoketh vs vnto sinne we take occasion thereby to serue God and more constantly to imbrace vertue § Sect. 3 Fiftly The fift meanes to withstand temptations when they are first suggested we are most carefully to withstand Sathans temptations when they are first suggested and to giue him the repulse as soone as wee perceiue that he is but beginning to make an entrance For this gliding serpent if he can but thrust in his head will easily make roome for his whole bodie and therefore we must nip and bruse him in the head and vse his temptations like the serpents broode which if men desire to kill they doe not tread vpon their tailes for so they would turne againe and sting them but vpon their heads and then they haue no power to hurt them So wee are not fondly to thinke that we can without hurt vanquish Sathans temptations in the end when wee haue long entertained them for vnlesse they be nipped in the head and withstood in the beginning they will mortally poyson vs with the sting of sinne For as theeues comming to breake into a house if they can but finde roome for the point of their wrench to enter will easily by turning and winding about the vice make the doores though very strong flie open and giue them entrance so if this cunning theefe Sathan can finde any entrance for his first temptations so as wee can be content to thinke vpon them and reuolue them in our mindes with any liking hee will easily burst open the gates of our soules and entring further will rob vs of all Gods graces Let vs therefore if wee would resist Sathan follow the aduice of the heathen Poet in a farre different matter Principijs obsta serò medicina paratur Cum mala per longas conualuêre moras Or rather the counsell of the Apostle giuen vs in this selfesame respect Eph. 4.27 Giue no place to the diuell Eph. 4.27 And as wise citizens being besieged doe not let their enemies scale their walles and enter the towne with a purpose then to repell and beate them backe againe but they withstand them as soone as they giue the first assault and keepe them if they can from approching neere their walles with sconces and bulwarkes so we are not to suffer Sathan our enemie and the troupes of his temptations to enter into our hearts but to giue them the repulse at their first approching least it be too late afterwards when they haue surprized and wounded vs with sinne Blessed are they therefore who take this Babylonish brood of Sathans temptations and dash them euen whilest they are young against the stones Psal 137.9 least waxing old and strong they furiously fight against vs and leading vs captiue in the chains of sinne grieuously afflict and vex vs. § Sect. 4 Sixtly The sixt means is after one temptation is past to prepare our selues for another if we would not be surprized and foiled by Sathan we must after we haue resisted him in one temptation be readie prepared to withstand another and after we haue once or twice giuen Sathan the repulse wee are not securely to giue our selues to rest as though the warre were at an end but we must continually expect his returne with fresh supplies and prepare our selues for a new assault vsing the time of Sathans intermission as a breathing time to recouer strength against the next encounter And as souldiers besieged after they haue sustained one assault and giuen their enemies the repulse doe not securely giue themselues to idlenes and sleepe but prepare all things readie for the next conflict mending the breaches and repairing those places which in the time of fight they found to be most weake so when wee haue withstood some of Sathans temptations and giuen him the repulse we are not to giue our selues to rest sleeping in retchlesse securitie as though our enemies were quite ouercome but rather in the intermission of the spirituall combat we are to prepare our selues for the next assault vsing all meanes to confirme our selues where wee discerned in the time of fight that wee were most weake and more strongly to arme our felues with the shield of faith and the sword of the spirit against those temptations which wee found most forcible to preuaile against vs. 1. Pet. 5.8 For our enemie like a roring lion continually raungeth about seeking whom hee may deuoure his malice will neuer let him rest but euen then when he seemeth to entertaine a truce hee is most busie in plotting meanes whereby he may worke our finall destruction and therefore wee are neuer more carefully to stand vpon our guard than when this enemie seemeth to proclaime a peace or when he fleeth away as though he were vanquished for when he talketh of peace he maketh himselfe readie for the battaile and this wicked Parthian doth more hurt in flying than in fighting Here therefore the Christian souldier must auoide two dangerous euils the one that hee doe not faint or yeeld in the time of the fight the other that he doe not after one victorie waxe insolent and secure but when he hath once ouercome he is so to behaue himselfe as though he were presently againe to be assaulted For Sathans temptations like the waues of the sea doe follow one in the necke of the other and when one is past another is readie to ouerwhelme vs if like skilfull Pilots we be not readie as well to breake the violence of that which followeth as of that which went before Neither must we look for any sound truce or firme peace till we haue the euerlasting peace in Gods kingdom for as long as wee continue in this life our spirituall enemies will continually assault vs and therefore let vs neuer be secure vntill by death we haue obtained a finall victorie Reasons to perswade vs to perseuere in fighting this spirituall battaile And to the end that wee may the rather be perswaded to continuall care and Christian perseuerance in this spirituall fight vnto the end of our liues let vs consider that Gods promises and the crowne of victorie are not promised to those that enter into this spirituall fight but vnto those that continue fighting till they haue obtained a full victorie ouer their enemies To him that ouercommeth will I giue to eate of the tree of life Apoc. 2.7.10.11.17 and 3.5.21 Reu. 2.7 Be thou faithfull vnto the death and I will giue thee the crowne of life Vers 10. He that ouercommeth shall not be hurt of the second death Vers 11. To him that ouercommeth will I giue to eate of the Manna that is hid
losse or crosse maketh me mourne weepe and waile when by my sinne I haue offended God I cannot shed a teare nor shew any true signe of hartie sorrow and such is mine vntowardnes and corruption that in stead of forsaking my sinne I am readie to fall againe vpon the next occasion And therefore I cannot haue any faith or full assurance of Gods promises made in Christ seeing they are all limited and restrained to those sinners which repent and amend That the desire of Gods graces is accepted for the graces which we desire That therefore these mourning soules may receiue some comfort let them know first that if they haue an earnest desire of repentance faith and the rest of Gods graces if they haue a good purpose to leaue and forsake their sinnes and to spend their liues in the seruice and worship of God if they are displeased with their corruptions and according to the measure of grace giuen pray vnto God desiring the assistance of his holy spirit whereby they may more and more mortifie the old man and crucifie the flesh and the lusts thereof if they hate the sinne they commit and loue the good which they cannot doe if they can grieue because they are no more grieued for their sinnes and be displeased with themselues because their sinnes doe no more displease them then may they be assured that they are Gods children who are acceptable vnto him in Iesus Christ For he respecteth not so much our actions as our affections nor our workes as our desires and indeuours so that he who desires to be righteous is righteous he that would repent doth repent hee that striueth to leaue and forsake his sinnes hee repâ—teth of him as if he had left and forsaken them they that would neuer fall nor bee foiled by their spirituall enemies God esteemeth as his inuincible souldiers and valiant worthies who were neuer vanquished For the Lord accepteth the desire for the deede and if there be first a willing minde 2. Cor. 8.12 it is accepted according to that a man hath and not according to that a man hath not as it is 2. Cor. 8.12 So he is accounted blessed not who hath attained vnto perfect inherent righteousnesse indeede Matth. 5.6 but he who hungreth after righteousnesse Matth. 5.6 that is who hath a sence and feeling of his wants and imperfections and withall an earnest desire to haue his wants supplied § Sect. 3 But yet we must not imagine The conditions required vnto that desire which is acceptable that euery flickering and vnconstant desire proceeding from suddaine passion and some extraordinary occasion is pleasing vnto God for so euery worldling might imagine himselfe to be in the state of grace but vnto this desire I speake of there are diuers things required As first that this desire be ioyned with an holy indeuour and earnest striuing and labouring in the vse of the meanes whereby wee may attaine vnto those graces which we doe desire for it is not sufficient that wee wish for faith repentance and other graces vnlesse we indeuour to attaine vnto them and to this end carefully vse all good meanes ordained of God for the obtaining our desires Secondly this desire must not be suddaine like a flash of lightening vanishing away as soone as it entreth into vs but we must constantly perseuere in it till it be satisfied Thirdly it must not bee a slight and indifferent desire as though we would haue these graces if we could easily attaine vnto them otherwise wee doe not greatly care whether wee haue them or no but it must bee very earnest at least sometime though not alwayes So as we may say with Dauid My soule longeth after thee O Lord as the thirstie land Psal 63.1 And As the Hart brayeth for the riuers of water so panteth my soule after thee O God as it is Psal 42.1 Fourthly this desire is true and pleasing vnto God when as it proceedeth from a sense of our owne want and penurie in regard whereof we are truely humbled And hereof it is compared to hungering and thirsting in which two things concurre first a sence of want which afficteth vs and a desire to haue it supplied Fiftly it is not sufficient that we haue a continuall and earnest desire of our saluation vnlesse wee desire as earnestly the subordinate causes and meanes tending thereunto namely vocation iustification sanctification faith repentance and the rest of the graces of Gods spirit for euen Balaam himselfe did wish that he might die the death of the righteous but his desire was not acceptable to God because he wished not also to liue their life he desired to die like them that he might be saued but hee desired not to serue the Lord in holinesse and newnesse of life whereby he might haue been assured of saluation If therefore wee would haue our desires acceptable to God they must be ioyned with an holy indeuour to obtaine those spirituall graces which we doe desire they must be constant earnest and proceede from a true sence and feeling of our owne want and be referred as well to the meanes as to the ende and then the desire of grace is the grace it selfe the desire of faith is faith the desire of repentance is repentance not in it owne nature but in Gods acceptation who accepteth the will for the deede § Sect. 4 And in truth this is the chiefe perfection of our righteousnes The Christians perfection consisteth in desiring and labouring after perfection when as we feele our imperfections and labour earnestly after more perfection for Christiani sumus potius affectu quà m effectu We are Christians rather in our affections and desires than in our workes and abilities neither doth the Lord bestow vpon his children the full measure of his spirit and the graces thereof in this life but onely the first fruites which are as it were but an handfull of corne in respect of the whole field and the earnest to assure vs of the rest which is but as a peny in respect of many thousands which are confirmed vnto vs thereby Rom. 8.23.2 Cor. 1.22 and 5.5 as the Apostle speaketh Rom. 8.23.2 Cor. 1.22 and 5.5 True it is indeede that God bestoweth his spirit and the graces thereof vpon some of his children in greater measure and vpon some in lesse euen as the first fruites may be a greater or lesser handfull and the earnest is sometimes a peny and sometimes a shilling sometimes more and sometimes lesse but yet the greatest measure which any receiue is but as an handfull of the first fruites and an earnest peny in respect of the maine summe and full measure which the Lord hath hereby assured vs that he wil bestow vpon vs in his kingdom and hee that hath receiued the least earnest hath as full and perfect assurance of the whole bargaine which God hath couenanted to make good vnto vs as he who hath receiued the greatest according to the
nature of an earnest to which the measure of grace here receiued is compared But wherein doth this measure of grace and chiefe perfection of a Christian consist in this life Surely not in their workes for they are all imperfect and so full of corruptions that they are odious in Gods sight being considered in themselues and examined by the rule of his exact iustice neither in their inherent righteousnes and begun sanctification for when they are at the holiest they are polluted with the reliques of originall corruption which bring foorth the fruites of actuall transgressions and make vs vnable to doe the good we would in that manner and measure which we should and therefore those which are most righteous are not in this respect acceptable to God but herein the perfection of a christian consisteth when as seeing his imperfections wants and sinnes he is grieued and truly humbled with the sight and sense of his owne miserie and wretchednesse and disclaiming and reiecting his owne righteousnes and good workes doth flee vnto our Sauiour Christ hungring after his righteousnes and by a liuely faith applying vnto his wounded soule his merit and obedience doth looke for saluation in him alone and lastly when as in obedience to his commandement and in true thankfulnes for his infinite mercies he hath an earnest desire to glorifie his name by a godly and Christian life striuing and endeuouring continually to forsake his sinnes to mortifie his corruption and to attaine vnto more and more perfection in righteousnes and holines For Maxima pars Christianismi est toto pectore velle fieri Christianum It is the greatest part of Christianitie to desire with the whole heart to become a Christian § Sect. 5 If therefore we doe keepe the couenant of the Lord nay if we but thinke vpon his commandements to the end we may doe them the louing kindnes of the Lord shall endure for euer vpon vs as it is Psal 103.17.18 if we can from our harts say with good Nehemiah Nehem. 1.11 Nehem. 1.12 O Lord I beseech thee let thine eare now hearken to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name the Lord will heare vs indeed and graunt our requests If with the Prophet Dauid we haue but a respect to Gods commandements with a care to fulfill them we shal not be confounded Psal 119.6 as it is Psal 119.6 If wee but desire to obey Gods commandement the Lord will accomplish our desire and quicken vs in his righteousnes 40. though we be dull yea dead vnto all goodnesse as it is vers 40. Rom. 7. If with the Apostle Paul wee doe the euill which we would not and consent to the law that it is good delighting therein in the inner man then though we are with him led captiue vnto sinne yet it is not wee that offend but sinne that dwelleth in vs that is our old man our corrupt and vnregenerate part That neither the name nor actions of the flesh can properly be ascribed to the spirituall man which cannot fitly be called by our name because it is mortified alreadie in some measure and shall be fully abolished by the spirit of God neither doth it liue the same spirituall life with vs seeing it is not quickened by the same spirit and therefore as those who haue diuers soules which giue vnto them life and motion are themselues diuers and also called by diuers names so the new and old man liuing as it were by diuers soules the one being quickned with Gods spirit the other by Sathan whereof it commeth to passe that the more the one liueth the other dieth the more strong the spirit is the weaker is the flesh and the actions of both are quite contrarie therefore they may fitly be called by diuers names neither can the actions of the flesh bee ascribed to the spirit properly seeing they are contrarie the one to the other For as if a science of a crab tree and another of a pepin tree being grafted into the same stocke doe both bring foorth their seuerall fruites the one crabs the other pepins it may fitly be said this tree bringeth foorth either pepins or crabs because they grow in the same stocke but yet it cannot bee truly said that the crab tree science bringeth foorth pepins or the pepin science crabs so because the flesh and the spirit are ioyned together in the same bodie and soule we may in this respect say that this man sinneth or doth that which is good but yet whē we speak of the regenerate or carnall man properly and seuerally as we cannot truly say that the flesh doth any good so neither can we truly affirme that the spirit and regenerate man doth commit that which is euill but as the Apostle speaketh sin which dwelleth with him And though the flesh be the farre greater part yet doth it not denominate giue the name to the christian his actions because it is partly mortified partly in mortifying and partly to be mortified that is deputed and destinated to death and destruction and also because it is the worse and more vnworthie part without compare and consequently not to giue the name for as wine mixt with water is called still wine though the water exceede the wine in quantitie because it is the more excellent substance so the flesh being mixt with the spirit though it be in greater quantitie it doth not giue the name to vs and our actions but the spirit as being our most excellent and worthie part and of it wee are called spirituall regenerate and new men though the least part be spirituall regenerate and renewed If therefore we are regenerate and haue in vs the spirit of God and the graces thereof in the least measure wee may boldly say with Paul that it is no more we that do offend God but sinne that dwelleth in vs neither shall we receiue punishment but the flesh that is our vnregenerate and corrupt part which shall be mortified and fully abolished by the spirit of God as for the spirituall and regenerate part it shall daily bee more and more strengthened and confirmed in the spirituall life and the more punishments afflictions and torments the flesh hath inflicted on it the more shall the spirituall man grow vp in grace and goodnes till our corruption being by little and little mortified and in the end fully abolished by death we shall be perfect men in Christ liuing a spirituall and euerlasting life in all glorie and happines in his kingdome When therefore the Lord suffreth Sathan to afflict vs in our goods bodies and in our soules and consciences as hee did Iob it is not because hee hath forsaken vs and giuen ouer his whole interest hee hath in vs to this wicked spirit but as the Apostle speaketh in another matter he deliuereth vs vnto Sathan to be afflicted for the destruction of the flesh 1. Cor. 5.5 that the
times in all Epicurisme and fensuality § Sect. 9 Lastly The manifold euils which accompanie our doubting of Gods loue and the benefits which follow our perswasion thereof our doubting and distrusting of Gods loue doeth ouerthrow our patience in the time of affliction and causeth vs to murmure and repine against God blaspheming him to his face it hindereth all Christian resolution in suffering any thing for the Name of Christ for how should we suffer any thing patiently for his sake of whose loue we are not assured It maketh the day of death horrible when as we are not perswaded that we shall render vp our soules into the hands of a gracious father but into the hands of a seuere iudge whereas on the other side when we are throughly perswaded of Gods loue then may we patiently yea ioyfully suffer all afflictions because wee know that they are but gentle trials and fatherly chastisements which our gracious God doth inflict on vs for our euerlasting good when we are persecuted for our profession of the Gospel we will triumph with ioy because we are thought worthy to suffer any miserie for the Name of Christ who hath laid downe his life for our sake Act. 5.14 when the day of our departing approacheth we reioice because we desire nothing more than to be dissolued Phil. 1.23 and to be with Christ who so tenderly loueth vs. In a word come prosperitie come aduersitie come affliction come persecution come fire come sword come life come death nothing can come amisse nothing can dismay or discourage vs if wee be once fully assured of Gods loue in Christ both because our loue of God which by his loue is wrought in vs will make the heauiest and most tedious burthen seeme light and momentanie which it shall please our heauenly father to lay vpon vs Rom. 8.28 and also because we know that all things euen miseries afflictions persecutions yea death it selfe worke together for the best vnto them that loue God As it is Rom. 8.28 CHAP. II. That our sinnes and vnworthinesse should not make vs doubt of Gods loue § Sect. 1 SEeing therefore that our doubting and distrusting of Gods loue towards vs is both iniurious vnto God and pernicious vnto our selues let vs in no case admit of Sathans temptations whereby he laboureth to perswade vs that the Lord hateth vs. But forasmuch as there is no perswasiō without knowledge and faith neither can we know and beleeue that we are in Gods fauour vnlesse we haue some ground and warrant out of Gods word whereupon we may cast our wauering mindes and confirme our fainting faith against the boysterous blasts of Sathans temptations therefore let vs examine Sathans reasons whereby he goeth about to perswade vs that we are not beloued of God by the touchstone of Gods word and waigh his obiections in the scoles of the sanctuarie to see if they be of any waight or substance or els but frauthie light and of no sound consequence Answere to Sathans temptations grounded vpon our vnworthines First therefore whereas Sathan obiecteth that we are miserable sinners vnworthie altogether of Gods loue and most worthie of his wrath and heauie displeasure that God is infinitly iust and therefore cannot nor will not loue vs being notoriously wicked we are to answere that indeede we are in our selues vnworthie the least dram of Gods loue by reason of our originall corruption and actuall transgression and therefore if our assurance of Gods fauour had no other foundation but our owne deserts we had great reason not onely to doubt but also vtterly to despaire of Gods loue towards vs. But the loue of God is not grounded vpon our worthines which is nothing Gods loue not grounded on our worthines but vpon his owne good will and pleasure which is infinit as himselfe is infinit and therefore though in our selues we are most miserable and wretched yet this is no reason why we should distrust or in the least degree doubt of Gods loue seeing it ariseth not from any thing in vs but from himselfe who is vnchangeable The truth hereof manifestly appeareth by the scriptures where it is said that the Lord hath loued vs not for our excellencie and worthinesse but of his free grace and louing kindnesse So Hos 14.5 I will heale their rebellion Hos 14.5 I will loue them freely c. And the Apostle Iohn telleth vs that herein Gods loue appeareth in that when we loued not him he so deerely loued vs 1. Ioh. 4.10 that he sent his sonne to be a reconciliation for our sinnes 1. Ioh. 4.10 And Paul saith that hereby God setteth out his loue towards vs seeing that whilest we were yet sinners Rom. 5.8.10 Christ died for vs and when we were enemies God reconciled vs vnto himselfe by the death of his sonne Rom. 5.8.10 If therefore the Lord loued vs when we were enemies vnto him and dead in our sinnes how much more will he loue vs now being reconciled in Christ and in some measure purged from our corruption and quickned by his spirit to newnesse of life If when we were most vnworthie he freely shewed such exceeding fauour towards vs how much more hauing by his spirit and the graces thereof made vs more worthie will he continue his loue vnto vs If he hath hetherto loued vs not for any deserts of ours but of his free mercie because he is loue it selfe as Iohn calleth him 1. Ioh. 4.8 1. Pet. 5.10 1. Ioh. 4.8 and the God of grace as Peter maketh him 1. Pet. 5.10 why should we doubt of Gods loue in respect of our vnworthinesse seeing his loue hath not his ground vpon our worthinesse but vpon his owne nature which is immutable and therefore whom he once loueth he loueth them vnto the end though in themselues they are miserable and wretched Ioh. 13.1 Ioh. 13.1 § Sect. 2 But as the Scriptures shew that God hath loued vs freely from all eternitie so also doe they as plainely declare that God hath manifested this loue in the worke of our saluation freely and without any respect of our worthines as may appeare in the seuerall causes thereof Gods election not grounded on our works and worthines Rom. 11.5 6. As first he hath elected vs of his owne free loue and good will and not for any of our deserts and therefore it is called the election not of vertue and works but of grace Rom. 11.5 Nay it is flatly opposed to workes in the verse following And if saith the Apostle it be of grace it is no more of works or els were grace no more grace but if it be of works it is no more grace or els were worke no more worke So that our election is not grounded vpon our worthinesse but on Gods grace and goodwill and therefore it cannot be ouerthrowne by our vnworthinesse so we wholy rely vpon Gods free mercie in Christ Our worthinesse is not the condition of
Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
that which is gathered from his owne worthinesse and workes he still doubteth whether yet he be worthy or haue fulfilled the measure of workes required and then further examining himselfe to cleare his doubt and finding his best workes exceeding imperfect and that his sinnes and corruptions are innumerable then is his conscience set vpon the racke and his soule plunged into deepe despaire hauing no other stay but the broken staffe of his owne righteousnesse which most deceiueth him when he most trusteth to it § Sect. 3 And that we may be confirmed against sathans temptations The points to be considered of in this controuersie and the subtill sophistrie of these his Doctors I will handle this poynt at large and will plainely proue first that the childe of God being conuerted iustified and sanctified may be certainely assured of his particular election and that without any speciall reuelation after an ordinarie manner Secondly I will shew the meanes whereby we may attaine vnto this assurance and the infallible signes of our election Lastly I will answere such obiections as are made against it by sathan and his adherents That we may be certainly assured of our election proued by the testimonies of the Scriptures Concerning the first namely that we may be certainely assured of our election and saluation it may be proued by testimonies of Scriptures and also by infallible reasons grounded vpon them For we must not thinke that we can haue this assurance by ascending into heauen and there searching into Gods secret decree but we must gather it out of Gods word wherein the Lord hath reuealed his will vnto vs and in regard hereof though Gods will in it selfe be secret so that we may aske who hath knowne the will of the Lord 1. Cor. 2.16 yet seeing the Lord hath reuealed his hidden will in his word we may say with Paul that we haue knowne the minde of Christ. Now this knowledge of Gods will concerning our election is not to be gathered out of the lawe as the Papists would haue it for by reason of the condition annexed to the promise of euerlasting life Doe this and liue it leaueth our consciences in perpetuall doubting nay rather in vtter desperation because we knowe that we are farre from the exact obedience thereof but out of the gracious promises of the Gospell The couenant of grace made to assure vs of our election freely made to euery one who beleeueth without any condition of our owne workes and worthinesse And therefore if wee beleeue the promises of the Gospell made in Christ we may be assured of our election and saluation though in our selues we are miserable sinners who haue transgressed all Gods commaundements for the couenant and promises of God made to Abraham and his seede was not through the lawe but through the righteousnesse of faith as it is Rom 4.13 and therefore it is by faith that it might come by grace and the promise might be sure not in selfe onely and in respect of the sufficiencie of Gods mercie and Christs merits as the Papists dreame but to all the seede that is to all that beleeue and be the children of Abraham who was the father of the faithfull both Iew and Gentill For otherwise we should haue no better assurance of saluation by the Gospell than by the Law for euen the promise of the Law was most sure in it selfe and on Gods part yet not sure to vs who could not perfourme the condition and therefore the Lord made a new couenant not of workes but of grace onely on the condition of faith that so the promise might be sure not onely in it selfe and on Gods behalf but also vnto vs who are Abrahams seede that is true beleeuers as appeareth Rom. 4.16 And this also notably appeareth Heb. 6.17.18 where the Apostle saith Rom. 4.16 Heb. 6.17.18 that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile bound himselfe by an oath 18. That by two immutable things wherein it is impossible that God should lie wee might haue strong consolation which haue our refuge to hold fast the hope that is set before vs 19. Which we haue as an anchor of the soule both sure and stedfast In which words the Apostle plainly sheweth that the Lord hath added his oath to his promise not to the end that in it self it should be confirmed or needed any confirmation on Gods part for his bare word is yea and Amen so infallible and sure that though heauen and earth passe away and perish yet not one iot or title of his word shall faile till all things be fulfilled but to the end that we to whom the promises are made Mat. 5.18 might be assured of the stablenesse of his counsaile and thereby receiue strong consolation and might rest our soules in the tempests of temptations vpon firme hope as it were vpon a stedfast and sure anchor Now what stabilitie what strong consolation what stedfastnesse of hope if wee are still vncertaine of our election sometimes hoping as when wee looke vpon Gods mercie and Christs merits and sometimes doubting as when wee looke vpon our owne sinnes and vnworthinesse For what is this but to be shaken from our anchor hold and to be tossed vp and downe with the waues of doubting till at last wee dash against the rockes of despaire and so make shipwrack of our soules § Sect. 4 And thus you see that the couenant of grace was therefore made with vs Particular testimonies prouing this point that wee might be assured of our election and that the whole Gospell is nothing els but Gods ambassage whereby he certifieth vs of his free and vndeserued loue in Iesus Christ but let vs further consider of some speciall testimonies whereby this assurance is confirmed Rom. 5.1 it is said Rom. 5.1 that being iustified by faith wee haue peace towards God through our Lord Iesus Christ But what peace can we haue if wee be not assured of our election but haue our mindes distracted and racked betweene faith and doubting hope and despaire Rom. 8.38 the Apostle professeth Rom. 8.38 that he is perswaded that neither death nor life nor angels nor principalities c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true wil the tempter say that Paul had this assurance of his election and saluation but it was by some speciall reuelation and nor ordinarily and therefore it followeth not hereof that euery particular Christian can haue this assurance I answere that the Apostle groundeth not his faith on reuelations in that place but on a foundation common to him with all true Christians namely on the death of Christ vers 32. Vers 23.33.34 on Gods free iustification ver 33. and vpon Christs intercession ver 34. and from hence hee confirmeth his and our resolution that nothing should separate vs
from the loue of Christ vers 35. from the loue of God in him Whosoeuer therefore with Paul beleeueth that Christ died for him that God freely iustifieth him through Christs merits and that our Sauiour fitteth at the right hand of his Father to make intercession for him he may be assured of Gods loue and consequently of his election Secondly Paul speaketh this not of himselfe alone but also of all the faithfull and therefore he vseth the plurall number I am perswaded that nothing shall be able to separate vs. So Eph. 3.12 the Apostle saith that wee haue through Christ boldnesse and entrance with confidence by faith in him Eph. 3.12 Heb. 4.16 and 10.22 And Heb. 4.16 he exhorteth vs to goe boldly vnto the throne of grace that wee may receiue mercie c. And chap. 10.22 Let vs draw neere with a true heart in assurance of faith c. But I would faine know what entrance with confidence what boldnesse and assurance of faith when we draw neere vnto God and present our selues before his throne of maiestie if we remaine doubtfull of his loue and our election So Heb. 6.19 he saith that our hope is a sure and stedfast anchor of the soule Heb. 6.19 but what certaintie or stedfastnes is there in it if it wauer and stagger through doubtfulnes so often as wee looke vpon our sinnes and vnworthinesse The Apostle Peter also doth tell vs that the trust which we haue through Iesus Christ must be perfect 1. Pet. 1.13 that is entire and perpetuall till we enioy the thing which we hope for 1. Pet. 1.13 And 2. Pet. 1.10 he exhorteth vs to vse all diligence that we may make our calling and election sure which if we could not doe he should perswade vs to the vndertaking of a needelesse labour Nay he plainely assureth vs that if we doe these things to wit if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we shall neuer fall because these are effects and vndoubted signes of our election And the Apostle Iohn would not haue it a matter doubtfull whether we are elected and shall be saued or no but certainely knowne and vndoubtedly beleeued and therefore he aimeth principally at this marke and propoundeth this as the chiefe end of his epistle namely to shew how we might know ordinarily and be fully assured that we are beloued of God 1. Ioh. 3.14 elected and shall be saued So 1. Ioh. 3.14 We know that we are translated from death to life because we loue the brethren And therefore in the latter end of his epistle he saith that he had written it to this end that we might know that we haue eternall life chap. 5.13 and 5.13 Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith whereby we particularly are assured and perswaded of our election and saluation notwithstanding our sinnes and vnworthinesse therefore let not the tempter perswade vs to cast away this certaine perswasion and to wauer in doubting but let vs say with the Apostle Paul 2. Tim. 1.12 2. Tim. 1.12 Though I am vnworthie yet I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him § Sect. 5 But against that which hath been said the tempter obiecteth An obiection grounded vpon the indefinitnesse of Gods promises answered that the promises of the Gospell are generall and indefinit and therefore no man can gather out of them any certaine assurance of his particular election I answere that this consequence is false for out of a generall and indefinit proposition we may truely and by the lawes of reason gather and inferre a particular conclusion though not contrariwise For example if I thus conclude all men are reasonable creatures but I am a man therefore I am a reasonable creature it is rightly and truely inferred Though therefore the promises of the Gospell be contained in generall propositions yet may euery faithfull man as certainely conclude that they belong vnto him as if they were particularly applied vnto him by name Ioh. 3.16 For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word whosoeuer truely beleeue in Christ they are all elected vnto euerlasting life the faithfull hearer maketh this assumption in his minde but I by the grace of God and by the preaching of his word made effectuall by his spirit haue a true faith begotten in me whereby I beleeue in Christ my Sauiour and therefore Gods promise of life and saluation belongeth vnto me And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed for when the law deliuereth this proposition in generall Cursed is euery one who abideth not in all things which are written in the booke of the law to doe them Deut. 27.26 Gal. 3.10 euery particular man maketh this assumption in his owne conscience but I haue not continued in all to doe it nay in stead of doing all I haue neglected all in sted of continuing in obedience I haue been continually disobedient in sted of doing the duties commaunded I haue committed the sinnes forbidden and therefore by the sentence of the law I am accursed So that though both the threatnings of the law and the promises of the Gospell be generall and indefinit yet doth euery mans conscience truely informed by Gods word gather out of them most certaine particular conclusions § Sect. 6 But here the tempter will obiect further That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made it is true indeede that euery faithfull man may apply the generall promises of the Gospell vnto himselfe but all the question is whether thou canst know that thou hast faith or no seeing many who continue in their infidelitie bragge most of their faith I answere that it cannot be denied but that many are deceiued by contenting themselues with their carnall securitie in stead of a liuely faith but hence it followeth not that because many are deceiued with an opinion of faith therefore those that beleeue indeede cannot be assured that they haue faith no more then this followeth some men dreame that they are rich and are not so indeede when they awake therefore no man knoweth whether he be rich or no for what is their secure opinion but an idle dreame of their owne braines which hath no warrant out of Gods word where as faith certainely and euidently perswadeth and like a candle doth not only manifest other things but also it selfe appeareth by his owne light So that as a man who seeth and feeleth the fier and the heate thereof doth certainly know that hee seeth and feeleth it so he that beleeueth in Christ doth know that he
a fruite of the flesh it is condemned in Gods word though the Papists highly commend it So Matth. 14.31 our Sauiour reprehendeth Peter for his doubting O thou of little faith Matth. 14.31 wherefore diddest thou doubt And Luk. 12.29 he telleth vs that wee must not stand in doubt or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be not like vnto meteors which are carried about in the ayre with euery winde Luk. 12.29 And the Apostle Iames chap. Iam. 1.7 1.7 compareth him that wauereth or doubteth to a waue of the sea tost of the winde and carried away And Paul is so farre from commending doubting for a vertue that hee doth not onely condemne it as a sinne in it selfe but also as a cause which maketh our actions which are indifferent or good in themselues to become sinnes So the eating of this or that meate is a thing indifferent and lawfull if it be recciued with prayer and thanksgiuing but yet the Apostle telleth vs Rom. 14.23 that he who doubteth is condemned if he eate Rom. 14.23 and he rendreth this reason because he eateth not of faith and whatsoeuer is not of faith is sinne So that by this hee sheweth that he who doubteth eateth not of faith and that whatsoeuer is not done of faith is sinne Seeing therefore doubting is opposed vnto faith and is in it selfe not onely a sinne but also a cause of sinne let vs not intertaine it though it bring letters commendatorie from the Pope and all his shauelings but labour to banish it out of our harts and striue after faith and full assurance of our election and saluation in Christ Iesus and though we finde our great vnworthinesse of the least of Gods mercies and cannot see any reason in our selues why we should beleeue that wee are elected and shall be saued yet let vs hope against hope and beleeue against beleefe for it is not a thing left to our choise but inioyned vs by God as the chiefe and maine dutie required in the Gospell and therefore laying aside all reasoning and disputing let vs resolue to beleeue in obedience to Gods commandement and then though we are neuer so full of corruptions Act. 15.9 yet will this faith purifie vs though wee are most backward in perfourming any good worke yet will it be fruitfull in vs Galat. 5 6. and will worke by loue though wee be most vnworthie it will make vs more worthie by applying vnto vs the righteousnesse of Christ and the merits of his death and bloudshed which will not onely free vs from the guilt and punishment of sinne but wil also purge vs from the vices and corruptions themselues § Sect. 4 Thirdly the certaintie of our election may be prooued Thirdly faith is a certaine and particular perswasion and not a doubtfull opinion or generall notion by an argument drawne from the nature of faith which is not a doubtfull opinion but a certaine perswasion not a generall notion but a particular assurance whereby we do applie and appropriate vnto our selues those things which wee doe beleeue Whosoeuer therefore hath true faith he doth certainly beleeue and is particularly assured of his election iustification and saluation That faith is a certaine perswasion it may appeare first by those properties and names which are giuen vnto it in the word Heb. 11.1 faith is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Heb. 11.1 a subsistance or present being of things hoped for so that hope waiteth for them in time to come but faith enioyeth them as being present namely in respect of the certaine assurance and particular application of the promises vnto ourselues and therefore the Apostle saith 1. Ioh. 5.13 that hereby we may know not that wee shall haue but that we haue eternall life 1. Ioh. Heb. 11.1 5.13 not in possession but in assurance of faith It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place which word is quite contrarie to doubting as signifying a manifest demonstration which doth not only shew a thing probably but also doth conuince with strong arguments and make that truth cleere and manifest which was otherwise obscure and secret and therefore in the text it is called a demonstration of things not seene So there is ascribed vnto it fulnesse of perswasion Heb. Heb. 10.22 10.22 Let vs draw neere with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith and also boldnesse with confident trust Eph. Eph. 3.12 3.12 by whom we haue boldnesse and entrance with confidence not by extraordinarie reuelations but by faith in Christ which full assurance boldnesse and confidence wee could not haue if wee were not assured of Gods loue and our election but remained doubtfull whether we were beloued of God and elected or no. To these names and properties of faith we may adde some plaine testimonies of Scriptures which cleerely shew that faith is not a doubtfull hope but a certaine perswasion 1. Iohn 3.14 1. Ioh. 3.14 The Apostle saith that we knowe that we are translated from death to life not by reuelation but because we loue the brethren he doth not say that we knowe that we shall be but that we are translated from death to life to note the certainty of this knowledge and perswasion Rom. 3.2 the Apostle saith Rom. 5.2 that by Christ we haue accesse through faith vnto Gods grace wherein we stand and reioyce vnder hope or as the word signifieth glory and triumph with ioy so that we doe not wauer and stagger but stand firmely through faith we doe not feare and timorously hope but euen glory and triumphe in our reioycing saying with the Apostle Rom. 8.33 Who shall lay any thing to the charge of Gods chosen Rom. 8.33 34.35 38. it is God that iustifieth 34. Who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. 35. Who shall separate vs from the loue of Christ c. So that though our sinnes be manifold our vnworthinesse great and our faith weake yet if it be true it may also be certaine in the assurance of Gods loue and our election because it is not grounded on our worthinesse but vpon Gods free iustifying and accepting of vs as righteous in Christ Heb. 6.18 and vpon Christs death resurrection and intercession for vs vnto God his father which is a most sure foundation that cannot faile In deede if our faith and the anchor of our hope did pitch rest and fasten it selfe vpon the light and hollow sands of our owne merits and worthinesse the surging waues and boysterous blasts of Sathans temptations would disanchor and tosse vs too and fro till at length we should make shipwracke of our faith against the rockes of despaire but seeing we take holde and rest vpon the firme and sure anchor-hold Christ Iesus his merits and righteousnesse
well may the tempests of Sathans temptations shake vs but they shall neuer remoue vs from our firme hold and certaine assurance which wee haue in Christ because wee apprehend him nay rather are apprehended or taken hold of by him as the Apostle speaketh Phil. 3.12 Phil. 3.12 And no man no not the whole power of hell is able to plucke vs out of his hands as our Sauiour speaketh Iohn 10.28 For though they be mighty to destroy yet Christ is almightie to saue Ioh 10.28 Esa 63.1 as it is Esa 63.1 and therefore let vs not suffer our soules to be racked betweene hope and feare 1. Pet. 1.13 but let vs trust perfectly on the grace that is brought vnto vs by the reuelation of Iesus Christ as the Apostle exhorteth 1. Pet. 1.13 § Sect. 5 Lastly The certainty of faith proued by the examples of beleeuers that we may be most certaine of this certainty of faith we will adde to these testimonies some examples of beleeuers mentioned in Gods word And first let vs consider the faith of Abraham which was not wauering and doubtfull but most certaine and assured for aboue hope he beleeued vnder hope and hee was not weake in faith neither did hee doubt of the promise of God through vnbeleefe Rom. 4.18 19 20 21 22 23. but was strengthened in the faith and gaue glory vnto God being fully assured that hee which had promised was able to performe it and therefore it was imputed vnto him for righteousnesse as the Apostle setteth it downe Rom. 4.18 19 20 21 22. Now Abraham was not onely a bare beleeuer but the father of the faithfull neither was his faith propounded vnto vs as a wonder to admire at but as an example for all his sonnes to imitate And therefore it is said vers 23. That this is not written for him onely that his faith was imputed to him for righteousnesse 24. But also for vs to whom it shall be imputed for righteousnesse which beleeue in him who hath raised vp Iesus our Lord from the dead But it may be obiected that Abraham is not said here to beleeue thus certainely his owne election or saluation but that he should haue a sonne and become a father of many nations I answere though this were the next and immediat obiect of his faith yet this was not the chiefe and principall but the promise of blessednesse and happinesse which was made to him and all the nations of the earth in his seede Christ For Abraham could not bee iustified by beleeuing that he should haue a sonne but by beleeuing in the Messias which should come out of his loynes by whose righteousnesse and obedience he should be saued And therefore the Apostle Gal. 3.16 doth appropriate that promise made vnto Abraham Gal. 3.16 Gen. 22.18 Gen. 22.18 In thy seede shall all the nations of the earth bee blessed vnto the promised seede Iesus Christ Looke also vpon the prophet Dauid and you shall see that though his faith was often shaken with doubting yet in it selfe it remayned certaine like a tree shaken with the windes which is not ouerthrowne but taketh more firme and deepe roote Psalm 23.4 Psalm 23.4 Though I walke through the valley of the shadow of death I will feare no euill for thou art with mee So Psalm 27.1 Psalm 27.1 The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Neither had he onely this assurance in himselfe but sheweth that it is also the state of all the faithfull Psal 125.1 They that trust in the Lord shall be as mount Sion Psalm 125.1 which cannot be remoued but remaineth for euer So Iob in the middest of his afflictions sheweth his certaine assurance and faith saying Iob. 13.15 Iob. 13.15 and 19.25 26. Loe though hee slay mee yet will I trust in him And chap. 19.25 I am sure that my redeemer liueth and he shall stand the last on the earth 26. And though after this skinne wormes destroy this body yet shall I see God in my flesh c. And Paul speaking not onely of his owne assurance of Gods loue and euerlasting life but of all the faithfull saith that he is perswaded that nothing in the world should be able to separate vs from Gods loue in Christ Rom. 8.38 Rom. 8.38 § Sect. 6 And thus haue I shewed that faith is a certaine assurance of Gods loue and fauour in Christ That faith particularly perswadeth vs of our election Now I will also proue that it particularly perswadeth vs of our owne election and life euerlasting For first such a faith is begot now in our hearts by the Preaching of the word as was begot in the hearts of men by our Sauiour Christ himselfe for as there is but one God so there is but one true and iustifying faith Ephes 4.5 Ephes 4.5 but by that faith they were particularly perswaded of the remission of their sinnes and consequently of their iustification and saluation as appeareth Luke 7.42.50 where our Sauiour saith thus to the woman Luk. 7.48.50 Thy sinnes are forgiuen thee thy faith hath saued thee goe in peace So Matth. 9.2 he saith to the sicke of the Paulsie Be of good comfort Matth. 9.2 thy sinnes are forgiuen thee And therefore the faith which is now begot in vs by the Preaching of the word doth also particularly perswade vs of the remission of our sinnes and eternall saluation For as our Sauiour Christ by his owne absolute authoritie did remit the sinnes of those that did beleeue so he hath left this authoritie to his ministers not absolutely by their owne power to remit sinnes which the man of sinne doth chalenge vnto himselfe but to declare and pronounce their sinnes forgiuen who truly beleeue in the sonne of God and repent them of their sinnes the which their sentence is ratified in Heauen according to that Matth. 16.19 Matth. 16.19 I will giue vnto thee the keyes of the kingdome of Heauen and whatsoeuer thou shalt binde in earth shall be bound in Heauen and whatsoeuer thou shalt loose in earth shall be loosed in Heauen which authoritie is not giuen to Peter alone and his successors as the Papists dreame but as Peter answered not onely for himselfe but also in the behalfe of all the rest so he receiueth this power both for himselfe and for all the Apostles yea for all Gods true Ministers the vndoubted successors of the Apostles as our Sauiour expoundeth himselfe Iohn 20.23 where hee giueth this authoritie to all the Apostles saying Whose sinnes so euer yee remit they are remitted vnto them Ioh. 20.23 and whose sinnes so euer yee retaine they are retained So that the Ministers of Gods word by the Preaching thereof may assure men particularly of the remission of their sinnes for when he maketh this generall proposition whosoeuer beleeueth and repenteth him of his
