spirit working in vs for by nature wee are dead in our sinnes and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling Eph. 2.1.3 Eph. 2.1.3 By nature we are not able so much as to thinke a good thought or to will that which is good no more than those who remaine in the state of condemnation as appeareth 2. Cor. 3.5 Phil. 2.13 but it is our Sauiour Christ 2. Cor. 3.5 Phil. 2.13 Eph. 3.25.26 who so loued his Church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. as it is Eph. 5.25.26 So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto we must in all humilitie confesse with Paul 1. Cor. 15.10 that by the grace of God we are that we are as it is 1. Cor. 15.10 Neither must wee attribute any thing in the worke of our saluation vnto our sanctification and good workes but ascribe all to the free grace and vndeserued loue of God in Christ whereby we are sanctified and stirred vp to new obedience who were altogether polluted yea dead in our sinnes so that our sanctification and worthinesse is not the cause of Gods loue and mercie towards vs but his loue and free goodwill is the cause of our sanctification and maketh vs who were vnworthie in our selues worthie in Christ of his loue and fauour And therefore we must not measure Gods loue by our worthines and abundance of grace as being a cause thereof nor despaire of his fauour and mercie when wee see our vnworthines and weaknes in sanctifying graces for these are no causes of his loue but effects and consequently when wee want them altogether though there be no cause of hope whilest we remaine in this state yet wee are not vtterly to despaire for the time to come seeing the Lord in his good time may begin his good worke in vs and when it is begun and we haue receiued the least measure of sanctification euen a desire and holie endeuour to liue in holinesse and righteousnesse wee may be assured that it is Gods worke which he hauing begun will finish and accomplish Phil. 1.6 according to that Phil. 1.6 In the meane time let vs possesse our soules with patience and with a quiet and peaceable minde labour after the increase of grace vsing all good meanes ordained of God for this purpose submitting our selues in regard of the measure of grace which wee doe desire to his good will and pleasure who will dispose of all so as shall be most for his glory and our good And in any case let vs beware that wee doe not so impatiently and violently desire encrease of more grace as that in the meane time we forget to be thankfull to God for that wee haue turning our songs of praise for Gods great benefits into murmuring and repining Let vs not be like vnto rich misers who haue their mindes so intent vpon the getting of that riches they haue not as that they forget to enioy and take comfort of that they haue let vs not resemble those vnthankful men who when they haue receiued many benefits doe still desire more and when their desires are not presently satisfied vngratefully murmure against their benefactors as though they had receiued nothing but let vs make vse of those graces which we haue receiued to Gods glory our comfort let vs desire more that we may more glorifie him with his own gifts and though our desires be not presently satisfied let vs not fall into impatiencie but submit our selues vnto his goodwill and pleasure and be truly thankfull for that portion of grace which it hath pleased him of his abundant mercie to bestow vpon vs. § Sect. 6 Lastly Our owne worthinesse no cause of our saluation Rom. 6.23 Eph 2.8 Tit. 2.11 our saluation it selfe dependeth not vpon our owne worthinesse but vpon Gods free mercy and vndeserued loue for saluation is the free gift of God and not the wages of our owne worthinesse as death is the wages of sinne as appeareth Rom. 6.23 And wee are saued by grace through faith and that not of our selues it is the gift of God as it is Eph. 2.8 And the Apostle telleth vs Tit. 2.11 that the grace of God bringeth saluation and teacheth vs to denie vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world so that our forsaking sinne and imbracing holinesse and righteousnesse is not the cause of our saluation but the grace of God by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9 where he excludeth our owne workes and worthinesse 2. Tim. 1.9 to the end he might ascribe the whole worke of our saluation to Gods grace and goodwill Who hath saued vs saith he not according to our workes but according to his own purpose and grace So Tit. 3.5 Not by the works of righteousnesse which we had done Tit. 3.5 but according to his mercie he saued vs by the washing of the new birth and renuing of the holy Ghost Seeing therefore Gods loue is not grounded vpon our owne worthinesse seeing he electeth redeemeth calleth iustifieth sanctifieth and finally saueth vs of his meere mercie and free goodwill without any respect of our owne merits or good workes let vs not restraine the infinite loue of God to our deserts nor measure his vnmeasurable goodwill by the short ell of our owne merits but as the Lord hath freely loued vs so let vs acknowledge his free and vndeserued loue and relie wholy thereupon notwithstanding our vnworthinesse seeing our worthinesse is no cause of his loue but it is his loue which maketh vs and will surely make vs worthie to be beloued if we rest wholy vpon him in Christ by a true and liuely faith For so much as we despaire in respect of our own vnworthinesse so much would wee ascribe to our owne worthinesse and looke how much we attribute vnto our selues in the worke of our saluation so much wee detract from Gods free mercie and Christs merit and therefore let vs humbly acknowledge our owne vnworthinesse and become nothing in our own eyes that we may wholy rely vpon God that hee may bee all in all For well worthie are we to thirst if wee leaue the fountaine of liuing waters and dig vnto our selues broken cesternes which will hold no water Iere. 2.13 well worthie are we to fall into the gulfe of despaire if we forsake the firme pillar of our saluation Gods mercie and Christs merit relying and resting vpon the broken staffe of our owne righteousnesse well worthie are we to be damned if wee enuie the Lord the praise and glorie of our saluation desiring rather to ascribe it vnto our selues § Sect. 7 But here the tempter wil obiect that God is iust and
THE CHRISTIAN WARFARE WHEREIN IS FIRST GENERALLY SHEWED THE MALICE POWER AND politike stratagems of the spirituall enemies of our saluation Sathan and his assistants the world and the flesh with the meanes also whereby the Christian may vvithstand and defeate them AND AFTERWARDS MORE SPECIALLIE THEIR PARTICVLAR TEMPTATIons against the seuerall causes and meanes of our saluation whereby on the one side they allure vs to security and presumption and on the other side draw vs to doubting and desperation are expressed and answered WRITTEN ESPECIALLY FOR THEIR SAKES who are exercised in the spirituall conflict of temptations and are afflicted in conscience in the sight and sense of their sinnes By I. DOVVNAME Preacher of Gods word Put on the whole armour of God that ye may be able to stand against the assaults of the Diuell Ephes 6.11 AT LONDON printed by FELIX KYNGSTON for Cuthbert Burby and are to be sold at his shop in Paules Church-yard at the signe of the Swan 1604. TO THE GODLY ZEALOVS AND SINCERE PROFESSORS OF GODS TRVE RELIGION SIR IOHN SCOT Sir THOMAS SMITH and their Ladies Maister ROBERT CHAMBERLAINE Esquire and Mistris ANNE CHAMBERLAINE his wife his welbeloued and most respected friends I. D. wisheth the fruition of all the true comforts of this life and eternall happinesse in the life to come MAnifold right Worshipfull and most daungerous are the temptations and assaults of our spirituall enemies whereby they labour to hinder the saluation of Gods elect and to increase the greatnesse of their hellish dominions by withdrawing if it were possible Gods seruants from their subiection and alleageance and making them their slaues and perpetuall vassals To this end they take indefatigable paines going continually about seeking whom they may deuour sometimes like roaring Lions compelling by violent force and sometimes like old Serpents alluring and deceiuing with treacherous policies Neither doe they rest in the time of our rest but waking and sleeping they set vpon vs one while inticing vs to swallow the poyson of sinne with the sugred baites of worldly vanities and another while driuing vs into their snares of perdition with the sharpe pricking goades of miserie and affliction Before vs they set carnall pleasures deceiuing riches and vaine honours to allure vs to come into the broad way that leadeth to destruction and behind vs they hold the three-stringed whip of losse shame and punishment to keepe vs from going backe and to hasten vs with winged speede to run forward in this hellish iourney Neither do they greatly care what path we chuse in this common way of perdition whether the spatious way of securitie and presumption or the strait path of horror and desperation whether the toyling way of vnsatiable couetousnesse or the soft faire way of bewitching pleasures whether the open way of worldlinesse and atheisme or through the hidden thickets of hypocrisie and dissimulation