aske But we are taught to pray for the remission of our sins and therefore we are certainly to beleeue that our sinnes are remitted and consequently that we are iustified called elected and shall be saued for whom he did predestinate them also he called Rom. 8.30 and whom he called them also he iustified and whom he iustified them also he glorified as it is Rom. 8.30 § Sect. 9 Sixtly The sixt argument taken from the confession of our saith whatsoeuer we professe in the Articles of our faith that we should beleeue and of that we may and ought particularly to be assured but euery man professeth that he beleeueth the remission of sinnes and life euerlasting that is that the Lord doth not onely forgiue sinne and granteth vnto some the fruition of euerlasting life for this the diuels beleeue as well as we but also that he doth particularly forgiue me my sinnes and that he will make me an heire of eternall happinesse for this is the nature of faith to assure vs certainlie and particularlie of that which wee beleeue as wee haue shewed and therefore we ought particularly to be assured of the remission of our sinnes and that wee shall attaine vnto euerlasting life and consequently that wee are elected seeing none enioy it but Gods chosen But it may be obiected that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen and that hee is an heire of euerlasting life then some are bound to beleeue that which is false for those who liue and die in their sinnes without repentance shall neuer obtaine either the one or the other I answere that wee are not bound to beleeue being destitute of a true and a liuely faith for this were rather fondly to presume than surely to bee perswaded of the promises of the Gospell but wee are first bound to haue a true liuely and iustifying faith and so to beleeue and applie vnto our selues the promises of the Gospell but those that liue in their sinnes without repentance they are altogether destitute of true faith which wheresoeuer it is purifieth the heart and worketh by loue moouing the beleeuer to endeuour and striue to mortifie his corruptions and to rise from the death of sinne to newnesse of life and therefore well may they securely presume but it is impossible that they should truly beleeue because they are vtterly destitute of a liuely faith and where the cause is not the effect cannot follow and consequently for their infidelitie they are subiect to eternall plagues and punishments because they doe not that which they are bound to perfourme Neither must we thinke that euery kind of faith or rather euery fond perswasion of faith is enioyned vs but such a faith as is grounded vpon Gods word but the word of God doth teach vs that whosoeuer liue in the flesh cannot please God and if we liue after the flesh we shall dye Rom. 8.8.13 Rom. 8.8.13 1. Cor. 6.9 That the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 That the workers of iniquitie shall be reiected of Christ Matth. 7.23 And that no vncleane thing Mat. 7.23 Reuel 21.27 nor whatsoeuer worketh abomination and lies shall enter into the kingdome of heauen Reuel 21.27 And therefore those who liue in the flesh those who are workers of iniquitie vnrighteous and vncleane in which ranke are all those who liue in their sins without repentance fulfilling the lusts of the flesh and falling continually into sinne with pleasure and delight are not bound simply and absolutely to beleeue so long as they resolue to continue in this state for so should they be bound to beleeue that which is false and repugnant to Gods word but they are bound to haue a true faith which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance to hunger after righteousnes to endeuour to serue the Lord in holinesse and newnesse of life and so to beleeue in Christ as their Sauiour and Redeemer which fruites if our faith bring not foorth we cannot be assured that we haue true faith or do truly beleeue For though in nature faith be before repentance yet in our sense and feeling it alwaies followeth it neither doth faith euer soundly and truly perswade vs of Gods loue till we haue sorrowed for our sinnes and at least in purpose of heart haue forsaken them So that whosoeuer liueth still in his sins with pleasure and delight and yet beleeueth that he is elected to saluation and that he is in Gods fauour and shall continuing in this state be made an heire of eternall life he is not indued with true faith but with fond presumption and carnall securitie which maketh him to beleeue that which is false and repugnant to Gods word Though then all men euen carnall worldlings and reprobates are bound to beleeue and because they doe not are subiect to condemnation as committing a great and fearefull sinne as appeareth Ioh. 3.18 and 16.8.9 where our Sauiour saith that the holy Ghost should reproue the world of sinne Ioh. 3.18 and 16.8.9 because they beleeue not in him yet they are not bound to beleeue continuing in their worldlinesse and resoluing to goe on in their sinnes for such a faith were but fond presumption but they are bound so to beleeue as that their faith may be grounded vpon Gods word which it can neuer possibly be if it be seuered from true repentance and for want of this faith they are condemned CHAP. VIII The last argument grounded vpon the testimonie of Gods spirit § Sect. 1 LAstly whatsoeuer the spirit of God doth testifie in the heart and conscience of a man and doth fully assure him thereof that he is to beleeue and of that he ought vndoubtedly to be assured but the spirit of God doth testifie to the faithfull and doth fully assure them that they are the sonnes of God by adoption and grace and consequently that they are elected for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ as it is Ephes 1.5 Eph. 1.5 and therefore the faithfull are to beleeue and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life The prosition is manifest for what more certaine truth can be imagined than that which the spirit of God witnesseth vnto our spirits and confirmeth vnto vs seeing all the properties required in a true witnesse doe concurre in him in the highest degree namely knowledge truth and faithfulnesse for knowledge he is infinit and knoweth all things euen the eternall councell and decree of God concerning our election as appeareth 1. Cor. 2.10 1. Cor. 2.10.12 The spirit searcheth all things euen the deepe things of God and this spirit doe we receiue that we may know the things that are giuen to vs of God As it is vers 12. What fitter witnesse therefore can be imagined in this
the sunne first inlightneth our eyes and by this light we see the sunne it selfe And this our Sauiour Christ intimateth Ioh. 10.14 where first he saith he knoweth his sheepe Ioh. 10.14 and then he addeth that he is also knowne of them As though he should say whilest I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participatiō of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God louing father in Christ it is a most certaine signe that he also by his foreknowledge doth know and acknowledge vs for his people and children But if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance vnto our selues of our election for if the foreknowledge of God had shined vpon vs the beames thereof would haue illuminated our hearts so as wee should by their light haue knowne God also Gods loue cause of our loue The like may be said of Gods eternall loue wherewith he hath loued vs in Christ for God louing vs hath imprinted the image of his loue in our hearts whereby wee loue him againe and when this heauenly heate of Gods loue hath descended on vs and warmeth our cold hearts frozen in the dregges of sinne then doe we reflect some of those beames of Gods loue towards him againe And this the Apostle Iohn plainely sheweth 1. Ioh. 4.19 where he saith that we loue God because he loued vs first 1. Ioh. 4.19 that is by that eternall loue wherewith God loued vs in Christ there is imprinted in our hearts the loue of God Vers 7. And hence it is that he saith vers 7. that loue commeth from God because we can neither loue God nor our neighbours aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So the Apostle Paul saith Rom 5.5 that the loue of God is shed abrode in our hearts Rom. 5.8 by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therefore the loue of God be in our hearts we may be assured that it is but an impression which is made in vs by the seale of his loue towards vs but a little sparke kindled by this heauenly flame and a small modell or little counterfaite resembling the infinit loue of God wherewith from all eternitie he hath loued vs in Christ Thus also Gods eternall election whereby before all worlds he hath chosen vs in Christ doth make an impression and sealeth in our hearts the form or image thereof whereby we make choyse of the true God Iehouah amongst all the Gods of the nations to be our onely God whom we will serue and worship And therefore if we haue made this election and dedicated our selues wholy to Gods worship and seruice alone it is a most certaine signe of our election whereby God hath chosen vs fot our choosing of God is an effect of his choosing of vs and an impression or print wherewith by his election hee hath sealed vs. § Sect. 5 And thus it appeareth that the effects of Gods election doe not onely as signes signifie The first effect of our election is our sauiour Christ by whom we are assured that we are elected but also as seales confirme vnto vs the assurance thereof but let vs further consider the special effects of our election whereby we may be assured that we are chosen of God The first effect is our Sauiour Christ himself set apart of God to be the mediator to reconcile all Gods elect vnto him dwelling in vs by his spirit who may iustly be called the first effect of Gods election because all the other namely our vocation iustification sanctification and saluation are by him and through him alone Whosoeuer therefore are assured that Christ dwelleth in them and they in him they haue a most vndoubted signe of their election and whosoeuer haue not Christ dwelling in them by his spirit can haue no assurance that they are chosen as the Apostle plainely sheweth 2. Cor. 13.5 know you not saith he that Iesus Christ is in you except you be reprobates 2. Cor. 13.5 but how shall we know whether Christ dwelleth thus in vs and we in him the Apostle telleth vs Rom. 8.1 Rom. 8.1 that those who are in Christ Iesus walke not after the flesh but after the spirit that is those who doe not willingly submit themselues to be ruled and led by the lusts of the flesh but labour and striue to resist and subdue them studying and indeauoring to liue a spirituall life in holinesse and righteousnesse For in whomsoeuer Christ dwelleth by his spirit those he regenerateth and raiseth from the death of sinne to newnesse of life and his blood is effectuall not only to purge them from the guilt of sinne but also to cleanse them in some measure from the corruptions themselues § Sect. 6 The second effect of our election The second effect of our election is our effectuall calling is our effectuall calling whereby we are separated from the world and ingrafted into Christ and made liuely members of his body and this is done ordinarily by the diligent and attentiue hearing of the word ioyned with the inward operation of Gods spirit If therefore we haue heard Gods word preached diligently and attentiuely if thereby wee haue attained vnto the knowledge of the worke of our redemption wrought by Iesus Christ and are delighted therewith if by this meanes wee haue our hearts somewhat weaned from the world and fixed vpon our Sauiour and heauenly things and thinking it sufficient to haue spent the rest of our liues past in the lusts of the Gentiles 1. Pet. 4.2.3 doe liue hence forward after the wil of God then are we truely and effectually called for those are Christs sheepe that heare his voyce and follow him Ioh. 10.4 Those are ingrafted into his body who bring forth the fruites of godlinesse Ioh. 10.4 for as the branch can bring forth no fruite except it abide in the vine so neither can we bring forth any fruites of pietie and righteousnesse except wee abide in Christ and therefore if we doe bring forth these fruites it manifestly appeareth that we are in Christ and consequently truely called and elected for without him we could doe nothing Ioh. 15.4.5 as it is Ioh. 15.4.5 § Sect. 7 The third effect of Gods election The third effect is our iustification is our iustification consisting in the remission of our sinnes and the imputation of Christs righteousnesse and to this is required a true and liuely faith which assureth vs of the remission of our sinnes and applieth vnto vs Christs righteousnesse If therefore we beleeue that our sinnes are forgiuen if we doe by faith apply vnto vs Christ and his righteousnesse we may be assured that we are iustified
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
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
Church or market place at noone day § Sect. 9 The eight signe of the childe of God The eight signe is the loue of our brethren because God hath commanded vs. is the loue of our brethren in obedience to Gods commandement when as a man loues intirely a Christian because he is a Christian and ingrafted into the same bodie of Christ whereof he is a member for as it is impossible that one member of the bodie should not loue cherish and defend another because they are quickened by the same soule and gouerned by the same head so it is not possible but that one true Christian should loue cherish and defend another because they are quickned by the same spirit and ruled by the same head Iesus Christ And this is made a marke of Gods child by the Apostle Iohn 1. Ioh. 3.14 1. Ioh. 3.14 We know that we are translated from death to life because wee loue the brethren as the want of this loue is a sure note of the childe of wrath for as it followeth in the same verse he that loueth not his brother abideth in death Now the vndoubted signes of loue and christian charitie are two giuing to those that want The signes of true loue 1. Cor. 13.4 and forgiuing those that offend for it is a propertie of true loue to bee bountifull 1. Cor. 13.4 as to all so especially to those that are of the household of faith as it is Gal. 6.10 and on the other side Gal. 6.10 He that hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him he is destitute of the loue of God 1. Ioh. 3.17 and consequently of the loue of his brethren which is but a streame issuing from this fountaine 1. Ioh. 3.17 And this Christian liberalitie as it is a signe of true loue so also of our election and saluation for our Sauiour Christ hath shewed vs that according to these fruites of charity and actions of Christian liberalitie hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement Matth. 25.34 35 c. Matth. 25.34 35 36. and on the other side that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charitie vers 41 42 43. The second signe of true loue is forgiuing when as wee are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs for loue is not prouoked to anger 1. Cor. 13.5.7 and therefore much lesse to reuenge it suffreth all things it indureth all things as it is 1. Cor. 13.5 7. Nay it doth not onely not render euill for euill but it ouercommeth euill with goodnes Rom. 12.19.21 leauing reuenge vnto God and to his deputies and vicegerents the Magistrates as we may see in the example of our Sauiour Christ and the blessed Martyr Steuen who prayed for their persecutors whose example wee are to imitate as the Apostle exhorteth Rom. 12.14 Blesse them that persecute you Rom. 12.14 blesse I say and curse not And so shall wee haue a certaine signe of true loue and an vndoubted note of Gods spirit dwelling in vs of the remission of our sinnes and consequently of our election and saluation For naturallie we are Wolues Leopards Lions yea Cockatrices who kil with their lookes Esa 11.6.8 as the Prophet speaketh Esa 11.6 8. and like bruit and sauage beasts willing to offer all iniuries but impatient of suffring any and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little childe it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth that wee are borne anew and quickened by his spirit and that now wee are seated in the mountaine of his holinesse and shall be heires of his kingdome of glorie So also hereby we are assured of the remission of our sinnes when we find our selues readie and willing to forgiue our neighbours for our Sauiour Christ hath promised Matth. 6.14 that if we doe forgiue men their trespasses our heauenly father will also forgiue vs Matth. 6.14 and consequently wee may assuredly gather that wee are iustified called elected and shal be glorified § Sect. 10 The ninth signe of the child of God elected to saluation The ninth signe is the loue of Gods ministers is the loue of Gods true Ministers and ambassadours not onely because they are Christians but also because they are sent of God to execute these holie functions for the gathering together of Gods elect And this our Sauiour Christ declareth Matth. 10.41 Matth. 10.41 He that receiueth a Prophet in the name of a Pròphet shall haue a Prophets reward that is euerlasting ioy and vnspeakable happinesse in Gods kingdom for they that turne many vnto righteousnes Dan. 12.3 shall shine as the starres for euer and euer And because none should pretend that by reason of their pouertie they cannot shew their loue to Gods Ministers therefore the Lord encourageth euen the poorest to shew their goodwill and affection vnto them Matth. 10.43 saying Matth. 10.43 Whosoeuer shall giue to any of these little ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you he shall not lose his reward namely in Gods kingdome Moreouer those that loue Gods ambassadours doe prooue vnto themselues and shew vnto the world that they haue receiued good by their ambassage euen reconciliation with God peace of conscience and assurance of saluation which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces which by their meanes and ministerie they haue receiued and therefore with the Galatians they could bee content if it were possible to doe them good hereby Gal. 4.15 to pull out their owne eyes and to giue them vnto them seeing by their means the blind eyes of their vnderstandings are inlightened with the knowledge of God and Christ their Sauiour And because they haue receiued from them to their comfort the glad tidings of peace and good things therefore their feet that is their approaching and comming vnto them seeme beautiful and delightfull as the Apostle speaketh Rom. 10.15 Rom. 10.15 If an ambassadour were sent from a mightie Prince who was our enemie in time past and able at his pleasure to destroy vs and our countrey to the end he might conclude a peace and not only so but to offer vs the free vse of al the riches and commodities of his kingdome who would not receiue him with ioy and giue him royall entertainment if they were perswaded of the truth of his ambassage But wee by our sinnes had made the glorious King of heauen and earth our enemie who is able euery minute to destroy vs with the breath of his nostrels and it hath pleased the Lord
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
the purpose for the question is not of epicures and worldlings who haue no faith or a dead faith but of true beleeuers who bring foorth the fruites of their faith at least in an holie desire and endeuour of seruing the Lord in holinesse and righteousnesse For they that cannot be assured that they haue faith cannot haue any certaintie of their election but none can haue any assurance of faith vnlesse they bring foorth the fruites of their faith in dying to sinne and rising againe to newnesse of life for faith purifieth the heart and worketh by loue and therefore such as liue in their sinnes without repentance hauing no faith can haue no certaintie of their election though they may delude themselues with a fond perswasion which hath no other ground but carnall securitie and fond presumption but hence it followeth not that because a dead faith affoordeth no true certaintie therefore a liuely faith doth it not because a prophane epicure or carnal worldling deceiueth himselfe with a vaine opinion therefore those that are truly conuerted mortified vnto sinne and raised vp to newnesse of life can haue no certaintie of their election and saluation For what similitude is there betweene light and darknes righteousnesse and vnrighteousnesse the children of God and the children of Belial the repentant and vnrepentant faith and no faith Lastly §. Sect. 11. That this doctrine openeth no way to securitie and presumption they obiect that if we teach this doctrine of the certaintie of election men will abuse it to nourish in them carnall securitie and presumption To which I answere that wicked men abuse the whole doctrine of the Gospell to their destruction for when they are taught that God is most gratious and mercifull that Christ hath died for vs and giuen himselfe as a sufficient price to redeeme vs out of the power of sinne Sathan death and damnation and maketh intercession for vs to God his father that the Lord is slow to wrath and ready to forgiue they take occasion hereby of continuing in their sins and deferring their repentance till God take them away and consume them in his heauie displeasure but hence it followeth not that the Gospell must not bee taught because carnall men abuse it to their iust condemnation for though to these it be the sauour of death vnto death yet to those who are saued it is the sauour of life vnto life 2. Cor. 2.16 1. Cor. 1.18 as it is 2. Cor. 2.16 Though it be foolishnes to those that perish yet it is the power of God to those whom God hath ordained to saluation and God is no lesse glorified in the one by shewing his mercie than in the other by shewing his iustice Though worldly men abuse it to carnall securitie yet the godly are the more incited thereby to serue the Lord in holinesse and newnesse of life for like louing children the more they are assured of the loue of their heauenly father and secured of his mercie and bountifull benefits the more they loue him againe the more they loue him the more zealous they are of his glorie and the greater their zeale is the greater is their care in making the light of their godly and Christian liues to shine before men that their heauenly father may bee glorified So that it is not the fault of this precious seede but the barrennesse of the ground which maketh it fruitlesse or els for good wheate sendeth tares cockle and darnell it is not any defect or ill disposition in this sweet smelling flower but the venemous nature of these spiders which turne honey into poyson and therefore the seed must be cast vpon the earth though there bee stones with the good ground which will neuer bring foorth fruite the flowers of sweete consolation must not be pulled vp by the rootes and cast away For though the spider gathereth poyson yet the profitable Bee wil gather honey out of them Secondly when wee teach the certaintie of election wee doe not teach that men must gather it out of Gods secret counsaile but from their owne sanctification by which they may be assured that they are iustified called and elected and therefore whosoeuer are not sanctified but continue in their sinnes without repentance can haue no assurance by our doctrine that they are elected or shall be saued nay contrariwise we teach out of Gods word that whosoeuer line in the flesh shal die Rom. 8.13 that they which performe the lusts thereof shall neuer inherit the kingdome of God Gal. 5.19.20 21. that none who continue in their vnrighteousnesse and vncleannesse shall enter into the heauenly Ierusalem 1. Cor. 6.9.10 Reu. 21.27 but shall haue their portion in the lake which burneth with fire and brimstone as it is vers 8. Now what stronger bridle to curbe in our vnruly flesh when it is ready to runne into sinne than to be assured that if wee liue in sinne and fulfill our carnall lusts wee are in the state of condemnation what sharper spurre to pricke vs forward when wee are readie to faint or slacke our pace in the Christian race of holinesse and righteousnesse than to consider that our sanctification and newnesse of life is the onely meanes whereby wee may come to the assurance of our election and saluation CHAP. XIII Of our Redemption § Sect. 1 ANd thus much concerning our election and the certaintie thereof The next cause of our saluation is our redemption by Iesus Christ for as the Lord hath from all eternitie elected vs to saluation of his meere mercie without any respect of our works or worthines so he hath ordained in this his eternal decree our Sauiour Christ to bee the Mediatour who should worke the worke of our saluation and as it were the conduit whereby hee would conuey his grace mercie and euerlasting saluation vnto vs and hath set him apart to be our Sauiour and Redeemer who should saue and deliuer vs out of the captiuitie and bondage of our spirituall enemies and restore vs to the glorious libertie of the sonnes of God Redemption what it is This our redemption is an effect of Gods election whereby our Sauiour Christ being set apart of his father for this purpose hath freed and deliuered all Gods elect out of the captiuitie of their spirituall enemies sinne death and the diuell by offring himselfe for the price of their redemption and a sufficient sacrifice for sinne for the appeasing of his fathers displeasure and satisfying of his iustice to the end that being deliuered they may serue him in holinesse and righteousnesse all the daies of this life and afterwards may inherit the kingdome of glorie and the crowne of eternall happinesse which is purchased for them The definition explaned First I say that it is an effect of Gods election for whom he had chosen to euerlasting life in Christ those by Christ he hath saued and redeemed and those only as we shall see afterwards Secondly I shew who is our
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.
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
and power in punishing their sinnes which they commit with greedines but he is glorified when hee mercifully deliuereth repentant sinners out of the bondage of sinne and Sathan who are wearie of their captiuitie and desire nothing more then freedome that they may in the rest of their liues serue him their redeemer in the duties of holines and righteousnes And therefore they who liue in their sinnes without repentance continuing still traytors to God seruants of Sathan can haue no assurance of their redemption for the Lord hath therefore bought vs 1. Cor. 6.20 with a price that we should glorifie him both in our bodies and soules and therfore those who in sted of letting their lights of holines and righteousnes shine cleerly before men that their heauenly father may be glorified doe nothing els but dishonor him by their sins and wicked conuersation shew plainely that the redemption wrought by Christ doth not as yet appertaine vnto them § Sect. 4 Fourthly Three degrees of our redemption which alwaies concurre we are to know that the worke of our redemption wrought by Christ consisteth of three parts or degrees for first Christ redeemed vs by paying the price of our redemption and thus he is said in the Scriptures to haue redeemed vs with his blood Secondly he redeemeth vs when as he applieth this benefit of our redemption vnto vs in particular and doth thereby free and deliuer vs from the diuell sin and death so as we are no longer in their bondage subiect to their power and gouernment although we be continually assaulted and often foyled by them thirdly he redeemeth vs when as he perfectly freeth vs not onely from the power and gouernment but also from the assaults and molestations of all our spirituall enemies and giueth vs eternall peace in his kingdome The first was wrought immediatly by himselfe when as he paied a sufficient price for our redemption and thereby fully satisfied his fathers iustice the second he worketh by his owne spirit whereby he doth dispell out of our minds and hearts the darke mists of ignorance and infidelitie and by the glorious light thereof doth illuminate our vnderstandings with the beames of true knowledge and a liuely faith so that we know acknowledge and beleeue that Christ is our sauiour and redeemer and are assured that he hath freed vs from the bondage of our spirituall enemies after which assurance hee begetteth in vs an earnest desire of beeing more and more freed from them actually and an holy indeauour of withstanding all their assaults and temptations whereby they labour againe to bring vs into their captiuitie and withall enableth vs with some measure of strength to withstand and ouercome them and reneweth and confirmeth this strength receiued when in the conflict of temptation we are weakned and haue receiued the foyle that we may rise vp againe and afresh maintaine the fight Lastly our Sauiour Christ redeemeth vs when as he perfectly freeth and deliuereth vs from our spirituall enemies at his second comming when as we shall not onely not be ouercome nor foyled of them but also not so much as once assaulted And of this redemption our Sauiour speaketh Luk. 21.28 Luk. 21.28 When saith he these things begin to come to passe then looke vp lift vp your heads for your redemption draweth neere And these are the three degrees of our redemptiō which alwaies follow one another for for whomsoeuer Christ hath giuen himselfe as the price of their redemption to those also hee giueth his holy spirit which doth illuminate the eyes of their vnderstanding blinded with ignorance and sanctifieth their will and affections working in them a desire and holy indeauour of seruing the Lord in holines and righteousnes and of withstanding the temptations of the flesh the world and the diuell And whomsoeuer he thus redeemeth out of the power and gouernment of their spirituall enemies those he will perfectly redeeme and deliuer from all their malicious attempts and giue them the eternall peace of his kingdome But those who haue not their part in the second degree that is those who continue in their blind ignorance and in the naturall pollution of their will and affections willingly subiecting themselues to the seruice of sinne and Sathan and stubbornly withdrawing their stiffe neckes out of the yoke of holy obedience vnto Gods commaundements they can neuer haue any assurance that Christ hath redeemed them by paying the price of his blood nor will deliuer them at his second comming out of the bondage of Sathan in which they haue liued all their life time with pleasure and delight for whomsoeuer hee ransometh with the price of his blood those he freeth out of the gouernment of their spirituall enemies sinne death and the diuell and therefore they that still liue in sinne as our Sauiour saith Ioh. 8.34 Ioh. 8.34 1. Ioh. 3.8 Rom. 6.16 yea the seruants of Sathan also as the Apostle teacheth 1. Ioh. 3.8 For their seruants we are to whom we obey whether it be of sinne vnto death or of obedience vnto righteousnes as it is Rom. 6.16 and those who still remaine in the seruice and slauerie of sinne and sathan haue no part in the first redemption wrought by the shedding of his blood nor shall haue any part in the last redemption at his second comming to iudgement § Sect. 5 Lastly That Christ hath redeemed the whole man we are to know that Christ hath redeemed the whole man body and soule and hath freed and deliuered euery part and facultie of them out of the bondage of our spirituall enemies that all and euery of them may performe seruice vnto God For example our vnderstandings were captiued in the darke prison of ignorance and blindnes and appeareth Ephes 4.17.18 but our Sauiour Christ redeemed vs Eph. 4.17.18 and hath dispelled these mists of darkenes with the preaching of the Gospell which like a glorious sunshine hath appeared vnto vs and by the operation of his holy spirit he hath caused the scales of ignorance to fall from the eyes of our vnderstanding so that we can see the misterie of our redemption and worke of our saluation wrought by him Luk. 1.77.78 as it is Luk. 1.77.78.79 Our wils which were so inthralled that wee could not so much as desire any thing pleasing and acceptable vnto God Phil. 2.13 hath our Sauiour redeemed and freed out of this spirituall bondage and by the good motions of his holy spirit doth so rule and incline them that to will is present with vs and we are delighted in the law of God concerning the innerman as the Apostle speaketh of himselfe Rom. 7.18.22 Rom. 7.18.22 And though the law of our members and corruptions of the flesh doe rebell against the law of our minde leading vs captiue to the law of sinne yet doe we abhorre this sinne and earnestly desire to be freed from it and to serue the Lord in holines and righteousnes indeauoring
now broken the Serpents head so that well may hee hisse against vs but yet hee cannot sting vs. And whereas heretofore hee was the prince of the world Ioh. 12.31 who did rule and gouerne vs at his pleasure and according to his will now he is cast out by the prince of princes as it is Ioh. 12.31 and our Sauiour Christ hath established his kingdom in vs ruling and gouerning vs with the scepter of his word and holy spirit Whereas hee was the strong man who quietly kept his possession in vs Luk. 11.21 Luk. 11.21 our Sauiour Christ who is stronger than he hath spoyled him of his armour wherein hee trusted and hath thrust him out of his possession Whereas hee was a cruell tyrant who held vs fast bound in his captiuitie our Sauiour Christ hath redeemed vs out of his thraldome so as now he cannot hurt vs though hee neuer ceaseth to assault vs and though hee goeth about like a roring lion seeking whom hee 1. Pet. 5.9 may deuoure yet now we are enabled by Gods spirit to resist him stedfastly in the faith and so armed with the coat-armour of Gods spiritual graces that though he may with the violence of his assaults foyle vs yet shall hee neuer be able to ouercome vs. That God turneth Sathans temptations to the good of his children God doth indeed suffer this wicked enemie to make warre against euen his dearest children and that sometimes after a strange and extraordinarie manner not that he will giue them ouer againe vnto his thraldome out of which he hath purchased them with so deare a price but partly to driue them hereby to flie vnto him by earnest and effectuall prayer imploring his aide against Sathans crueltie and that hauing receiued it they may ascribe the whole glorie of the victorie to him alone by whose strength they haue ouercome and partly to shew vnto them their owne weakenesse that they may not relie nor rest vpon it Sometimes hee suffreth them to be thus assaulted that his power may be magnified in their weakenesse and sometimes that the graces which he hath bestowed vpon them may shine gloriously to all the world Sometimes for the confirmation of others who shall hereafter be tried with the like temptations when they haue in their brethren often experience of Gods loue power and fatherly assistance and sometimes the more to strengthen themselues in his spirituall graces and to confirme them more fully in the assurance of his loue and their saluation For as a citie which hath once bin besieged and not sacked wil euer after be more strong to hold out if it be assaulted by the like danger because the citizens will carefully fortifie their walles and increase their bulwarkes and as he who hath been once robbed by theeues will euer after ride better prouided to make resistance that hee doe not againe fall into their hands so those who are besieged and assaulted by their spirituall enemies will euer after more carefully arme themselues against them with the graces of Gods spirit that they may not be ouercome nor foiled by them We know that whilest men quietly enioy their possessions and inheritance they rest secure keeping their writings in a boxe without euer looking on them from yere to yere but when their title and right is called into question and some man labours to thrust them out of their possession then they peruse their writings and deeds with al diligence not satisfied with their own iudgement they resort to skilfull Lawyers crauing their counsaile how they may maintaine their right and answere the plea which their aduersarie makes against them whereby oftentimes it commeth to passe that they make their title not onely much more strong in it selfe but also more cleere and euident vnto al others so that afterwards none dare once aduenture to trouble them againe or call their right into question so whilest we neuer doubt of our heauenly inheritance we rest secure and let the book of God which is our best deed and euidence lie vnder our cupbords till it mould for want of vse but when sathan by his temptations doth call our title into question and pleades that we haue no right to Gods kingdome then do we most carefully and diligently peruse the booke of God then doe we goe vnto Gods Ministers desiring their counsaile how we may answere Sathans plea and cleere our title then doe we most carefully vse all good means to increase our knowledge that thereby wee may throughly infourme our selues of our right and confirme our assurance against all cauils and obiections And hereby it commeth to passe that those who before had very weak titles to their heauenly inheritance whilest they remained retchlesse and secure and but slender assurance euer to enioy it now by their care paines and diligence haue so confirmed it vnto themselues and so cleered it to al the world that Sathan dare neuer after call it into question vnlesse he doe it like many contentious men in these dates rather that he may trouble and vexe them with a tedious suite than for any hope of preuailing in the end And thus you see that Christ hath redeemed all the faithfull out of Sathans thraldome notwithstanding that he stil assaulteth them with his temptations neither doth hee hereby ouercome them and againe inthrall them in his captiuitie but rather by Gods blessing they serue to strengthen them in the spirituall graces of Gods spirit and to confirme them in the full assurance of their saluation § Sect. 8 Sixtly the tempter will obiect that wee still die and therefore are not redeemed and deliuered out of the bondage of death That though we die yet we are redeemed from death Gen. 3.19 Heb. 9.27 To which we may answer that Gods iust sentence once denounced could not be reuoked Gen. 3.19 Dust thou art and into dust thou shalt returne and therefore the Apostle saith Heb. 9.27 It is appointed vnto all men that they shall once die But as Ahashuorus Hest 8. though he could not reuoke the sentence of death against the Iewes after it was once pronounced because it was a decree of the Medes and Persians which might not be altred yet at Hesters suite sent out another decree whereby hee armed and strengthened the Iewes against their enemies to the end they might resist ouercome and destroy them so the Lord hauing pronounced the sentence of death against all the sonnes of Adam could not reuoke his decree and sentence as being farre more vnchangeable than the decree of the Medes and Persians yet at the suite of our Sauiour Christ hee made another decree whereby wee might be armed against our enemie death and ouercome him So that now though we die yet are we not subiect vnto death neither shall wee be held vnder the dominion thereof though wee are not wholy exempted from death yet now the nature therof is quite altred for heretofore it was vnconquerable but now easily ouercome
heretofore it was a curse for sinne but now turned into an exceeding blessing as deriuing vnto vs many benefits for first it freeth vs from all our afflictions with which in this life wee are so much molested it deliuereth vs from the irksome company of prophane wicked men who grieue the very soules of the righteous and make them to crie out with Dauid Woe is me that I remaine in Meshech and dwell in the tents of Kedar Psal 120.5 it wholy freeth vs from sinne and purgeth away those corruptions which in this life cleaue so fast vnto vs so that though heretofore there was great amitie betweene sinne and death for sin was the only cause which inlarged deaths dominions and made al the world to become his tributaries yet now they are at oddes and death now is the means to free vs out of sins thraldome and vtterly to destroy it And thus hath the Viper sinne bred a yong one which eateth out it own belly for sinne brought foorth death and death destroyed sinne had it not bin for sinne death had neuer entred into the world and were it not for death sinne would neuer go out of the world Moreouer by death wee obtaine a full and perfect victorie ouer the flesh the world and the diuell for whereas in this life we are in a continual fight and sometimes Ameleck sometime Israel hath the vpper hand death puts an end to this battaile and giueth vs full victorie ouer the flesh the world and the diuell so as they shall neuer afterwards not only not preuaile but not so much as assault or trouble vs and thus doth euery Christian with Dauid cut off Goliahs head with his own sword for death was the weapon which Sathan vsed to destroy vs and with this weapon we giue Sathan a finall ouerthrow Lastly death which heretofore was the high way to hell and destruction is now become the readie entrance into Gods kingdome and like a foule gate whereby we enter into a faire palace heretofore it was a firie serpent which by stinging killed destroyed vs but now our Sauiour hath pulled out the sting it is become so harmelesse that we may safely put it into our bosoms without receiuing any hurt and in this respect it may not vnfitly be compared to the brasen Serpent which looked like other Serpents but in steed of wounding it presently cured in steede of killing it preserued life so though death retaine his former shape so that wee are afraid and readie to flee from it yet it is but in outward appearance for in steed of an euer dying life it giueth vs possession of a neuer dying life and endlesse happinesse Heretofore it was the diuels sergeant to arrest and carrie vs without baile into the perpetual prison of vtter darknesse but now it is the Lords gentleman-vsher to conduct and place vs in the kingdome of heauen Heretofore it was like the diuels cart wherein we were carried to execution now it is like Elias firie chariot whereby we mount vp into heauen And this Paul sheweth 2. Cor. 5.1 We know saith he that if the earthly house of this tabernacle be destroyed 2. Cor. 5.1 we haue a building giuen vs of God a house not made with hands but eternall in the heauens Why therfore shuld we feare nay why should we not desire death seeing now it is vnto vs aduantage Phil. 1.23 as it is Phil. 1.23 why should we not desire to be dissolued and to be with Christ vers 21. seeing that is best of all as it is vers 21. for now we may say not that we die but that we depart and goe to our father Ioh. 8.21 as our Sauiour speaketh Ioh. 8.21 But yet wee must take heede that wee doe not imagine that death in it owne nature worketh and procureth for vs these great benefits for in it selfe this temporarie death is but a step to euerlasting death and as it were a fearefull prologue to a more fearefull tragedie but our Sauiour Christ it is alone who hath gathered holesome honey out of this pernitious poyson and by mingling the flesh of this venemous serpent with his owne most precious bloud hee hath made thereof a holesome Triacle § Sect. 9 And thus haue I prooued That those who are once redeemed cannot againe be brought into bondage notwithstanding Sathans temptations and obiections that Christ hath perfectly redeemed vs out of the hands of all our spirituall enemies now in the last place Sathan suggesteth that though Christ hath once redeemed vs yet we may come into their bondage againe and then there is no hope of a second redemption But wee are to know that our Redeemer is God omnipotent whose power all the power of hell cannot withstand and therefore nothing is able to pluck vs out of his hand Ioh. 10.28 as himselfe speaketh Ioh. 10.28 neither are we to think that he will easily willingly lose them which hee so intirely loues that hee spared not his precious bloud but freely gaue it as a price of their redemption And therefore as hee is able Heb. 7.25 perfectly to saue all those who come vnto God by him because he euer liueth to make intercession for them as it is Heb. 7.25 so we neede not doubt of his will seeing hee hath redeemed vs with so dâ—â—re a price for if hee would not lose vs when we were his enemies much lesse will hee suffer vs to perish when we are become his subiects yea his spouse nay members of his owne bodie and therefore we may assure our selues that if our Sauiour our spouse and head hath once redeemed vs then he hath also obtained eternall redemption for vs Heb. 9.12 as the Apostle affirmeth Heb. 9.12 So that though the diuell rage like a roring lion and the flesh betray vs and harbour whole legions of vnlawfull lusts which fight against our soules and the world sometime frowne and sometime faune and all of them by all meanes labour to destroy vs yet our omnipotent redeemer our louing and careful spouse and head will not suffer vs to be lost whom hee hath so dearely bought but will giue vs the possession and fruition of that heauenly inheritance and those vnspeakable ioyes which hee with his owne most precious bloud hath purchased for vs. CHAP. XVII Of our Vocation § Sect. 1 ANd thus much concerning our redemption the next cause of our saluation is our vocation for whomsoeuer the Lord hath elected vnto euerlasting life those also he hath redeemed out of the hands of their spirituall enemies and whom he hath redeemed those in his good time he effectually calleth and applieth this great benefit of their redemption vnto them by separating them from the world and ingrafting them into the body of Christ whereby they become his and he with all his benefits becometh theirs VVhat our calling is In speaking hereof I will shew first what this calling is and afterwards answere Sathans
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
vndertaken aboue al humane reason and power For hath not the diuell in former times and doth hee not still at this day oppose himselfe against the word of God and doe not his cursed instruments vngodly men the more they exceed in wickednesse the more bend their whole power malitiously to oppugne this truth persecuting the children of God for this cause onely that they are professors and practizers of Gods true religion And whence proceedeth this malitious opposition but from this that the scriptures are the word of God and therefore as they hate and oppose themselues against God himselfe so also against his word and because they know that by this light their workes of darknesse are discouered therefore they labour to put it cleane out that their wickednesse may not be descried because it is pure and holie they cannot endure it they themselues being corrupt and wicked because it is the rule of iustice which sheweth the crookednes of their waies they would if they were able burne it or cut it in peeces because it is the word by which they are condemned therefore they loathe as much to heare it as the prisoner doth abhorre to heare the sentence of the iust Iudge And hence proceedeth their opposition and oppugning of the holie scriptures with all their force and might but all in vaine for the more the diuell and wicked men rage against the word of God the more by the almightie power of God supporting it the glorie thereof appeareth and spreadeth it selfe ouer the face of the earth the more they labour to keepe it downe the more it florisheth And as they who goe about to stop the current of a mightie riuer doe but make it to swell the higher and ouerflow all the countrey whereas before it was contained within the compasse of his owne bankes so when Sathan and his wicked impes do seeke to stay this heauenly streame which floweth from Gods Sanctuarie and labour might and maine to hinder the passage propagation of Gods truth the more it spreadeth it selfe maugre their malice and ouerfloweth the whole earth And whence can the defeating and frustrating of this powerful violence proceede but from a greater power euen the power of God for though all men should combine themselues together they were vnable to resist Sathans rage or protect the word of God from vtter ruine onely the Lord whose power is omnipotent could thus vphold it and make it preuaile against all the power of hell And as the Lord by preseruing and defending the scriptures from the beginning vnto this day doth euidently shew that they are his own word and reuealed wil so also by punishing euen in this life with vtter ruine and destruction al those who haue most violently and malitiously opposed themselues against it and persecuted the Saints of God for the profession hereof as may appeare notably in the examples of Antiochus Epiphanes Herod Nero Domitian Dioclesian Iulian the apostata and many others who by their shamefull and horrible deaths testified and prooued the scriptures to bee the truth of God which they had oppugned and persecuted the whole course of their wicked liues § Sect. 7 Sixtly the Lord hath approoued the scriptures to bee his truth by wonderfull miracles The sixt reason taken from miracles which Sathan himselfe cannot so much as imitate as by giuing the blind their sight raising the dead to life turning backe the course of the Sunne in the firmament diuiding the sea in two parts and such like which miracles were wrought by the almightie power of God to this end that the faithfull might be confirmed in the assurance of Gods truth and the wicked conuinced But against this Sathan will be readie to suggest that there were neuer any such miracles as are recorded in the scriptures To which I answere that these miracles were not done in a corner or in hugger mugger but in the presence of great multitudes otherwise the Prophets and Apostles who were but meane and simple men should haue laboured in vaine to haue perswaded men to haue embraced their doctrine and religion especially being so contrarie to humane wisedom and our natural disposition and affections if they had onely themselues reported or brought some few witnesses of their miracles wrought and not publikly shewed them to all the people Moreouer seeing this doctrine hath had so many enemies from the beginning it is not probable but that they would haue exclamed and written against the writings of the Prophets and Apostles as soone as they were published for writing such things as were neuer done but amongst all those who haue opposed themselues against the scriptures there is no man so impudent as to denie that such miracles were done of which so many were eye-witnesses nay contrariwise the Heathen themselues who neither knew God nor his true religion haue made mention of them in their writings and the Iewes who to this day withstand the worke of redemption wrought by Christ doe notwithstanding confesse that such miracles were wrought by Christ and his Apostles neither in truth are they able to gainsay them seeing they haue receiued this truth by tradition from their fathers and therfore they are driuen to confesse that Christ was a great Prophet though not the promised Messias § Sect. 8 Seuenthly the constant testimonie of innumerable Martyrs who haue sealed this truth with their dearest bloud The seuenth reason taken from the testimonie of Martyrs is a notable argument to assure vs that it is indeede the word of God for it is not likely that so many would so constantly and cheerefully haue suffred for their profession the most exquisite torments that wit and malice could inuent if the spirit of God had not certainly assured them that it was the truth of God and if it had not supported them in suffring these torments aboue all humane power and strength And whereas it may bee obiected that wicked men haue suffred also for their sects opinions and heresies we are to know that there is great differece betweene them first because the number hath been few who haue suffred for their seuerall sects and heresies but the Martyrs almost innumerable who haue suffred for the same truth secondly the same cheerefulnesse constancie and reioycing in their suffrings hath not bin in them who haue suffred for their errors which hath alwaies been obserued in Gods Saints And lastly these heretikes haue alwaies been confuted and conuinced of their errors and heresies before their suffrings whereas Gods Saints directed by his holie spirit haue stopped the mouthes of their aduersaries with the wisedom of Gods word which Sathan himselfe cannot resist and through violent rage being vnconuicted haue been led to the slaughter CHAP. XX. Other reasons to proue that the Scriptures were indited by Gods spirit taken from the Scriptures themselues § Sect. 1 THe eight reason to proue that the scriptures are the word of God The eight reason taken from the argument which