in a word they regard not in what way we walke so we goe forward in the waies of sinne for though they seeme diuers and contrarie one to another yet they haue all the same end meeting together in hell and destruction And howsoeuer they cannot with all their malice power and policies attaine vnto their desires by bringing Gods elect and faithfull ones to perdition and endlesse miserie because God their heauenly father who hath taken vpon him their protection frustrateth all their subtill policies with his all-seeing wifedome and withstandeth all their might with his almightie power yet doe they exceedingly with their assaults and temptations foyle vexe and trouble them by working in some forgetfulnesse of God and of themselues securitie and carelesse retchlesnesse and turmoyling others with horrible feares desperat doubting and bitter agonies Whereby it commeth to passe that the one sort securely goe on in sinne forgetting the end of their creation redemption and holy vocation vnto which God hath called them vntill with Salomon they haue found in the end of their worldly delights nothing but vanitie and vexation of spirit and the other are so affrighted astonished and continually tormented with doubtings feares and the continuall assaults of their spirituall enemies that they goe mourning all the day long pining away in griefe and anguish of mind till at last they grow wearie of their liues thinking their soules an intollerable burthen to their bodies and their bodies to the earth The consideration of which lamentable and too too miserable effects as it shall moue all christians to stand vpon their guard and to arme themselues with the spirituall armour that they may not be ouercome of their temptations and fall into these great mischiefes so should it moue Gods faithfull ministers whose dutie it is not onely themselues to walke in the waies of righteousnesse but also as spirituall guides to leade others with them in discharge of their conscience before God and in christian commiseration and compassion towards their brethren to vse all good meanes both by speaking and writing whereby they may bee preserued and freed from these snares which their spirituall enemies doe lay to intrap them by beating downe with the cannon-shot of Gods threatnings the high forts of their proud presumption and rouzing them out of the deepe slumber of retchlesse securitie as also by raising vp and comforting those that mourne in Syon stooping yea lying groueling vnder the heauie burthen of their sinnes The which howsoeuer it is performed by many in respect of their seuerall charges committed to them and some also haue briefely touched some poynts in writing which concerned the comforting and raising vp of their priuate friends yet not any that I know of haue in our language largely and generally handled these controuersies and spirituall conflicts betweene the christian and the enemies of his saluation for the common good of the whole Church And therefore hauing with Elihu long waited to see if those who were more auncient better experienced and more richly furnished with Gods gifts and graces than my selfe would vndertake this worke which is to God most acceptable and to his saints and children so profitable and necessarie at length after others long silence I resolued to speake and no longer to conceale such true comforts as God hath reuealed vnto me to the end that hereby I might releeue and comfort those who are poore in spirit and humbled in the sight of sinne or at least by offering willingly to this vse my small mite I might giue an occasion vnto others better able to vnlocke and open their rich treasuries that they may bestow vpon their poore brethren their great talents and gifts of better valew The which my labors as I did not rashly vndertake them so I haue not suddenly finished them for almost three yeeres since I purposed to take this worke in hand which I haue now by Gods assistance finished but at the first I confesse I intended not that it should come in to publike view but onely as others before me propounded as the end of my labours the comforting
90.11 because that made quite against him or if hee recite them right he will wrest the words vnto another sense than the holie Ghost hath written them that so he may deceiue vs and leade vs into error CHAP. XIX How Sathan allureth vs into sinne by degrees and draweth vs from one extreme to another § Sect. 1 ANd thus haue I shewed at large Sathans first polliticke stratagem which he vseth to circumuent vs by fitting his temptations according to our nature and disposition or our state and condition A second pollicie which Sathan vseth to circumuent vs is this if he cannot at the first intice vs to fall into outragious wickednes Sathan laboreth to draw vs into outragious sinnes by degrees he will seeke to draw vs thereunto by degrees beginning at the least and so bringing vs from that to a greater till at last we come to the highest step of wickednes whereby it commeth to passe that as those who walke to the top of an high hill whose ascent ariseth by little and little come to the top without wearines before they well perceiued that they did ascend so they who goe forward in the waies of wickednes by degrees do without any controulment or checke of conscience clime vp to the highest top thereof whence Sathan casteth them down headlong into the pit of destruction For example if he see a professor of religion which maketh conscience of his waies he doth not vsually seeke at first to draw him into heinous sinnes vnlesse the cordes of his temptations be exceeding strong but first he allureth him to come into the companie of wicked men by offering some pleasure or profit or by occasion of affinitie and marriage ioyning him if he can with such a yokefellow as wil draw him faster backe than he can draw her forward in the course of godlines If he thus farre preuaile then he tempteth him to winke at their sins which in conscience he condemneth that he may still inioy his pleasure and profit or continue in their loue and fauour then in the next place he moueth him to thinke them tollerable sinnes which they commit and nothing so outragious as others fall into and when he hath made this progresse then he inticeth him to taste of sinne which he so sweetneth with the sugred delights of this vaine world that he swalloweth it downe without all loathsomnesse and neuer tasteth the bitternesse thereof till the heat of Gods spirit doe cause it worke in his conscience so as he is neuer at rest till he haue cast it vp againe by vnfained repentance Otherwise if he be not preuented thus by Gods spirit Sathan will by this meanes cause his conscience to swallow and to digest such loathsome sinnes which in former times he abhorred to see others commit And as those who from their infancie are accustomed to take poysons in small quantities doe enable their stomackes to digest more till by long custome and increasing the quantitie by degrees it becommeth so familiar to their stomackes that instead of poysoning them they are nourished thereby as histories doe record of some of the Indian Kings so Sathan inticeth vs to swallow downe the poyson of sinne at the first in such small quantitie that our consciences may not be sicke thereof but hauing well digested the least he increaseth the measure till by long custome he hath made it so familiar to our consciences that those sinnes are euen meate and drinke vnto vs which at the first we loathed as deadly poysons Now if we would defeate this pollicie of Sathan we must continually watch ouer our owne hearts and pull them backe when wee see that they but incline vnto any sinne we must not lightly esteeme of any sinne nor willingly giue entertainment to the least wicked thought for though in it selfe it be not so hainous yet it will inlarge our consciences and make roome for a greater til at last we keepe open house readie to receiue all wickednes which offereth it selfe vnto vs and as we are carefull to auoyde the sinnes themselues so with as much diligence we are to shunne the occasions and meanes by which we might be drawne or inticed thereunto But of this point more hereafter § Sect. 2 A third pollicie which Sathan vseth to circumuent vs Sathans third pollicie in drawing men out of one extreme into another is to bring vs from one extreme to another For example when we see the vilenesse of prodigalitie so as we will no longer be possessed of that vice then will Sathan make it as odious as he can and indeauour to bring vs into extreame hatred thereof that so he may the more easily draw vs into the contrarie vice of couetousnesse If he cannot any longer keepe vs asleepe in sinne by rocking vs in the cradell of carnall securitie and singing vnto vs the sweete tunes of Gods mercie and Christs merits thē will he labour to plunge vs in despaire by setting before our eyes the heynousnesse of our sinnes and sounding in our eares the thundring threatnings of the law If he cannot any longer nuzzle vs in superstition and cause vs to place all our religion in ceremonies and in restrayning our selues of the vse of things indifferent he will draw vs to the other extreame by mouing vs to thinke all ceremonies vnlawfull and to practise all licenciousnes vnder