they handle is the argument which they handle and the end whereunto they tend For the subiect whereof they intreate are the great workes of the euerliuing God how hee exerciseth his mercie towards his children in sustaining defending and sauing them from all their enemies and his iustice towards the wicked in turning their counsailes to foolishnes in ouerthrowing their designes and purposes curbing in their rage and violence and in punishing and destroying them Now if you consider and peruse all other writings in the world besides you shall finde no such matter contained in them for some labour in polishing humane Arts some set out large histories of the actions counsailes successe policies enterprises and perturbations of men like themselues so that at the first sight wee may know that they are indited by the spirit of man seeing they are wholie spent in humane affaires neuer intermedling with any spirituall matter appertaining vnto God Moreouer the scriptures attribute the gouerning and wise disposing of all things to Gods al-ruling prouidence that he may haue the whole praise of his owne workes as when they speake of some famous victorie they doe ascribe it neither to the wisedome of the Captaine nor to the valour of the common souldier but vnto the Lord of hoasts alone neither doe they make poems in the praise of Moses Iosua Dauid Ezechias or any other of the Kings and Leaders but in the praise of the Lord who by his owne strong arme hath giuen his children victorie ouer their enemies Now whence can this proceed but from the spirit of God inditing them who contrarie to the nature of man which desireth rather all praise himselfe doth moue him to refuse all glorie attributed to himselfe that all the praise may bee ascribed vnto God So when they speake of any benefit receiued by the Church they doe not attribute it to worldly friends their good fortune or their owne industrie and labour but to the blessing of God proceeding of his meere mercie goodnesse towards them And contrariwise when they set downe the destruction of the wicked they doe not ascribe it to any want of their owne care and prouidence nor to the malice or power of their enemies nor to blind chance or other outward accident but to the hand of God exercising his iudgements vpon them and punishing them for their sinnes Now if you peruse all other writings you shall finde that they aime at nothing lesse than Gods glorie for some write to shew their eloquence others to extoll their wits and deepe learning others to aduance the praise of mortall men aboue the clowdes some for one end and some for another all aiming at their owne praise pleasure or profit neuer so much as once respecting Gods glorie in their least thought and hence it is that setting downe any victorie they ascribe it to the weaknesse or want of wit prouidence or courage of the aduerse part or to the fortitude of the Captains the resolutenesse of the souldiers the aduantages of the place Sunne winde and such like circumstances in the meane time excluding the God of battailes as though he had no stroke in this busines So likewise when they speake of any other affaires or accidents which fall out in the gouernment of the world they ascribe all to outward circumstances inferiour meanes and subordinate causes as though God had giuen ouer the gouernment of the earth and had committed the ruling of the sterne to blind fortune Now whence can this exceeding difference proceede that they should altogether aime at the glorie of God and these wholie at the praise pleasure profit of man that they should alwaies ascribe the gouernment and disposing of all things to the wise prouidence of God and these to outward accidents naturall causes and inferiour meanes Surely because they were indited by the spirit of God and therefore themselues are diuine sauouring wholie of the author of them and these by the spirit of man and therfore al contained in them is meerly humane carnall natural § Sect. 2 The ninth reason taken from the stile of the Scriptures The ninth reason may be taken from the stile and manner of penning the Scriptures in which they much differ from all other writings whatsoeuer for whereas men in their writings affect the praise of flowing eloquence and loftinesse of phrase the holie Ghost in penning the Scriptures hath vsed great simplicitie and wonderfull plainnesse applying himselfe to the capacitie of the most vnlearned in which low and humble maner of speech he doth notwithstanding set foorth the deepe wisedome of God and the profound mysteries of religion the bottome whereof the most wise and learned in the world can not search into and vnder the vaile of simple and plain speech there shineth such diuine wisedom and glorious maiestie that all the humane writings in the world though neuer so adorned with the flowers of eloquence and sharpe conceits of wit and learning cannot so deeply pearce the heart of man nor so forcibly worke vpon his affections nor so powerfully incline his will either to the imbracing of that which is good or auoiding of that which is euill as the word of God and whence can this proceed but from the vertue power and wisedome of the spirit of God who is the author of them Moreouer wee may obserue in the stile of the Scriptures a maiesticall authoritie aboue all other witings which onely beseemeth the glorious King and soueraigne commander of heauen and earth for they speake in the same manner and inioyne the like obedience to prince and people rich and poore learned and vnlearned without any difference or respect of person not vsing any arguments reasons or perswasions but absolutely commanding that dutie which is to be done and forbidding that sinne which should be left vndone and that vnder the promise of euerlasting life and blessednesse and the paine not of the gallowes racke or wheele but of eternall death and damnation and whom beseemeth it to promise euerlasting life or to threaten euelrasting death but him only who is himselfe eternall and euerlasting and who hath this absolute authoritie of commanding all without any difference but he who is Lord Creator and gouernour of the prince as well as the people Lastly this word of God doth not only extend it selfe to the outward actions and conuersation requiring onely the externall obedience which is in fact and outward behauiour which is the vttermost that humane lawes respect because the lawgiuers can see no further but the law of God requireth especially the obedience of the heart and forbiddeth not only consent to any euill but euen concupiscence and lust now who can make lawes for the heart and conscience or though he should be so fond to make them who could either reward the obedient or punish the disobedient but God alone who searcheth the heart and reines The stile therefore of the scriptures being peculiar vnto themselues shewing maiestie in lowlinesse
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
and foysted in by some cunning fellow after the things were come to passe The like obiections also he maketh against the rest of the Scriptures as that either there was not any such Moses or if he were that he was but some cunning fellow who writ of miracles and wonders neuer done to gaine credit to his law which he had published or if he wrote nothing but truth in his time yet we know not whether these books which goe vnder his name are perfect as he left them or depraued and corrupted hauing many things altred added detracted according to the pleasure of those who haue had the keeping of them And so also hee obiecteth against the other parts of holy Scriptures To this I answere that as it were great absurditie to call in question the writings of Cicero Seneca Plutarch and other Heathen men whether they were penned by any such men or no because the next age receiued them from the authors themselues and deliuered them to the next insuing and so by tradition from hand to hand they are come vnto vs so it is no lesse absurditie to call into question whether the scriptures were written by the Prophets and Apostles who liued in their seuerall times seeing the Church hath receiued them from time to time and deliuered them to their successors to this day Moreouer the law published by Moses was not in secret or in a corner before some few witnesses but in the presence of sixe hundred thousand men besides women and children and the strange miracles and workes of God full of wonder which hee wrought for the better confirmation of his law giuen were done and perfourmed in the presence of many thousands who made relation of them to their posteritie and they to theirs to this day Neither was it easie to be corrupted altred or changed seeing the lawgiuer did straightly charge all men that they should not adde detract or alter any thing vpon paine of present death in this world and euerlasting death in the life to come who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie Moreouer this book of the law was safely kept in the Tabernacle and after in the Temple in the Arke which was placed in the holy of holiest and diuers authenticall copies written out of it for euery one of the twelue tribes which were euery Sabbaoth day read and expounded in their Sinagogues yea so familiar were these writings with the Iewes that they were written in their houses and vpon their garments so as it was not possible for any man to falsifie them but it would presently bee espied Yea will the tempter say but though they could not be depraued or corrupted yet they might at first bee inuented by some more subtill than the rest and so thrust vpon men vnder the authority of God himselfe as being the writings of his Prophets and Apostles To which I answere that there is no probabilitie of truth in this obiection for I would faine know in what age this man should write In the time of Moses how then could he write the historie of the Iudges who succeeded him In the time of the Iudges how then could he write the historie of the Kings What then could he write these things in the time of the Kings and so faine a relation of such things as went before why then it is necessarie that hee should haue liued in the time of the last Kings or els he could not haue penned their historie also but before this time there were many copies abroad of the Scriptures in diuers nations by reason that the Iewes were scattered abroad through their captiuitie where they as constantly professed their religion as in their owne countrey Besides if these writings had been fained in what age could they come to light but men diligently inquiring into them as being matters importing no lesse than their eternall saluation or condemnation would haue found them counterfeit For if they had been penned in the same age wherein the things were done who would haue beleeued them if they did not assuredly know that they contained nothing but certaine truth If in an after age who would haue straight subscribed vnto them vnlesse they had by tradition from their ancestors bin assured that such things were done in former times Furthermore it is not probable but that the Iewes would haue made mentiō of such an author if they had known him or if they had by some accident found them written in this forme it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them that they would rather chuse to suffer all torments than be brought to denie any one part of them § Sect. 7 Lastly it is obiected that in the time of Antiochus That the books of holy Scripture perished not in the time of Antiochus the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished and these which we haue afterwards inuented by the Iewes to grace their religion To which I answere that this obiection is so sotrishly foolish that it sauoureth not of common sense much lesse of any force of reason for seeing now there were extant almost innumerable copies of the Scriptures what meanes could be inuented by with and rage vtterly to suppresse them especially seeing the Iewes made farre more precious account of them than of their liues so that for the profession of this truth they were content to suffer euen in this tyrants time cruell deaths Besides if they had been all destroyed and abolished in his time how came it to passe that presently after his death they were againe as it were pulled out of the ashes and reuiued Or how could others be put in their place seeing innumerable men liued before and after his persecution who had the sight and perusing of the same bookes before they were suppressed and afterwards againe when they came to light Lastly though it should be granted that all the bookes of holy Scriptures had bin vtterly defaced in al the dominions of Antiochus yet this were nothing for the tempters purpose for the Iewes were now scattered far and wide and had their Sinagogues and schooles in sundrie nations where he had no authoritie therfore though he had destroyed all the copies of the Scriptures in all places of his kingdome yet there were many in other places where hee bare no sway Neither were they now in the Hebrew tongue alone but also translated into the Greeke by the 70 Interpreters at the request of Ptolomey Philadelphus and the translation carefully kept in his Librarie long before the time of this Antiochus By al which it is more then manifest that the Scriptures are the same which were penned by the Prophets and holy men of God inspired with his diuine spirit confirmed with so many and wonderfull miracles and sealed with the bloud of innumerable Martyrs To this which hath
and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
not know his time but as the fishes which are taken in an euill nette and as the birds that are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddainly when the euill seruant shal say in his heart my maister doth deferre his comming and shall beginne to smite his fellowes and to eate and drinke and to be drunken that seruants maister will come in a day when he loketh not for him and in an howre that he is not aware of and will cut him off and giue him his portion with the vnbeleeuers as our sauiour hath taught vs. Luke 12.45.46 And we know what hapned to the rich man who saide vnto his soule soule thou hast much goods laid vp for many yeeres liue at ease eate drinke and take thy pastime euen the same night God said vnto him O foole this night will they fetch thy soule from thee and then whose shall those things be which thou hast prouided Luke 12.19.20 § Sect. 4 Moreouer how many may we obserue in our owne experience who haue deferred their repētance frō day to day thinking to repent either in their old age or in the time of their sickenesse That many purposing to repent in old age are cut of in the meane time by Gods iudgment and haue beene preuented and cut of by Godes iudgment doe we not see that many haue beene taken away with suddaine and violent deaths many depriued of the vse of their sences memorie and vnderstanding in the time of their sicknesse and haue so dyed mad franticke and sensles many who come to their old age and yet are further from repentance then in the time of their youth And this cōmeth to passe by the iust iudgment of God for what can be more righteous then that the Lorde should contemne them at the houre of death who haue contemned him their whole life that they should loose their memorie and vnderstanding in the time of sickenes who haue continually abused them to the dishonour of God in the time of their health that they should dye impenitent who haue liued in impenitencie that they should forget God when they are readie to goe out of the worlde who would neuer remember him whilst they were in the worlde that God should withdraw his grace when they are sicke which being often offered they despised when they were in health And this the Lord threatneth Pro. 1.24 Because I haue called and yee haue refused I haue stretched out mine hand none would regard v. 25. but ye haue despised all my counsayle and would none of my correction v. 26. I will also laugh at your destruction mocke when your feare cōmeth v. 27. when your feare commeth like suddaine desolation and your destruction shall come like a whirlewind c. and v. 28. then shall they call vpon me but I will not answere they shall seeke me early but they shall not find mee v. 29. because they hated knowledge and did not choose the feare of the Lorde So Zachar 7.11.12.13 the prophet saith that because the people refused to harken pulled backe their shoulder and stopped their eares that they should not heare but made their hearts as an Adamant stone least they should heare the words of the lord sent in his spirit by the ministerie of the former prophets therfore came a great wrath from the Lord of hostes whereof it came to passe that as hee cried and they woulde not heare so they cried and the Lord would not heare their crie And therefore when the Lord calleth let vs answere Lorde I come let vs not delay our conuersion from day to day but seeke the Lord whilest he may be found and call vpon him whilest he is neere let the wicked now forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue as it is Esay 55.6.7 But if we contemne the ministerie of his worde and when God calleth to refuse answere if wee harden our hearts against the meanes of our conuersion quench the good motions of his spirit when he putteth them into our mindes surely it will come to passe that as we neglect the Lord so he will neglect vs and though hee call vs today yet he will not call againe to morrow but will let vs die in our sinnes without repentance Let vs remēber the fearefull example of Esau who contemning his blessing and birthright afterwards when he would haue inherited the blessing was reiected for he found no place to repentance though he sought it with teares as it is Hebr. 12.16.17 And of the 5. foolish virgins who neglecting the opportune time of prouiding oile for their lamps afterwards went to buy when it was too late Matth. 25. for the bridegrome passed by and they were shut out of dores Call to mind the fearefull example of Pharaoh who still hardening his hart against Gods word sent vnto him and confirmed by many miracles and wonders at last was destroyed with his whole armie So Herode hauing hard Iohn Baptist willingly and perfourmed obedience to some things which he had learned yet because he did not turne to the Lord with his whole heart nor repented of his incest was neuer after called againe but left of God to his owne hardnesse of hart the like may be said of Pilate Agrippa Foelix Iudas Demas Iulian the Apostata who hauing not harkened to the Lords call but quenched the good motions of his spirit afterwards were giuen ouer of God to a reprobate sense to their euerlasting ruine and destruction So likewise when as the Lord gaue the false prophetesse Iesabel a time to repent Apoc. 2.21.22 and shee repented not he threatneth his heauie iudgements against her in a word this is manifest in the examples of carnall secure men in these dayes who hauing abused Gods mercy and long suffering and deferred their conuersion from day to day at last they are taken away in Gods heauie displeasure and as they liued like beastes so commonly they die like beastes and therefore as wee loue the saluation of our soules let vs harken when the Lord calleth and not harden our hearts against the good motions of his spirit for if we be like these men in our wicked practise there is no hope we should be vnlike them in fearefull punishments § Sect. 5 Thirdly we are to consider that our conuersion and turning vnto godly vnfained and true repentance The 3. motiue because repentance is Gods gift is the gift of God from whom euery good and perfect gift descendeth as it is Iam. 1.17 And therfore we are to accept of this gift whē he offereth it vnto vs for God doth not promise his giftes and graces with condition that we may receiue them when we list but when he offereth them Psal 95.7 To day if yee will heare his voice harden not
your hearts he doth not giue vs respite till to morrow now God calleth and inuiteth vs to to come vnto him now he knocketh at the dore of our harts desiring to enter that he may dwell in vs by his holy spirit and if we refuse to let him enter how know we whether he will euer knocke againe if he doe not what gainest thou but the pleasures of sinne for a season and in the end eternall death and what loosest thou no lesse a thing then euerlasting life and an eternal waight of glory in Gods kingdome well yet Christ knocketh at the dore of our hearts and if we will open he wil be our guest and suppe with vs bringing his cheere with him Apoc. 3.20 euen an heauenly banquet of all his spirituall graces but if wee rudely shut the dores against him what hope can we haue that he will come againe when he findeth such rude and vnciuill entertainement and then what will follow but that eyther wee shall neuer seeke after him and then our case wil be most miserable Cant. 5. or with his spouse in the Canticles we shall long seeke him but not find him without great difficultie yea perhaps wee may seeke him as Esau sought his blessing with teares and neuer find him CHAP. XXVIII Of the fourth motiue taken from difficultie of repenting caused by delayes § Sect. I That the lōger we defer repentance the more hardly we shal repent THe fourth motiue to perswade vs to speedy repentance and turning vnto God is that the longer we deferre it the harder wee shall find it for the difficultie thereof wil be much increased by delay 1. Because sinne will growe customable and our selues also who are vnfit today will be more vnfit to morrow the reasons hereof are many first because by continuall sinning wee get a custome and habite of sinning and if a custome which is but affected be hardly left what shall we say of a custome which is confirmed by nature or what is nature strengthened by custome who knoweth not that the drunkard is more easily reclaimed frō his drunkennesse when he first falleth to this vice then when he hath long liued in it that the swearer the longer hee vseth and inureth his tongue to swearing the more hardly can hee forbeare it and the couetous man as he increaseth in yeeres increaseth also in couetousnesse and the like may be sayd of all other vices Neyther neede this seeme strange vnto vs seeing it is a thing apparent in reason and in experience for the longer the disease hath possessed the body the more hardly it is cured and therfore that counsaile is good Venienti occurrite morbo preuent the disease before it hath seased on thee or presently after it hath taken place remoue it The longer the sore is neglected the more it festreth the greater difficultie there is to heale it the lōger the tree groweth the deeper root it taketh and the more harde it is to pull it vpp the enemie is more easily kept from scaling the walls then beaten backe when he is entred into the middest of the citie so it is with sins and vices facilius repelluntur quam expelluntur they are more easily kept from entrance then beaten out as therfore you would condemne him of extreame folly who would not regard his sickenesse till it had ouerthrowne nature and then thinke to cure it or who would neglect to applie any salue to a greisly wound till it were festred and then thinke the better to heale it or that should assay to pull vp a young plant and being vnable should deferre it till it were growne to a great tree thinking then more easily to plucke it vp by the rootes or that would let the enemie quietly enter into the citie with a purpose then to expell him with more facilitie and lesse losse so alike nay much more foolish is hee who finding it nowe a hard matter to turne vnto God and to forsake his sinnes deferreth it for many yeares togither till the corruptition of nature haue receiued double strength by long custōe imagining that then hee can very easily attaine vnto his purpose let vs therefore breake of our sinnes by vnfained repentance and take heed of confirming our naturall corruptions by long custome August for as one sayth Dum consuetudini non resistitur fit necessitas whilst custome is not broken it becommeth necessitie and as another Basil Sicut non potest aliquis dediscere maternam linguam sic vix longam peccati consuetudinem as a man cannot easily forget his mother tongue so neither can he leaue customable sinne So it is said Iob 20.11 that the wicked mans bones are full of the sinnes of his youth and that they shall lie downe with him in the dust whereby it is implied that as diseases after they are entred into the marrow bones are incurable in so much as they goe with mē to their graues so sinnes and vices which are the sicknesses of the soule hauing seased and taken fast hold of a man by long and continuall custome from his youth will most hardly leaue him in his age but will hang fast on till the day of his death And hence it is that the Lord by his Prophet doth note it to bee a thing impossible in respect of humaine power to leaue those sinnes which are customablely commited Ier. 1323. Can the blacke more change his skin or the leopard his spotts then may yee also doe good that are accustomed to doe euill and therefore if euer we meane to leaue our sinnes to turne vnto God it is best to beginne before the corruptions of nature bee confirmed by custome § Sect. 3 Secondly while wee liue in our sinnes wee continue in Sathans thraldome and he hath full possession of vs 2. Because Sathan will more hardly be cast out of his possession when he hath long held it which possession the longer he holdeth the more hardly will he be cast out for as those who haue a long time quietly inioyed their houses and lands though their title be but weake yet are more hardly dispossessed then if at their first entrance their right had bene called into questiō both because long custome hath in it the nature of a law and the parties themselues will bee more earnest in vsing all meanes to retaine their possessions which they haue long held time hauing worne out al doubting of their right so sathan is more hardly thrust out of his possession when he hath long kept it because his long houlding of vs in his thraldom maketh him imagine that he hath right to hould vs still and hee is most earnest in vsing all his strength and pollicie to hould that which he hath already gotten and long kept in his possession We know that when a souldier in fight hath taken another captiue at first he vseth al meanes to breake from him as hauing better opportunitie when they are
who heare it as it is Esa 55.11 we know if a salue be applied vnto a wound eyther it healeth it or els the sore ouercōming the vertue therof doth more fester and ranckle and so this spiritual salue being applied vnto our soules wounded with sinne doth either cure them or else becomming vneffectuall they waxe worse and worse When men sleepe are suddainly wakened with some strange and vnusual sound they presently start vp and are amased but after a long time they haue bene acquainted with the noyse they can sleepe securely and not be much disquieted so when men sleeping in carnall securitie are awaked with the threatnings of the law preached vnto them which like Canon shot thūdreth in their eares they are at first somewhat rouzed vp and beginne to looke about them but giuing themselues to sleepe againe in their sinnes after they haue bene many times awakened at last this fearfull sound nothing moues nor disquietts them neither wil any thing waken them out of this spirituall lethargie but the voyce of the Archangell commanding them to arise and to come vnto iudgement § Sect. 7 Seuenthly if we deferre our conuersion vntil our old age 7. Because old age is more vnfitt for repentāce then youth it will then be more harde and difficult then in the time of youth because old men are more indocible vnfit to learn then they were in their youthfull dayes and therefore whosoeuer meane to attaine vnto learning or to knowledge of any science trade or occupation they doe not deferre it to their old daies but giue themselues vnto it in the time of their youth when as their wits are most fresh their capacitie most quicke to receaue instruction Seing then there is much knowledge necessarily required to the making of a true Christian for without knowledge we can haue no faith and without faith there is no saluation therefore for the attaining hereunto it is very needfull that we beginne betimes and set our selues to learne Gods true religion in the time of our youth when as wee are most fit for this purpose And this counsayle the wise man giues vs Prou. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it Secondly as old men are more vnfit to learne so also they are more forgetfull to remember that which is taught them and therefore if they doe not set their whole mindes vpon Gods word and continually call to mind that which hath beene deliuered vnto them in the preaching thereof meditating therein with the prophet Dauid day and night all they haue learned will easily slip out of their weake and decayed memories Which thing is most hard for them to perfourme by reason of manifold distractions which that age is subiect vnto as the infirmities of the body sicknesse aches and innumerable griefes and also the manifold troubles and cares of mind not onely in respect of their owne state but also in the behalf of their children yong nephewes neere friends whose welfare is as deere vnto thē as their owne now if a single man hath cares inow to distract him from Gods seruice how many are their distractions whose cares are doubled and redoubled and therefore if we would make choise of the fittest time for our conuersiō we must not deferre it till our old age but turne vnto God in our youth when as our wittes are most fit to receyue and our memories to retaine instruction § Sect. 8 Lastly if wee deferre our conuersion vnto God till our old age 8. Because the hour of death is the most vnfit time for repentance or till we lye on our death bed we shall find it more difficult in that our enemie sathan who alwayes goeth about like a roaring lion seeking to deuoure vs doth then redouble his malicious diligence in working our destruction when as hee seeth the time drawe neere wherein hee must attaine his purpose or else for euer faile of his desire what therefore will now our malicious powerfull and most subtill enemie leaue vnattempted what violence will hee not now offer what pollicy will hee not assay to drawe vs from God to his kingdome of darknesse wee knowe that when enemies beseidging a citie doe heare that their seidge is shortly to be raysed by the approaching of mighty succours or within a while will become vaine and bootelesse by reason that the citie well bee more strongly manned and better victualed howe they will bend all their ordinance against the wall to make a breach how furiously they will giue the assault and how desperately they will fight that they may not bee disapointed of their hope and loose all their former labour and shall wee thinke that sathan who hath longe beseidged vs desiring nothing more then to sacke our souls and to spoile them of al Gods graces and to lead them captiue to hell and destruction will vse lesse politicke furie in assaulting vs with all his engines of battrie when hee seeth the time approach when as now or neuer he is to accomplish his desire But let vs consider moreouer how able wee are to indure his assaults if wee doe not prepare our selues before the time of sicknesse arming our selues with the whole armour of God surely wee are naked and lie open to all his violence being destitute of the girdle of veritie the knowledge of Gods truth neither armed with the brestplate of righteousnesse nor hauing our feete shod with the preparation of the gospell of peace whereby wee might bee inabled chearefully to march in the afflicted way which is full of the thornes and briars of tribulation and afflictions wherin we must trauaile if we will goe to Gods kingdome neither yet hauing the shield of faith whereby wee might quench the firie dartes of the wicked one nor the helmet of saluation nor yet any skill to vse the sword of the spirit the word of God eyther for the defending of our soules or the offending of our enemie And whereas wee may hope that God will at that time supply all our wantes and giue vnto vs all his spirituall armour whereby wee may bee defended and sathan repulsed wee are to knowe that God vseth not to giue his heauenly and spirituall graces at the houre of death to those who haue contemned them al their life or if hee doe bestowe them vpon any it is ordinarily by meanes which hee hath ordayned for this purpose as the hearing of the word harty prayer holy conferences and such like spirituall excercises now let it bee graunted that wee may haue at such times of our mortall sicknesses Gods ministers and all other outward helpes to further vs in performing of these duties which yet notwithstanding no man can promise to himselfe yet howe vnfit is any man in this case for the effectuall doing of these holy exercises when as his bodie is full of paine and his minde full of anguishe partly fearing Gods iudgments and eternall
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
which the Lord wilimprint in them and wee are moued to denie our selues and to cast away our owne righteousnesse and to rest and relye vpon Christ Iesus alone for our iustification and saluation which is quite contrarie to our naturall disposition but it were a miracle of miracles that all these things should be wrought in vs by sicknesse which the Lord hath not ordayned for this purpose when as the meanes appointed by God himselfe the ministerie of his word which is Gods owne ordinance could neuer worke them in vs. It may bee indeed that Gods hand lying heauy vpō vs in the time of sicknesse and fearing worse iudgements in the life to come we may be moued hereby to make a goodly shew and to vowe great reformation if we might bee restored to our health It may be that with Pharaoh we may make a fained confession of our sinnes and promise to amend if this iudgement may be remoued or that we may with Achab outwardly humble our selues before God to the end we may escape those fearefull punishments which are threatned in his word but it is a thousand to one if we then truly repent who haue liued our whole time in impenitency or then turne vnto God if wee were not before that time effectually called and conuerted for as wee liue so wee commonly die neither is it likely that hauing led our liues like wicked Balaam we should die the death of the righteous that hauing alwaies hitherto been thornes and thistles we should now bring forth sweet figges and pleasant grapes when wee are ready to be cut downe and to be cast into the fire that hauing all our life sowed the seedes of wickednesse we should at our death reape the fruit of godlinesse And therefore as the Apostle exhorteth let vs not be deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirite reape life euerlasting as it is Gal. 6.7.8 Let vs now turne vnto God while he calleth vs and graunteth vs the meanes of our conuersion the ministerie of his word now is the acceptable time now is the day of our saluation and if wee will now turne vnto God and truly repent whilest we might continue in our sinnes we may be assured our repentance is true and vnfained and not pressed out of vs with sence of present paine nor forced with feare of future punishment and that turning to God wee shal be receaued to grace and mercy seeing we then offer to serue him when wee might haue serued Sathan the world and our owne corrupt flesh CHAP. XXX Two letts which hinder worldlings from speedy repentance remooued § Sect. 1 ANd so much concerning these Motiues whereby wee may bee perswaded to speedie repentance The first let is the misaplying of Gods mercy and gratious promisee all which the worldly secure man wardeth and beareth of with a double fence so as they can neuer beate him downe with true humilitie nor pearce his heart with vnfained sorrow for sinne the one is by alleadging Gods mercy manifestly declared vnto vs in the sweet promises of the Gospel the other by obiecting the example of the conuerted thiefe who though hee had spent his whole life in sinne and wickednesse yet at the last hower was receiued to mercy For the first Ezech. 13.32 33.11 Math. 9.13 Math. 11.28 hath not the Lord will they say protested in his word that he desireth not the death of a sinner but that he turne from his way and liue hath not our Sauiour tould vs that he came not to cal the righteous but sinners to repentance and doth he not inuite such vnto him as labour vnder the heauie burthen of sinne promising that hee will ease them And hath not the Apostle Paul taught vs 1. Tim. 2.4 that Gods will is that all men should be saued and come to the knowledge of his trueth Seeing therefore God is so mercifull why should we doubt of our saluation Why should we feare to deferre our repentance follow our pleasures and delights for a time seeing the Lord will receiue vs to mercy whensoeuer we turne vnto him The first let remoued I answere first that though al this were certaine true and not to bee doubted of yet it is a most vnthankefull part and horrible ingratitude against our gracious God and louing father to take occasion of his mercie the more to offend him as before I haue shewed Secondly I answere that as God hath shewed his mercy in the gratious promises of the Gospell so also he hath as plainely declared his iustice in the seuere threatnings of the law and he is as true in the one as in the other And therefore all the question is who shal tast of his mercy and who of his iustice seing that is promised to some and this threatned against others or rather in truth it is without all question for the Lord hath plainely shewed in his word that hee will extend his mercy to all repentant sinners and to them onely and that he will declare his iustice in powring out his iust iudgements vpon the wicked who liue in their sinnes and especially vpon those who take occasion of Gods mercie to continue in their vnrepentancie despising the riches of his bountifulnes his patience long suffering for hereby they heape vnto themselues wrath against the day of wrath and the declaration of the iust iudgmēt of God as the Apostle speaketh Rom. 2.4.5 Though then there be neuer so many sweet promises in the gospel yet they who continue in their sinnes without repentance can reape no true comfort by them because they are not made to them but to repentant sinners and on the other side though there be neuer so many terrible threatnings denounced in the law yet the paenitent sinner need not to feare them seeing they are threatned onely against those who continue in their impaenitencie though God be of infinit mercy let not the wicked man who liueth in his sinnes presume seeing it is sufficiently declared in pardoning the sinnes of repentant sinners Neither let him who is truly paenitent despaire because God is of infinite iustice seeing it is sufficiently manifested in punishing the sinnes of those who continue in their vnrepentancie let not him who is turned vnto God from his wicked waies feare Gods iustice for it is fully satisfied in Christ and therefore it shall neuer attach him neither let him who continueth in his sinnes without repentance hope in Gods mercy for it doth not belong vnto him nor yet in the sweet promises of the Gospell which though they be neuer so generall yet are they alwaies to be restrained to the condition of the couenant of grace faith and repentance And this is manifest in the places before alleaged which worldly men so much abuse to nourish in them carnall
securitie for whereas the Lord saith Ezech. 33.11 That he will not the death of a sinner he addeth in the next wordes but that he turne from his way and liue so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies So our sauiour Christ saith Math. 9.13 that hee came not to call the righteous that is those who are iust righteous in their owne conceipts but sinners to repentance so that whosoeuer are called vnto Christ that in him they may haue saluation are called also to repentance And Math. 11.28 our sauiour doth not call all sinners vnto him without difference but those onely who are wearie and heauy laden that is who find their sinnes irksome and grieuous vnto them and desire nothing more then to be freed of this vnsupportable burthen And the Apostle Paule likewise 1. Tim. 2.4 doth not say simply that God would haue all men to besaued but that he would also 〈◊〉 haue them come to the knowledge of the truth that is to the knowing acknowledging beleeuing of the principles of Christian religion cōcerning God themselues and the worke of redemption wrought by Christ Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes vnlesse they are wearie and heauie laden desiring nothing more then to be eased of their heauie burthen vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth the gratious promises of the Gospell do not appertaine vnto them § Sect. 2 Secondly whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy The 2. let is presumption vpon the example of the conuerted thiefe and therefore we can make thereof no generall rule especialy seeing to this one we may oppose many thousands of those who hauing deferred their repētance to the last hower haue beene taken away in their sinns and impaenitencie It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repentance and shew our faith by the like liuely fruites he wil pardon our sinnes and receaue vs to mercy according to his gratious promises but this faith and repentance are not in our owne power but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected contemned them their whole liues sometimes indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy but most commonly he leaueth those who haue deferred their repentance to die in their impaenitencie that they may be examples of his iustice And to this purpose Austine speaketh well there is saith hee mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire and but of one that none might presume It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution but if any will wilfully offend in hope hereof or hauing offended wil deferre to sue for his pardon to the last hower surely he is well worthy to be hanged both for his offence and also for his presumption so the Lord mercifully pardoneth some few when death is ready to cease vpon them and to transport them into the eternall torments of hell fire to shew the riches of his grace but if any shall take occasion hereby the more to offend against his maiestie or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower hee is vndoubtedly vnworthy of any grace and mercy and in all likelihood he shall be deliuered vp to suffer eternal torments Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary so was it reserued as being most fit for the time of Christes passion for as great Princes at the time of their coronation pardon such notorious offences the like whereof they wil hardly euer after remit to the end that their clemencie and mercy may appeare to all so our Sauiour Christ the glorious king of heauen and earth being ready to lay downe the forme of a seruant and to take vpon him the crowne of endlesse glory and maiesty gaue his gratious pardon to this greeuous offender that his infinite mercy and goodnesse might be manifested vnto al men that so they might breake of their sinnes by vnfained repentance and by a liuely faith come vnto him looking and expecting for life and saluation onely in this their sauiour and redeemer and as cunning Surgeons hauing made a soueraigne salue do vpon the next occasion make experiment thereof by curing some griesly and desperate wound that so they may commend it to all who shal haue need to vse it so the Lord hauing made a pretious plaister and soueraigne salue to cure all soules who being wounded with sinne will apply it vnto them by a liuely faith presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne that all others in his state seing the vertue thereof might more earnestly desire it and more carefully seeke after and apply it to their wounded soules And therefore seeing the occasion of this cure was altogether extraordinary the action is not like to bee ordinarie the occasion being remooued and the mercy of God and vertue of Christes death and bloodshed being sufficiently manifested to al the world Thirdly we are to know that the estate of these men is farre vnlike and much more desperate then the state of the conuerted theefe for hee was in all likelihood neuer before this time called and presently he harkeneth vnto the voyce of Christ and willingly intertaineth the good motions of his spirit but these men being often called haue refused to come and haue quenched the good motions of Gods spirit he persisted in his sin ignorantly hauing not heard the doctrine of the Gospell whereby he might be inuited to come vnto Christ by a liuely faith and might turne vnto God by vnfained repentance these haue often heard these glad tidings and haue neglected and contemned them hee continued in his sinnes through ignorance neither did hee vngratefully resolue to serue the diuell his whole life reseruing the time of his old age and sicknesse for the seruice of God only for his own aduantage but these men hauing bin oftē instructed in the law of God and wayes of godlinesse notwithstanding wittingly and wil fully persist in their sinns presuming vppon repentance and hope of mercy at the last houre intending then to turne vnto God not for any loue they beare him but for feare of hel torments and eternall damnation lastly his repentance was most vnfayned and exceeding earnest and his faith brightly shined presently after his
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
The which may minister vnto euery penitent sinner most sweet consolation for when they see that God is angry by reason of their sins that he doth greeuously afflict them euen bring them as it were to the gates of hell this must not make the to cast of al hope to fal into vtter desperatiō but they must remember that these are not the Lords proper works but strange vnto him which he doth to this end that he may bring to passe his owne proper works which are agreeable to his nature that is that he may againe shew vnto vs the glorious beames of his louing coūtenance in more full brightnesse bring vs frō death to life frō affliction to ioy from the gates of hell to the kingdome of heauen According to that 1. Sam. 2.6 the Lord killeth maketh aliue he bringeth downe vnto hell and bringeth vp againe As therefore when we see carpenters pulling downe a ruinous building our minds do not rest there because we know that this they doe is not their proper worke but we goe further in our cogitation thinking of a new house which they will build in the place of the old for as much as wee know that it is not their proper worke to race downe but to build or to race downe that they may build so when wee see the Lord angry and inflicting corrections let vs not rest here but with the like foresight of mind let vs consider that he doth these his strange and improper works that afterwards he may do those which are proper and naturall that is that he afflicteth that he may bring the more true cōfort that he bringeth vs to the gates of hell to the end hee may rayse vs vp to bee partakers of the ioyes of heauen But let vs consider of some more testimonies of Gods infinite mercies As the Prophet Dauid likewise saith Psalm 103.8 that the Lord is full of compassion and mercy slow to anger and of great kindnesse and Psal 86.5 Thou Lord art good and mercifull and of great kindnesse vnto all them that call vpon thee So the prophet Ioel 2.13 testifieth of the Lorde that hee is gratious and mercifull slow to anger and of great kindnesse And the apostle saith that he is rich in mercie Eph. 2.4 and 2. Cor. 1.3 He calleth him the father of mercies and God of all cōfort § Sect. 4 Seeing then mercie is one of Gods attributes That God is delighted in exercising his mercie therefore it is also of his essence and being for there is not in Godes most perfect nature any qualities or accidentes but whatsoeuer is in God is God so that God is mercie it selfe and consequently to shew and excercise his mercie is to shew and exercise his owne nature Now wee know that naturall actions are not troublesome norirksome neither is the sunne troubled with giuing lighte nor the fire with giuing heate nor the tree with yeelding fruite nor the beast with nourishing his young nor man with receiuing nourishment and sleepe because it is their nature to be excercised in these actions and therefore seeing mercie is of Gods essence it is not painefull and troublesome to excercise it towardes all repentant sinners bee their sinnes neuer so many and hanious no more then it is troublesome to exercise his iustice in punishing of those who are obstinate and rebellious nay it is not onely not troublesome and painefull but also pleasant and delightfull for God to shewe mercie vnto all those who truely turne vnto him and contrariwise it should bee troublesome and irksome if I may so speake for God not to shew and exercise his nature and mercie towardes repentant sinners for as the eye is delighed with seeing and to bee restrayned there from is grieuous vnto it as the care is delighed with hearing and is much molested if it be stoped and as euerie part and facultie of the bodie and soule are delighted in excercising their seuerall actions and functions and are much vexed and cumbred if by any meanes they should bee hindred so is the Lord delighted and well pleased in shewing and excercising his owne nature and attributes as his power and prouidence in gouerning the world his iustice in punishing wicked obstinate and rebellious sinners and his mercy in pardoning and remitting the sinnes of those who are of an humble spirite and broken heart and are wearie of this intollerable burthen desiring nothing more then to bee eased and freed from it And not to thus excercise his nature and attributes woulde rather that I may speake after the manner of men bee vnto the Lord tedious and troublesome Of this pleasure and delight which the Lorde taketh in pardoning repentant sinners the Prophet Micha speaketh chap. 7.10.18 who saith he is a God like vnto thee that taketh away iniquitie and passeth by transgression of the remnant of his heritage he retaineth not his wrath for euer because mercie pleaseth him So the prophet Dauid Psal 147.11 saith that the Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much to haue an occasion offered of excercising his mercy and goodnesse towardes those who earnestly desiring it wait vpon him that they may bee made partakers of of it For the obiect of Gods mercy about which it is exercised is mans miserie and the action thereof is to pittie and helpe him out of his wretched and miserable estate and therefore if there were no miserie and wretchednesse and no sinne to be forgiuen there would be wanting that external obiect about which Gods mercy should be exercised and manifested to all the world And hence it is that the Lorde willingly permitted the fall of our first parentes to the ende that hee might make a way for the manifestation of his mercie in pardoning repentant sinners and his iustice in punishing the contemners of his grace And as the apostle saith Rom. 11.32 God hath shut vp all in vnbeleefe that hee might haue mercie on all that is to say on all the elect both Iewes and Gentiles Seeing therfore God delighteth himselfe in excercising manifesting his mercy to the praise of the glorie of his grace by pardōing forgiuing repentant sinners let not any who are grieuously laden grone for wearines vnder the heauie burthen of their sinnes feare to come vnto the Lorde and to implore his mercy for the forgiuenes of their sinnes though neuer so grieuous and manifould neither let them doubt least God will reiect their suite and refuse to receiue them into his grace and fauoure because of their great rebellions and vnworthinesse For although there were not as in truth there is not any thing to bee respected in vs sauing that wee are the creatures of God and worke of his handes yet the Lorde will haue compassion vpon vs euen for his owne sake because hee is exceedingly delighted in shewing mercy to all those who turne vnto him And this the Lord
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
the condition of the promises faith and repentance and all the promises of the Gospell belong vnto thee though thou were the greatest sinner that euer liued For whereas it may be obiected that the sinne against the holy Ghost is vnpardonable we are to know it is not so much in regard of the hainousnesse of the sinne as that because it is alwaies seuered and disioyned from faith and repentance God denying these his graces to those who vpon desperate malice haue made a generall Apostasie and haue persecuted the knowne truth So that if it were possible for them to repent and beleeue it were possible also that they should be saued Seing therefore the promises of the Gospell are generall excluding none let not any man who is laden with the burthen of his sinnes exclude himselfe through his want of repentance and infidelitie for though their other sinnes are grieuous yet this is more hainous and damnable then all the rest For whereas the Lord saith that he wil extend his mercy vnto all who come vnto him if wee reply no he will not extēd it vnto me because I am a grieuous sinner what do we els but contradict the Lord and giue truth it selfe the lie not giuing credit to his word and promises And therefore let vs take heed that wee do not so aggrauate our sinnes as that in the meane time wee extenuate and derogate from Gods infallible truth CHAP. XXXV Of other arguments drawne from the persons in the Trinity § Sect. 1 ANd these are the arguments which are drawne from the nature of God Reasons drawne from the first person God the father whereby we may be assured of the remission of our sinnes there may also other arguments bee drawne from euery person of the Trinitie First God the father hath created vs of nothing euen according to his own image and when wee had defaced this his image in vs and made our selues slaues to Sathan he so tenderly loued vs his poore miserable creatures that he spared not his dearely beloued onely begotten Sonne but sent him into the world to take our nature vpon him that therein he might suffer all misery and affliction and lastly the cursed and bitter death of the crosse that so he might satisfie his iustice for our sinnes perfect the worke of our redemption And this the Euangelist witnesseth Iohn 3.16 Al which loue the Lord shewed vnto vs euen for his owne names sake when we neither deserued it nor yet desired it for we were bondslaues vnto Sathan and well contented to liue in his bondage wee were children of wrath and dead in our sinnes yea wee were enemies vnto God and all goodnesse And therefore if our mercifull God so loued vs whilest we were in loue with our sinnes at league with his enemie Sathan at enmitie with him that hee sent his dearely beloued and onely begotten Sonne to dye for vs that by his death and bloudshed hee might redeeme and saue vs out of this miserable estate how much more will he now receiue vs to mercy and pardon and forgiue our sinnes if we seeke and sue for grace if hee loued vs so dearely when we hated him and sought al means of reconciliation when wee were professed enemies against him how much more will hee receaue vs into his fauour when as we earnestly desire to be reconciled If he so loued vs that he sent his Sonne to die for our sinnes how much more will he remit those sinnes for which hee hath satisfied when as with harty sorrow we doe bewaile them and earnestly desire to be freed from them if he hath giuen his Sonne to mankind to this end that hee should saue and redeeme repentant sinners why should any doubt of their redemption and saluation if they turne vnto him by vnfained repentance and lay hould on Christ by a liuely faith and if he haue giuen vs his chiefe Iewell hiw onely begotten and best beloued Sonne and that when wee were his enemies what will he denie vs when in Christ we are reconciled vnto him and become his friends And thus the Apostle reasoneth Rom. 5.8 God saith he setteth out his loue towards vs seeing that whilest we were yet sinners Christ died for vs. 9. much more then being now iustified by his bloud we shal be saued from wrath through him 10. For if we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shal be saued by his life § Sect. 2 Secondly wee may drawe most firme argumentes to strengthen our assurance of the remission of our sinnes from the second person in trinitie our Sauiour Iesus Christ Reasons drawne from the 2. person God the sonne for first hee is our Sauiour and redeemer 1. Because he came into the world to saue sinners who therefore came into the world that hee might saue and redeeme vs out of the captiuitie of our spirituall enemies sinne death and the diuell and that hee might satisfie his fathers iustice obtaine the remission of our sinnes and reconcile vs vnto him Though then our sinnes be many and grieuous this should not hinder vs from comming to Christ by a true faith and firme assurance that in him wee shall haue the remission of our sinnes and be receaued into Gods loue and fauoure nay rather this should bee a forceible argument to mooue vs to seeke his helpe when wee find our selues in a desperate case destitute of all meanes whereby wee may attaine vnto saluation seeing our Sauiour Christ came into the world to saue such as were lost in themselues and inthralled in the miserable bondage of sinne and Sathan And this is euident by the scriptures Matth. 9.13 our Sauiour professeth that he came not to call the righteous but sinners to repentance and Luke 19.10 The sonne of man is come to seeke and to saue that which was lost 1. Tim. 1.15 This is a true saying and by all meanes worthie to bee receiued that Iesus Christ came into the worlde to saue sinners the apostle also affirmeth that our Sauiour Christ hath quickned vs who were dead in our sins trespasses Eph. 2.1.5 And our sauiour Christ Matth. 11.28 doth not only call vnto him smal sinners but those who are heauy ladē with an intollerable waight or sin promising that he will ease them Seeing therefore hee came into the world to saue and redeeme grieuous and hainous sinners and to giue life vnto those who were euen starke dead in their sinnes seeing also hee calleth and inuiteth such vnto him as are heauily laden with an intollerable waight of wickednesse and promiseth to ease them let vs not excuse our selues from comming because our sinnes are hainous and grieuous but therefore let vs the rather goe vnto Christ because wee had need of his helpe If a man being loded with a waightie burthen should refuse the helpe of a friend both able and willing to ease him because his burthen is very heauie
who would not laugh at such ridiculous follie for therefore he should more earnestly desire and more thankfully accept of his friendes offred courtesie because himselfe is tyred pressed downe and altogether vnable to beare this intollerable waight but such and greater follie doe they commit who being pinched and oppressed with the heauie burthen of their sinnes doe through their infidelitie refuse the healpe of Christ offering himselfe to release and ease them vnder this pretēce because their burthen is ouer heauie for because to them it is intollerable therefore they should rather goe vnto Christ and ernestly desire to be eased and released seeing hee is not onely able for his power is omnipotent but also most willing for he hath most gratiously promised and freely offred his helpe That the price which Christ hath paid for our redemption farre exceedeth all our sinnes Moreouer we need not to doubt of the sufficiencie of the price which our Sauiour hath paid for our redemption for it is of infinite value and of more vertue and power to iustifie and saue then all the sinnes of the world to condemne and destroye so that though wee were the greatest sinners that euer liued yea though the waight of all sinne which euer in the world hath beene cōmitted did lie vpō vs yet the meritts of Christ and the price which hee paid for our redemption doe farre exceede them and if we come vnto him by a liuely faith resting vpon him alone for our saluation hee will surely ease vs of this intollerable burthen And therefore though the grieuousnesse of our sinnes shoulde increase our repentance yet they should not diminish our faith and assurance of pardon and forgiuenesse for though our debt were neuer so great our suerty Christ Iesus hath paid it to the vttermost farthing though our sinnes are neuer so many and grieuous our Sauiour hath borne them all vpon the crosse in his owne bodie and fully satisfying Gods iustice for thē 1. Pet. 2.24 hath freed and deliuered vs from this heauie burthen Though wee were neuer so deepely inthraled in the bondage of our spiritual enemies yet our almightie redeemer hath freed vs out of captiuitie hath paid a sufficient price for our raunsome and though we had no right or interest in the kingdome of heauen yet our sauiour hath dearely purchased it for vs by his precious death and bloudshed and therefore seeing in Christ we haue fully satisfied Gods iustice and fully merited the pardon of our sinnes seeing in him wee haue not onely paied our debt but also giuen a sufficient price for the purchasing of eternall happinesse wee neede not to make any doubt of the pardō of our sins and of possessing of our heauēly inheritance for the Lord cannot in iustice hold that from vs which of right appertaineth vnto vs nay we may assure our selues that though he could yet he would not for who can imagine that the Lord who of his bountious liberallitie giueth vnto vs more then wee can deserue or desire will keepe from vs that which of right appertayneth to vs that he for his own names sake without any respect of our works or worthinesse freely multiplieth his benefites vpon vs should with hould our rightfull inheritance in his heauenly kingdome from vs which our sauiour Christ hath purchased for vs by his pretious death bloudshed and therefore seeing wee haue vndoubted right to the pardon of our sins because Christ Iesus hath satisfied for them iust title to our heauenly inheritāce which our Sauiour hath purchased for vs with so deare and all-sufficient a price let vs in the name of Christ goe bouldly vnto the throne of grace desiring a generall acquittance of that debt which is alreadie paid nay let vs not feare to approach the throne of Gods seuere iustice and to claime our heauenly inheritance which Christ hath so dearly purchased § Sect. 4 Furthermore we are to consider that our sauiour and redeemer is so gratious and bountifull so rich in mercy That Christs power mercy and merites is more manifested by forgining greeuous sinners and so full of all power vertue and perfection that our sinnes should not discourage vs from comming vnto him for the more miserable wretched sinful we are the more fitt subiects we are whereupon he may exercise and shew the infinite riches of bounty mercy vertue and all sufficiencie If we were but a little soyled with sinne it were not so great a matter to make vs cleane but when wee are most filthily defiled and our polution is ingrayned in vs as it were with a scarlet die when our vncleane corruptiō sticks as fast to our soules as the Ethiopian blacknesse to their skins then is the vertue of the excellent lauer of Christs bloud sufficiently manifested when as he purgeth vs and maketh vs cleane washing away all our filthy corruptions and making our scarlet sinnes as white as snow Our sauiour Christ is our spiritual physitiō who can as easily cure desperate diseases euē the remediles consumptiō the dead apoplexie the filthy leprosie of the soule as some small maladie or little faintnes neither is he only able but also as willing to vndertake such desperate cures as the least infirmities because his skill will be the more manifest and his praise the more extolled for the more desperate the disease is the more it argueth his cūning who helpeth it and the more cōmendations he shal receaue who effecteth such a cure And therefore though our diseases are most daungerous desperate yet let vs resort to this our heauenly physitiō for the more desperate the cure is the more fitt occasion shall he haue of shewing his neuer failing skill and of aduancing his immortall praise He is our heauenly surgeon euen the good Samaritane which powreth the soueraigne oyle of his grace and the pretious baulme of his bloud into our woūded soules therfore the more greisly our wounds are the more praise and glory he getteth in curing them the more is the vertue of the soueraigne salue of his bloud manifested to all the world by healing of them Though therefore our soules are most filthy polluted yet if we come to Christ he will surely wash purge vs for to this purpose he suffered his precious water and bloud to issue out of his side that thereby as with a liuing and cleare streame issuing from a most pure fountaine he might cleanse vs from al our sins and wash away all our filthy corruptions though we are most desperatly sicke let vs come vnto our spirituall physition for he can cure the most remedilesse diseases as perfectly and as speedily as the most small infirmitie and faint weaknesse though our soules are wounded euen to the death with the deepe pearcing and deadly impoysoning sting of sinne yet let vs seeke helpe of this our heauenly surgeon who with the precious baulme of his bloud can as easily heale the most dangerous woūds as small
and by his death purchased for vs and consequently when like an aduocate hee pleadeth his full payment of our debt and alleadgeth his all sufficient meritts and sufferings God cannot in his iustice but graunt his most lawfull request considering also that he maketh his suite not to a stranger or some common friend who will either preuent his suite with a strange and sterne countenance or denie it with some vaine excuse but vnto his most gratious dearely louing father who willingly harkeneth vnto and redily graunteth all his requests And this our Sauiour himselfe testifieth Ioh. 11.41 father saith he I thanke thee because thou hast heard me 42. But I knowe thou hearest mee alwaies c. And therefore considering Christs merit in deseruing and Gods mercie in graunting Christs importunitie in asking and his fathers facilitie in yeelding seeing hee that intreateth for vs loued vs so intirely that hee dyed for vs and will vndoubtedly bee most earnest in soliciting our suite and hee who is intreated so hartily affecteth vs that he spared not to giue vnto vs his onely begotten and dearely beloued sonne that by his death he might purchase for vs euerlasting life let vs shake of all doubting and goe bouldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of need as the Apostle exhorteth vs Heb. 4.16 For our good high priest is able perfectly to saue them who come vnto God by him Reasōs drawn from Christes kingly office Mat. 11.25 seeing hee euer liueth to make intercession for them as it is Heb. 7.25 § Sect. 8 Thirdly as our Sauiour Christ is our prophet and priest so likewise he is our king and this also may assure vs of the pardon and remission of our sins if we will come vnto him for hee who is our aduocate is also our soueraigne hee that is our mediatour is our iudge hee that intreateth for vs hath power in his handes both to obtaine and graunt his owne suite hee that gaue his life a ransome for our sinnes hath all power in heauen and earth committed vnto him so as he is able to remit all our sinnes and to blot out all our iniquities for now the father iudgeth no man but hath committed all iudgment vnto the sonne as himselfe testifieth Ioh. 5.22 and euen when he was vpon the earth he excercised this authoritie as appeareth Matth. 9.2 whereas hee saith to the sick of the palsie Sonne bee of good comfort thy sinnes are forgiuen thee For which being chalenged hee defendeth his regall priuiledges affirming ver 6. that the sonne of man hath authoritie euen on earth to forgiue sinnes Now what can bee more comfortable vnto any soule wounded with sinne then the consideration of this vndoubted truth For seeing our Sauiour who so tenderly loued vs that hee spared not to giue his owne most precious bloud for the price of our redemption hath all-sufficient power in his owne handes to saue and deliuer vs out of the handes of all our enemies who can imagine that hee will suffer vs to bee lost whom he hath so dearely bought seeing he gaue his life to purchase for vs the remission of our sinnes who can doubt that hauing thus dearely purchased it hee will not bestowe it and so suffer his bloud to be spilt in vaine seeing he was content for our sakes to indure all miserie mockings reuilings whipping crucifying death it selfe the anger of his father more bitter then death to this end that by all these his sufferings he might procure the remission of our sinnes euerlasting life and that when we were rebellious traitours who did flee away from him who can make any question but that now hee will bestow these inestimable benefits which he hath of purpose bought for vs they being in his owne power and custodie if like humble seruants and penitent children we turne vnto him and implore his grace if a malefactour had a deare friend who loued him so intirely that he would not spare to giue his whole substance to procure his pardon would this miserable offendour feare death or condemnation if he were assured that now his pardon were in his friends hand and that the matter were by his Prince referred to him as vnto a supreame iudge absolutely to determine what hee will But our Sauiour hath not giuen goods or gold or any corruptible thing but euen his owne most pretious body to be crucified his bloud to be shed that by this inestimable price he might purchase our pardon of God our soueraigne king now he hath the law in his own hands and is appointed of God for our supreame Iudge to acquit vs at his owne pleasure who therefore can make any doubt of grace and pardon seeing his iudge is his Sauiour who hath loued him so dearely that to this end he hath shed his precious bloud that he might procure for him the remission of his sinnes and euerlasting happinesse and therefore if he would not sticke to buy it at so high a rate how much more hauing bought it onely for this purpose will he now bestow it if we seeke vnto him and earnestly desire to bee partakers of his grace and mercy § Sect. 9 Reasons drawne from Christs promises confirmed by experience Moreouer as this our most gratious king and louing Sauiour hath sufficient power to pardon all our sinnes and in respect of his inestimable loue is most certainely willing to blot out all our wickednesse if wee repent and come vnto him so also he hath bound himselfe hereunto by most free and faithfull promises Matth. 11.78 Come vnto me all ye that labour and are heany laden and I will ease you Iohn 3.36 Hee that beleeueth in the Sonne hath euerlasting life And Ioh 6.37 He hath assuredly promised that whosoeuer commeth vnto him he will not cast away These and many such like gratious promises he hath made of the performance wherof we need not to doubt especially considering that he gaue continuall experience in his practise here on earth of his loue goodnesse mercy and trueth for who euer came vnto him with any lawful suite and receaued a repulse who euer intreated his help was abādoned who euer asked any thing of him which was profitable for him to receiue and did not obtaine his suite whatsoeuer sicke came vnto him receaued their health whatsoeuer lame desired his helpe receaued their lims whatsoeuer blind resorted vnto him receaued their sight whatsoeuer sinner implored the forgiuenesse of his sinnes receaued full remission and pardon Yea so gratious mercifull and louing was this our king and redeemer that he preuented his poore miserable subiectes with his grace and sought all occasions of extending his loue and mercie towards them giuing vnto them more then they desired the sicke of the paulsie comming vnto him not onely was cured of his disease but also receaued the remission of his sinnes Matth. 9. Zacheus desired but to see his face and
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
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
inferiour and subordinate end is that our saluation may hereby be firmely assured vnto vs for now our saluation is not in vs but in the hands of God and it is grounded not on our owne workes and worthinesse but vpon the righteousnesse and obedience of Iesus Christ which is a most certaine and firme foundation which will neuer faile vs. And this the Apostle sheweth Rom. 4.16 whereas hee saith Rom. 4.16 that the coucnant of grace whereby wee are assured of euerlasting saluation is made by faith that it might come by grace and the promisse might be sure to all the seed § Sect. 4 Of the parts of our iustification The parts of our iustification are two the remission of our sinnes and the imputation of Christs righteousnesse for as in euery naturall man there is the corruption guilt and punishment of sinne and the absence or priuation of holinesse and righteousnesse so in Christ we haue a remedy for both for the first by his passion and suffering for the other by his actual obediēce and perfect fulfilling of the law And this is manifest Rom. 4.6.7 where the Apostle distinctly maketh mention Rom. 4.6.7 of the righteousnesse of Iesus Christ imputed without workes and of the forgiuenesse couering and not imputing of sinne That Christs actuall obedience wherby he fulfilled the law is imputed vnted vnto vs. Neither was it sufficient for the obtaining of euerlasting life and happinesse that our mediatour should by his death make full satisfaction for our sinnes both of commission and also omission but also that he should cloth vs with his actiue obedience whereby we might appeare perfectly righteous before God The truth hereof may further appeare if we consider first that our Sauiour Christ was not bound to fulfill the law for himselfe because hee was from the first moment of his conception assumed into the hypostaticall and personall vnion with the second person in Trinitie and consequently was not onely man but God also and therefore not bound to any law neither needing any legall righteousnesse being already indued with a farre more excellent righteousnesse euen the righteousnesse of God So that either our Sauiour perfourmed obedience to the law to no purpose or els to this end that he might impute it vnto vs and thereby indue vs with such a most perfect and euerlasting righteousnesse as might giue vnto vs the right of eternall life Secondly if onely our sinnes were pardoned and wee not not made partakers of Christs actiue righteousnesse our imputed righteousnesse should not excell the righteousnesse of Adam before his fall for he neither cōmitted sinne of omission nor commission till he transgressed Gods commaundement in eating of the forbidden fruit but we are made partakers of a more excellent righteousnesse by faith then we lost in Adam euen the righteousnesse of God by the faith of Iesus Christ Rom. 3.22 as the Apostle speaketh Rom. 3.22 which consisteth not onely in the absence of euill and sinne but in the prefence also of actuall holinesse and righteousnesse Thirdly and lastly because it is my purpose onely to touch this point by the way as not so properly belonging to this treatise wee are vnited vnto Christ Iesus and he is become our head and we his members by reason of which vnion as he communicateth himselfe vnto vs so also that which belongeth vnto him as he is our mediatour and consequently not onely his passiue obedience whereby he hath made full satisfaction for our sinnes but also his actuall righteousnesse whereby he perfectly fulfilled the law And thus it appeareth that our iustification consisteth of two parts the first the remission of our sinnes for the full satisfaction of Christ by his death and sufferings the other the imputation of his habituall and actiue righteousnesse The remission of sinnes is the first part of iustification whereby God forgiueth for the death and full satisfaction of Christ all our sinne both originall and actuall both in respect of the guilt and punishment so as they shall neuer be imputed to our condemnation neither in this life nor in the life to come Psal 32.1 And of this the psalmist speaketh Psal 32.1 Blessed is the man whose wickednesse is forgiuen and whose sinne is couered 2. Blessed is the man vnto whom the Lorde imputeth not iniquitie So the Apostle saith that God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them 2. Cor. 5.19 2. Cor. 5.19 The imputation of Christs righteousnesse is the other part of our iustification whereby God imputeth vnto euery beleeuer the righteousnesse of the mediatour Iesus Christ as if it were properly their owne and perfourmed by them that being clothed therewith they may bee perfectly righteous in Gods sight and so obtaine the right vnto euerlasting life and happines And of this the apostle speaketh Rom. 4.6 Rom. 4.6 Euen as saith hee Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes Rom. 9.30 and Rom. 9.30 The Gentiles which followed not righteousnesse haue attayned vnto righteousnesse euen the righteousnesse which is of faith So Phil. 3.8.9 Phil. 3.8.9 The Apostle saith that hee accounted all things losse and iudge them to bee dunge that hee might winne Christ and might be found in him not hauing his one righteousnesse which is of the law but that which is of the faith of Christ euen the righteousnesse which is of God through faith Ier. 23.6 Now this righteousnesse of Christ is twofold his habituall and inhaerent holinesse and innocencie whereby he was free from all corruption and sinne both originall and actuall and indued with all holinesse and puritie of nature from the first moment of his conception And of this the Apostle speaketh 2 Cor. 5.21 He that knew no sinne was made sinne for vs. 2. Cor. 5.21 1. Pet. 2.22 Heb. 4.15 and 1. Pet. 2.22 Who did no sinne neither was there any guile found in his mouth So Heb. 4.15 He is said to be without sinne And 1. Pet. 1.19 1. Pet. 1.19 Ioh. 8.46 Hee is called the lambe vndefiled and without spot And himselfe challengeth the Iewes Ioh. 8.46 Which of you can rebuke me of sinne And this holinesse being imputed vnto vs is opposed to our originall sinne and naturall corruption The other is his actuall righteousnesse whereby he perfourmed perfect obedience vnto the law in all his thoughts words and deeds through the whole course of his life And this being imputed vnto vs and becomming ours by reason of that vnion which is betweene Christ and vs is opposed vnto our actuall transgression whereby wee haue broken the whole law of God both in omitting the duties which are commaunded and in committing the vices and sinnes which are forbidden The persons who are thus iustified are all the faithful and they onely who doe apply the righteousnesse of Iesus Christ vnto themselues by a true and liuely faith And thus the Apostle doth
limmitt and restraine it Rom. 3.21.22 Rom. 3.21.22 and 4.5 Where hee saith that the righteousnesse of God is made manifest without the the law to wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue and 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse And our Sauiour hath promised that whosoeuer beleeueth in him shall not come into iudgment but hath passed from death to life Ioh. 4.24 Ioh. 5 24. The time when we are thus iustified is first in this life as soone as true faith is begot in vs by the ministery of the word whereby we particularly apply vnto our selues Christ Iesus and all his benefites resting and relying vpon him alone for our iustification and saluation the which shall bee fully perfected at the day of iudgment when as our Sauiour Christ shall pronounce the sentence of absolution saying Come yee blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world Mat. 25.34 Mat. 25.34 CHAP. XLIX That we are not iustified by our workes and merites § Sect. 1 ANd so much breefely of the doctrine of Iustification Sathans tentations concerning iustificatiō of two sorts Now we are to speake of and to answere such tentations as are suggested by our spirituall enemie to the end that hee may perswade vs that wee are notiustified or that hee may moue vs to seeke for iustification where it is not to bee had and so in the meane time neglect it where only it is to be found and the alone meanes whereby it is to bee inioyed In speaking whereof I shall not need to handle things so largly as those points which went before partly because our iustification doth inseperably follow our effectuall calling and therefore hee that is assured of the one needs not to doubt of the other partly because the most of those tentations which Sathan suggesteth to impugne and make void our assurance that we are iustified are alreadie answered namely those which concerne the remission of our sinnes and true faith in Iesus Christ and partly because those tentations which Sathan suggesteth into the minds of afflicted christians are the selfe same which the lims of Sathan the antichrist of Roome and all his apostaticall sinagogue doe hold and defend and therefore I shall not need to intreat hereof at large because these points in controuersie haue beene alreadie and will be hereafter so copiously learnedly and religiously handled by others of greater abilities and farre more excellent gifts But let vs come to the matter in hand The tentations of Sathan concerning this point are of two sorts the first tend to perswade vs to labour after and to rest vpon an imperfect and maymed righteousnesse for our iustification whereby wee can neuer be iustified in Gods sight so in the meane time he causeth vs to neglect the alsufficiēt most perfect righteousnes of Iesus Christ by which alone we are iustified before God and eternally saued the other tend to make vs doubt of our true iustification that so hee may either make this gratious worke of God frustrate in vs or els at least depriue our soules of that true consolation and peace of cōscience which dependeth vpon the assurance of our iustification § Sect. 2 For the first How Sathan tempteth vs to neglect Christs righteousnesse to rest vpon our owne he will labour to perswade vs that it is not the righteousnesse of Iesus Christ imputed vnto vs by God and apprehended and applied vnto vs by faith whereby wee are iustified in Gods sight for this imputatiue righteousnesse is but meerely putatiue and imaginacy but by that inhaerent righteousnes which is in our selues for Christ will he say did not fulfil the law died that this his righteousnes obediēce should become ours by imputation but he died for vs to the end he might merite for vs the spirit of God which should infuse into vs an inhaerent righteousnes he shed his blood to the end that our good workes being dipped and died therein might become perfect and so iustifie vs in Gods sight and therefore that wee are not iustified by faith alone but by our other graces and vertues also and our good workes proceedding from them neither by faith at all as it is an instrument which applieth Christ and his benefits vnto vs but as it is a grace or vertue infused into our selues Against which tentation it behooueth vs most carefully to arme our selues as being most daungerous and pernitious for it robbeth God and our sauiour Christ of the whole glorie of our iustification and saluation and deriueth some yea the greatest portion vnto our selues as being chiefly iustified by our owne meanes and also it depriueth our soules of all true comfort and full assurance that we are iustified saued by taking out of our hands the strong staffe of our saluation the perfect righteousnesse of Iesus Christ and by putting into them the weake reed of our owne workes which will presently breake and faile vs when we most rest vpon it and so we shall vnrecouerably fall into the horrible pit of deepe desperation when as we are abandoned of our chiefe hope that is when on the one side the huge waight of our grieuous sinnes and on the other side the great imperfection of our most perfect righteousnesse and the filthie pollution of our most glorious workes appeare vnto vs. And to the end that we may be the better inabled to resist this dangerous and damnable tentation I will first shew that we cannot be iustified before the tribunall of Gods iudgement by our inhaerent righteousnesse good workes and secondly that we are iustified by faith alone as it onely applieth vnto vs Christ Iesus his righteousnesse and obedience § Sect. 3 That we are not iustified by our owne workes and righteousnesse it manifestly appeareth both by plaine testimonies of holy Scripture That we are not iustified by our works prooued by the Scriptures and stronge arguments which are grounded vpon them For the first the Apostle plainely saith that by the workes of the law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne but now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets to wit the righteousnesse of God by the faith of Iesus Christ Rom. 3.20.21.22 Phil. 3.9 vnto all and vpon all that beleeue Rom. 2.20.21.22 So Phil. 3.9 He disclaimeth his owne righteousnesse resteth vpon the alone righteousnesse of Christ Iesus which is made ours by faith for his iustification and saluation I haue saith he counted all things losse and doe iudge them to be dunge that I may winne Christ and might bee found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that
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
his resurrection there is a quickening power deriued into vs whereby wee are reuiued and raised vp from the death of sinne to holinesse and newnesse of life And of this mention is made Coloss 2.12.13 where it is said that as we are buried with Christ Col. 2.12.13 Rom. 6.4 so likewise wee are raised vp and quickened together with him and Rom. 6.4 the Apostle saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so wee also should walke in newnesse of life § Sect. 6 And this is the manner according to which God worketh sanctification in vs Of the ends of our sanctification now wee are briefly to speake of the other causes as they lie in order The materiall and formall causes of our sanctification may best be considered in the parts thereof The finall cause is two-fold Gods glorie which is the chiefe and principall cause of our sanctification and the eternal saluation of those who are sanctified which is subordinate to the other For the first that Gods glorie is the end of all our good actions and holy conuersation Matth. 5.16 it appeareth Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your father which is in heauen 1. Pet. 2.12 So 1. Pet. 2.12 Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation And the Apostle Paul willeth vs that we doe all things whatsoeuer to the glorie of God 1. Cor. 10.31 1. Cor. 10.31 For the other we are therefore sanctified that wee may be saued and also be assured of our saluation and this we may gather out of the Apostles words Tit. 3.5.7 where hee saith that God hath saued vs by the washing of the new birth and renuing of the holy Ghost Tit. 3.5.7 that we should be made heires of eternall life Neither can we euer inioy euerlasting happinesse vnlesse we be regenerate Ioh. 3.3 according to that Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God So the Apostle saith 1. Cor. 15.50 that flesh and bloud cannot inherit the kingdome of God neither doth corruption inherit vncorruption 1. Cor. 15.50 And Apoc. 21.27 it is said Apoc. 21.27 that no vncleane thing shall enter into Gods kingdome and therefore the Apostle Heb. 12.14 vseth this as an effectuall argument to mooue vs to embrace sanctification because without this holinesse no man shall see the Lord. Heb. 12.14 On the other side if wee bee regenerate and shew the fruites thereof in a holy conuersation by dying to sinne and rising againe to newnesse of life then may wee bee certainly assured of our saluation and therefore the Apostle willeth vs by these workes of holinesse to make our calling and election sure 2. Pet. 1.10 affirming that if wee doe these things wee shall neuer fall 2. Pet. 1.10 CHAP. II. Of the effects subiect obiect and time of our sanctification § Sect. 1 THe principall effects of our sanctification Of the effects of our sanctification are a detestation of our former sinnes in which wee haue taken our pleasure and delight and an hartie loue of righteousnesse and holinesse which before our regeneration were loathsome and vnpleasant vnto vs when notwithstanding our infirmities and often falles wee can say with the Apostle Paul that wee would faine doe that good we cannot and hate that euill which we doe and howsoeuer wee cannot performe perfect obedience to all Gods commandements yet we delight in the law of God in the inner man Rom. 7.15.19.22 Rom. 7.15.19.22 Secondly from these affections of louing good and hating euill there ariseth an earnest desire to embrace the one and flee the other and from this desire proceedeth a setled purpose of heart and a carefull endeuour to mortifie our flesh with the corruptions thereof and for the time to come to frame our liues according to the rule of Gods word the which purpose and endeuour is ioyned with the diligent vse of all good meanes wherby we may attaine vnto our desire Thirdly when as this desire and endeuour to leade a godly life is hindred by our spiritual enemies the flesh the world and the diuell there followeth in the man regenerate a spirituall combat wherein hee strugleth and striueth to withstand their temptations and to goe forward in his course of holy obedience And if hee preuaile and foyle his spirituall enemies then there followeth peace of conscience and ioy in the holy Ghost but if hee bee ouercome and led captiue vnto sinne through the violence of their temptations then doth hee not lie still and suffer sinne to raigne in him but hee seeketh to rise againe by vnfained repentance which is accompanied with these seuen fruites First a care to leaue that sin into which he is fallen Secondly 2. Cor. 7.11 an vtter condemning of himselfe for it Thirdly an holy anger against himselfe for his fall Fourthly a feare least againe he should fall into the same sinne Fiftly a desire euer after to please God Sixtly a zeale of the same Seuenthly reuenge vpon himselfe for his former offence And these are the effects of true sanctification which whosoeuer can finde in himselfe he may be assured that he is sanctified and shall be saued § Sect. 2 The subiect in which this worke of sanctification is wrought is all and euery one of Gods elect and them only Of the subiect of our sanctification neither is there any sanctified but those onely that are elected and shall be saued as appeareth Ephes 1.4 Neither is this worke begun in any one part of them alone but in all the parts powers and faculties of soule and bodie as appeareth 1. Thes 5.23 The God of peace sanctifie you throughout The minde is inlightned with the true knowledge of Gods will reuealed in his word Psal 119.18 Col. 1.9 Psal 119.11 Rom. 7.18 which before was blinded with ignorance The memorie is inabled to retaine those holy things which the vnderstanding conceiueth The will fleeth that which is euill and imbraceth that which is good The affections are purged from their corruptions and made seruiceable to holy reason The body also is sanctified 1. Cor. 3.16 and made a fit temple for the holy Ghost so that whereas heretofore the members thereof were the readie seruants of vnrighteousnesse vnto sinne Rom. 6.19 they are now become the seruants of righteousnesse vnto holinesse Lastly the actions and outward conuersation which heretofore were sinfull and scandalous are now holy and righteous seruing both for the aduancement of Gods glorie and the edification of our christian brethren In a word whosoeuer are truely sanctified they are also wholy sanctified that is as the Apostle speaketh sanctified throughout in
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
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
proceedings if we hungar after more perfection and carefully vse the meanes whereby we may attaine to true holines CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered § Sect. 1 ANd so much concerning those temptations of Sathan How Sathan terrifieth the Christians conscience by aggrauating his sinne which he groundeth vpon our naturall corruptions and our small measure of sanctification Now wee are to speake of such as hee suggesteth after we haue committed some actuall sinnes and these are either in respect of our sinnes in generall or els some speciall sinne into which wee haue fallen Concerning the first when the weake Christian who hath a tender conscience and therefore cannot bee perswaded to lie securely in his sinne hath through the strength of his own corruptions and violence of his temptations committed any sinne against his knowledge and conscience then doth the tempter who before his fall exceedingly extenuated minced his sin now after that he is fallen into it out of measure aggrauate the grieuousnesse and hainousnes of his offence partly in respect of the nature and qualitie of the sinne it selfe and partly in respect of the circumstances as being committed after his calling against his knowledge in such a time or place by such a person as God is therby most dishonoured and his brethren offended by his bad example And thus hauing as it were stretched out his sinne vpon the tentars of his temptations and with the blasts of his false suggestions made of euery small drop a great bubble then doth hee also set before him the curse of the law Gods fearefull iudgements the plagues and punishments of this life and euerlasting death and condemnation in the life to come continually accusing and terrifying him as being guiltie of all these fearefull euils by reason of his sinnes to the end that hereby being vtterly discouraged hee may desperately cast off all care of continuing in his former course of godlinesse as if now it were altogether in vaine and to no purpose § Sect. 2 The which temptation if wee would withstand in the day of triall The meanes to withstand the former temptation are renued faith and repentance it behooueth vs not to rest in the remembrance of our former faith and repentance but as wee haue renewed our sinne so also must we renew our sorrow for it bewailing our corruptions which haue so preuailed against vs as to moue vs to transgresse Gods commandements hating and detesting our sinne into which wee haue fallen and purposing for the time to come to leaue and forsake it and to serue the Lord in holinesse and newnesse of life And this our repentance wee must approue to be vnfained by those fruites thereof which the Apostle mentioneth 2. Cor. 7.9 10 11. that is wee must studie and endeuour to amend 2. Cor. 7.9.10.11 confesse our sin vnto God in all humilitie and most earnestly craue remission both of the fault and punishment haue a godly indignation against our selues because wee haue sinned and a sonnelike feare not so much in respect of the punishment as of offending and displeasing God our most gratious louing father and an earnest desire that we may be so renued that we be not againe so ouertaken a more feruent zeale in louing God and keeping his commandements than before our fall and lastly wee must take a holy reuenge of our selues that thereby wee may so tame our flesh that it may not hereafter be so powerfull in vs as to ouercome and leade vs captiue vnto sinne And thus hauing renewed our repentance wee must also renew our faith by applying vnto our selues all the gratious promises of the Gospel concerning life and saluation in Christ Iesus made vnto all repentant sinners and by calling to our remembrance that Christ the iust hath borne the punishment due vnto vs who were vniust that with his death and merits he hath fully satisfied Gods iustice appeased his wrath and washed away our sinnes with his bloud that hee hath fulfilled the law for vs and taken vpon him our curse that we in him might be blessed that by suffring for vs hee hath freed vs from all punishments of this life and the life to come that hee euer liueth to make intercession for vs so that though we sinne yet there is no feare of condemnation seeing wee haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 who is the reconciliation for our sinnes 1. Ioh. 2.1 2. § Sect. 3 But here the tempter will obiect vnto the weake Christian that these promises of the Gospell can yeeld vnto him no sound comfort Sathans temptation perswading vs that we are still in the flesh Rom. 8.1 seeing they are restrained to those onely who are members of Christ Iesus in which number are none but those who are regenerate renewed and gouerned by Gods spirit according to that Rom. 8.1 There is no condemnation to those which are in Christ Iesus which walke not after the flesh but after the spirit But thou will hee say art not in Christ for being ingrafted in this vine thou wouldest bring foorth the grapes of godlinesse whereas there springeth nothing from thee but the briars and brambles of iniquitie neither walkest thou after the spirit for then in thy life thou wouldest shew the fruites thereof but after the flesh which wholy ouerruleth thee and casteth thee headlong into all sin and wickednesse § Sect. 4 For the answering of which temptation we are to know VVhat it is to walke after the flesh and after the spirit that it is not the committing of a sinne or of many sinnes which prooueth that wee walke not after the spirit but after the flesh for so should all the children of God bee carnall and not spirituall yea euen the Apostle Paul himselfe who complained that he did the euill which he hated and found no meanes to doe that which was good but when he would doe good euill was present with him and that there was a law in his members rebelling against the law of his minde which led him captiue vnto the law of sinne but to walke after the flesh is willingly to obey it in the lusts thereof to commit sinne with pleasure and delight to embrace that which is euill with full consent of will cheerefully and with all readinesse to runne headlong into wickednesse stubbornly presumptuously and securely to haue sinne not onely dwelling but also raigning in our mortall bodies to liue therein without repentance neuer grieuing for it nor endeuouring to forsake it nay rather greatly louing and making such high account of it that wee had rather part with our liues than bee diuorced from our sinnes Whosoeuer therefore through his weaknesse and infirmitie is led captiue vnto sinne and being enthralled by this tyrant earnestly desireth libertie and doth not willingly run but is violently drawne by Sathans temptations and his owne corruptions and hauing sinned is not therewith delighted
be made voyde and frustrate I answere that so likewise the couenant made with the Israelites was firme on Gods part but made frustrate by their sinnes but the Lord hath made a new couenant with vs not of workes but of grace vpon the condition of faith and repentance which being obserued on our part our sinnes and vnworthinesse cannot make it frustrate and of none effect as before I haue shewed more at large § Sect. 4 Secondly we are assured of our perseuerance Of the particular promises of our perseuerance Psal 1.3 Ezech. 47.12 by Gods particular promises made to his faithfull ones Psal 1.3 it is said of the righteous man that he shall be like a tree planted by the riuers of waters that will bring forth her fruites in due season whose leafe shall not faid c. As therefore the tree planted by the riuer side doth not wither because continually it sucketh moysture whereby it is quickned and refreshed so the righteous man perseuereth in his righteousnesse because he is continually reuiued and quickned with that spirituall moysture which he sucketh from Christ who is the liuely roote whereof he is a branch Psal 15.5 Psal 15.5 Psal 37.24 He that doth these things shall neuer be moued Psal 37.24 Though the righteous man fall he shall not be cast off for the Lord putteth vnder his hand Psal 112.6 Surely he shall neuer be moued Psal 112.6 but the righteous shall be had in euerlasting remembrance And vers 9. Vers 9. Psal 125.1 His righteousnesse remaineth for euer Psal 125.1 They that trust in the Lord shall be as mount Syon which cannot be remoued Ioh 4.14 but remaineth for euer Ioh. 4.14 Whosoeuer drinketh of the water that I shall giue him shall neuer be more a thirst but the water which I shall giue him shall be in him a well of water springing vp to euerlasting life Where by this water we are to vnderstand the holy Ghost Ioh. 7.38 39. as appeareth Ioh. 7.38 He that beleeueth in me as saith the scripture out of his belly shall flow riuers of the water of life 39. This saith the Euangelist spake he of the spirit which they that beleeued in him should receiue So that to drinke of this water is through faith in Christ to be made partakers of the holy Ghost whom whosoeuer receiueth shall retaine him vnto the end As therefore he that hath a liuing fountaine continually springing in him cannot be a thirst so they who haue this fountaine of life perpetually springing in them they shall neuer thirst any more but it shall continually refresh and quicken them till they haue attained vnto euerlasting life Ioh. 6.35.37 â—â— 54 I am the bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst And vers 37. All that the father giueth me shall come vnto me and him that commeth to me I cast not away And vers 51. I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer And vers 54. Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day c. Now whosoeuer beleeue in Christ they eate his flesh and drinke his blood for faith is the mouth of the soule whereby we feede on this heauenly foode and therefore all the faithfull shall haue euerlasting life nay as he saith they haue it alreadie and shall not come into condemnation but haue passed from death to life Ioh. 5.24 and 10.28 as it is Ioh. 5.24 and Ioh. 10.28 I will giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand 29. My father which gaue them me is greater than all and none is able to take them out of my fathers hand In which words he both sheweth his will in his promise and his power to performe it and therefore whosoeuer are the sheepe of Christ they cannot be taken from him neither for a time nor eternally for so it should follow if Christs reason be of any force that they who tooke them from him should be stronger than Christ and his father which were a horrible blasphemie for any to imagine § Sect. 5 But here it is obiected that these promises are made to all the faithfull so long as they continue faithfull An obiection tending to frustrate the former promises answered and to the sheepe of Christ so long as they are his sheepe who abide in his word and follow him But when they cease to beleeue and to be his sheepe they doe not appertaine vnto him for they onely remaine the Disciples of Christ who abide in his word and haue his word abiding in them Ioh. 8 31. Ioh. 8.31 and 15.7 and 15.7 To which I answere that this is an idle trifling in a circular disputation and a vaine begging of the question in controuersie For the question is whether the faithfull may be assured of their perseuerance in faith whether a member of Christ may be assured to continue a member of Christ whether a sheepe of Christ may assure himselfe that he is to remaine for euer a sheepe of Christ we hold the affirmatiue part and proue it by diuers testimonies they deny that these promises are absolute but on this condition that we are assured none can plucke vs from Christ so long as we continue and retaine the nature of the members and sheepe of Christ But I would faine know what it is to be plucked from Christ but to cease to bee a member or sheepe of Christ and to loose their nature and what it is to be a sheepe of Christ but to heare his word and to follow him When as then our Sauiour Christ promiseth that none shall plucke his sheepe from him he promiseth that none shall be able to make them cease to be his sheepe nor depriue them of their nature which is the essentiall forme which maketh them to be sheepe rather than other who neither heare his word nor follow him Whereas therefore they affirme that these promises doe assure vs to perseuere so long as we continue and retaine the nature of the sheepe and members of Christ what is it but idly to repeate the same thing namely that Gods promises doe assure vs to perseuere so long as wee doe perseuere that we shall not be plucked from Christ so long as we remaine with Christ that we shall continue the members and sheepe of Christ so long as we continue to be his sheepe and members that we shall not loose our faith so long as we continue faithfull And what is it to say that the sheepe of Christ shall so long continue to be his sheepe as they retaine their nature but to graunt also that they may loose their nature consequently cease to be Christs sheepe and so be plucked from him which is quite contrarie to his
promise CHAP. XIIII Of eight other reasons which proue the certaintie of our perseuerance § Sect. 1 THe sixt reason to assure vs of our perseuerance may be taken from the intercessiō of Christ for vs to God the father The sixt reason taken from Christs intercession For whatsoeuer Christ himself maketh request for in the behalfe of his faithfull that without doubt the father graunteth vnto him Ioh 11.42 for God heareth him alwaies Ioh. 11.42 But he continually maketh request for them that their faith faile not Luk. 22.32 Ioh. 17.9.11.15.21 as appeareth Luk. 22.32 He prayeth for them Ioh. 17.9 that the father would keepe them in his name whom he had giuen vnto him That they may be one as he and the father are one vers 11 That he would preserue them from euill vers 15 and what greater euill than to fall from grace and God also That they all may be one as the father is in Christ and Christ in him vers 21. That they be with Christ where he is and may behold his glorie Vers 24. vers 24. He maketh also intercession for all those whom he hath redeemed that they may be saued notwithstanding their sinnes into which they fall through the strength of their corruptions 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 And therefore all these things are graunted vnto him by the father for the faithfull So that now they may say with the Apostle Rom. 8.33 It is God that iustifieth 34. Who shall condemne Rom. 8.33 34 35. It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. 35. Who shall separate vs from the loue of God c. And though our corruptions be many and our weakenesse great yet we neede not doubt of our perseuerance to euerlasting life For we haue an high priest who is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them as it is Heb. 7.25 Heb. 7.25 § Sect. 2 The seuenth reason may be taken from that vnion which is betweene Christ and the faithfull The seuenth reason taken from our vnion with Christ whereby he becommeth their head and they his members For there is no head that will willingly permit any of it members to bee rent and torne from it because then it should haue a maimed and vnperfect body But Christ Iesus is the head of all the faithfull and they the members of his body Eph. 5.30 Ephesians 5.30 And therefore hee will not suffer any of them to bee pulled from him and so perishing make a maime in his body seeing hee is also omnipotent and able to saue all those who depend vpon him Moreouer seeing our Sauiour Christ who is our head hath past all daungers and now liueth and raineth with God his father wee are also assured that we shall liue and raigne with him For he hath obtained this eternall glorie not for himselfe alone but also for all the members of his body as appeareth Ioh. 17.21.24 and therefore now there is no doubt of perishing Ioh. 17.21.24 seeing our life is hid with Christ in God as it is Col. 3.3 and consequently no lesse safe than his who now raigneth and triumpheth ouer his enemies Col. 3.3 Whereof it is that they are said in respect of the certaintie of their assurance to haue alreadie euerlasting life and to haue passed from death to life Ioh. 5.24 1. Ioh. 3.14 Ioh. 5.24 1. Ioh. 3.14 § Sect. 3 The eight reason may be taken from the spirit of God dwelling in vs for so long as it hath his abiding with vs The eight reason taken from the spirit of God dwelling in vs. we must needs perseuer in grace neither is it possible we should fall away seeing it is the fountaine and roote from which all graces flow and spring and seeing it continually fighteth against and subdueth the flesh and the lusts thereof But after we haue receiued the spirit of God it continually dwelleth and abideth with vs for this is that spirituall water of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4.14 and 7.39 but it shall be a well of water springing vp into euerlasting life as it may appeare by comparing Ioh. 4.14 with chapt 7.39 So Ioh. 14.16 Ioh. 14.16 I will pray the father and he shall giue you another Comforter that hee may abide with you for euer 17. Euen the spirit of truth 1. Ioh. 2.27 whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1. Ioh. 3.9 And 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not that is with full consent of will for his seede remaineth in him neither can he sinne because he is borne of God where the spirit is called the seede of God because by vertue thereof wee are begotten vnto God If therefore by vertue of this spirit wee are so preserued that wee cannot sinne with full consent of will nor haue it raigning in vs as it did before our regeneration then certainly wee shall bee preserued thereby from falling away and notwithstanding our sinnes wee shall perseuere in grace to euerlasting life § Sect. 4 The ninth argument may be taken from the effects of the spirit dwelling in vs The ninth reason taken from the effects of the spirit 1. Ioh. 2.20.27 Rom. 8.14.17 for first it teacheth and guideth vs in the way of Gods truth as appeareth 1. Ioh. 2.20.27 And as many as are led by the spirit of God they are the sonnes of God Rom. 8.14 and those that are sonnes are also heires euen the heires of God and coheires with Christ vers 17. Neither is it possible that those who are guided with the spirit should sinne with full consent of will much lesse fall away For whosoeuer is borne of God sinneth not namely after this manner neither can euer their spirituall enemies finally preuaile against them for he that is begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5.18 as it is 1. Ioh. 5.18 Secondly the spirit of God witnesseth to our spirits that wee are the sonnes of God Rom. 16.17 and consequently heires of his kingdome as it is Rom. 16.17 and his testimonie is true and infallible It also is the earnest of our inheritance and a pledge to assure vs that God will make good his promises vnto vs Eph. 1.14 2. Cor. 1.22 and thereby also wee are sealed vnto the day of redemption Eph. 1.14 2. Cor. 1.22 Eph. 4.30 Ephes 4.30 And therefore seeing the Lord hath confirmed our assurance by the testimonie of his spirit by this earnest pledge and seale we neede not to feare our falling away or to doubt of our perseuerance But of this I haue alreadie written at large in treating
c. Vers 17. He that ouercommeth shall be clothed in white aray and I will not put out his name out of the booke of life cap. 3.5 To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne As it is vers 21. So that it is not sufficient that we enter the lists and sustaine the first and second encounter if afterwards we shamefully forsake the standard of Christ and cowardly runne away or else trayterously yeeld vnto sinne and Sathan but if we would be made partakers of Gods promises we must ouercome that is obtaine a full victorie ouer the flesh the world and the diuell There is none triumpheth for making his enemies once or twice to retire or for getting the better in some skirmish because they may gather their dispersed forces and ioyne with them new supplies and so giuing a fresh assault obtaine victorie but those onely triumph who obtaine a full victorie neither shall any triumph in the kingdome of glorie who resist Sathan in one temptation onely or bridle one lust of the flesh but they who subdue them finally and wholy not once alone but vnto the end of their liues for as it falleth out in worldly warres oftentime the enemie doth retire backe and counterfeiteth a flight to the end the other may pursue him securely and disorderly with full assurance of victorie and then he makes a stand and reuniting all his forces doth ouercome his retchlesse enemie so oftentimes Sathan faineth himselfe to be put to flight to the end we may conceiue an opinion of his great weakenes and our owne inuincible strength and so be brought to negligence and securitie and then he knits together all his force and ouerthroweth vs when we are retchlesly secure fearing no danger Yea sometimes he is in truth foiled but yet not so as that he will surcease his fight for if he cannot preuaile one way he will try another so long as our continuance in this earthly weake tabernacle giueth him any hope of ouercomming or foyling vs and therefore we are alwaies to stand vpon our guarde and to keepe our standing continually watching and preparing our selues against the fresh assaults of our spirituall enemies If Iob had been secure after he had resisted Sathans first temptation in taking away his oxen asses and sheepe surely those which followed would haue made him blaspheme God as Sathan imagined but like a good souldier after that he had receiued one blow he did not cast away his sheild of faith and patience as though hee had no further neede of it but still held it vp expecting more till the combate was ended whose example wee must imitate if we would obtaine victorie and inioy the crowne of victorie euerlasting happines in Gods kingdome Otherwise if we sleep in securitie after we haue giuen Sathan one ouerthrow wee shall be sure to be assaulted and surprised before we be aware for as one saith Ioan. Riu. Atthend de luct Christ Diabolus victus quoque vincit euen whilest the diuell is vanquished he obtaineth victorie and therefore non victor magis quà m victus est extimescendus Nam saepo se prostratum afflictumque simulat vt acriùs insurgat fugit vt in insidias pertrahat incautos adoriatur palam cedit vt clam vincat he is no more to be feared when he ouercommeth than when he is ouercome for oftentimes he faineth himselfe to be foyled that he may the more fearcely renew the assault he flyeth that he may draw vs into his ambushments and assaile vs at vnawares he retireth openly that he may secretly ouercome § Sect. 5 Seauenthly The seauenth meanes not to beleeue Sathans suggestions Ioh. 8.44 if we would not be circumuented by Sathan we must not giue any credit vnto him whether he lyeth or speaketh true whether he accuseth or flattereth whether he indeauoreth to puffe vs vp with pride and selfe conceite or whether he laboreth by aggrauating our sinnes to plunge vs into the gulfe of hellish despaire for he abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lyer and the father thereof as it is Ioh. 8.44 And if at any time he speake the truth it is to the end he may be the better credited when he lyeth Nam verum dicit vt fallat blanditur vt noceat bona promittit vt malum tribuat vitam pollicetur vt perimat he speaketh the truth that he may deceiue he flattereth that he may hurt vs he promiseth good things that he may giue vs euill he promiseth life that he may kill vs. And therefore we are not to beleeue the truth it selfe because he speakes it but because it is grounded on Gods word nor to receiue it from his mouth as his assertion but from the mouth of God and his holy Prophets and Apostles guided and inspired with his spirit for either he speaketh the truth to gaine credit vnto his lies or propoundeth true promises that he may sophistically gather out of them false conclusions And hence it is that our Sauiour Christ did reiect his testimonie though true and inioyned him silence when he confessed him to bee the holy one of God Mark 1.24.25 Mark 1.24.25 And the Apostle Paul would not suffer the diuining maide to giue them her approbation though she spake truth Act. 16.17.18 in confessing them the seruants of the most high God which did shew vnto vs the way of saluation Act. 16.17.18 because Sathan did it either to this end that by his testimonie and approbation he might cause them the rather to be suspected and reputed imposters and deceiuers who did their miracles by telling this truth be the rather credited when he did bely and slaunder them § Sect. 6 Eightly The eight meanes neither to despise Sathans temptations nor too deepely to apprehend them if we would withstand al Sathans temptations we must auoyde two extreames the one to despise them the other too deepely to apprehend and too greatly to feare them For if we securely contemne Sathans temptations we will neuer arme and prepare our selues to make resistance and so he will ouercome vs before we be aware if we take them too much to hart continually meditating vpon their strength and violence and vpon our owne infirmitie and weaknesse they will fill vs with feare and plunge vs into despaire if we despise the temptation Sathan will easily subdue vs for there is no enemie so weake and feeble which will not preuaile against those who securely contemne them though exceeding mightie because they neglect all meanes of their preseruation and neuer stand vpon their guard for their defence and therefore much more will Sathan preuaile against vs if wee regard not his temptations hee being strong and mightie and we feeble and weake On the other side if we so feare his temptations as that we