pretence of christian libertie If he can no longer perswade vs to seeke for iustification by the workes of the law to the end wee may not rely on Christs merits and righteousnes he will bring vs into vtter dislike of this doctrine by shewing vs the absurdities thereof that he may draw vs to the other extreme namely to neglect good workes as altogether vnnecessarie to saluation because faith alone iustifieth If he cannot hide out of our sight the shining graces of Gods spirit by casting before our eyes the cloude of our sinnes and corruptions then he will cause vs to looke on them through the spectacles of selfe loue and affection to the end we may imagine them much greater than in truth they are and so be puffed vp in pride and too securely rest in those gifts we haue not seeking for increase If he cannot perswade vs to diffidence and distrust he will moue vs to tempt God vpon no necessarie occasions and thus he dealt with our Sauiour Christ for first he tempted him to distrust Gods prouidence and to prouide for himselfe by turning stones into bread but when he could not so preuaile he moued him to make an vnnecessarie experiment of his prouidence and care by casting himselfe downe headlong from the pinacle of the temple whereas there were ordinarie meanes whereby he might descend Now the end why Sathan vseth this pollicie is more violently to cast vs into one extreame of sinne when with full swinge of will we do auoyde the other as also to make vs beleeue that the latter temptation is the motion of Gods spirit seeing it is cleane
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
therfore in his iustice cannot loue elect iustifie and saue vs who are vnworthie his loue polluted with sinne and destitute of righteousnesse I answere that God doth not loue elect iustifie and saue vs in our selues That being vnworthie in our selues we are loued elected and saued in Christ but in our sauiour Christ in whom being vnworthie of our selues wee are made worthie being vniust in our selues wee are made iust after wee are adorned with the rich robe of his righteousnesse being in our selues the children of wrath and firebrands of hell wee are made children of God and heires of heuaen For he is made vnto vs of God 1. Cor. 1.30.31 wisedome righteousnesse sanctification and redemption that he who reioyceth might reioyce in the Lord as it is 1. Cor. 1.30.31 And therefore the Apostle teacheth vs that God hath giuen his grace not simply vnto vs who were altogether vnworthie thereof but in Iesus Christ 1. Cor. 1.1.4 and that in all things we are made rich in him 1. Cor. 1.4 vers 5. Rom. 5.21 as it is vers 5. So he telleth vs that grace doth raigne by righteousnesse vnto eternall life through Iesus Christ our Lord Rom. 5.21 And that he hath shewed the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Eph. 2.7 Eph. 2.7 And as God is gracious to vs in Christ so hath he declared this his loue towards vs in Christ onely as may appeare in the seuerall causes and meanes of our saluation For in him God hath elected vs to saluation Eph. 1.5 as appeareth Eph. 1.5 In him is made the couenant of grace as being that seede of Abraham in whom all the nations of the earth are blessed Galat. 3.16 Eph. 1.9.10 2. Tim. 1.9 Rom. 5.18.19 Esa 53 5. 1. Cor. 1.30 Col. 1.20.21 Eph. 1 6. and 2.12.13 c. Gal. 4.4.5 c. Eph. 1.5 1. Cor. 1.30 1. Ioh. 5.11 and to whom all the promises were made as it is Gal. 3.16 In him are wee called and gathered together into one bodie whereof he is the head as it is Eph. 1.9.10 2. Tim. 1.9 In him are wee iustified as appeareth Rom. 5.18.19 Esa 53.5 1. Cor. 1.30 In him we are reconciled vnto God Col. 1.20.21 Eph. 1.6 and 2.12.13.14 c. In him we are adopted to be the sonnes of God Gal. 4.4.5.6.7 Eph. 1.5 In him we are sanctified 1. Cor. 1.30 In a word in him wee are saued as appeareth 1. Ioh. 5.11 God hath giuen vs eternall life and this life is in his sonne Though therefore the Lord could not in his iustice bestow vpon vs these his benefits because wee were vnworthie of the least of them and most worthie of al his iudgments and punishments yet in Christ wee haue fully satisfied his iustice performed perfect obedience and therfore euen in his iustice he could not but bestow these his mercies and graces vpon vs because in him wee deserued his loue though in our selues we haue deserued eternall shame and confusion And therefore not trusting in our owne worthinesse nor yet distrusting in Gods mercie and free loue in regard of our vnworthinesse let vs cast off all selfe-conceit and opinion of our owne righteousnesse so that wee may put on the righteousnesse of Christ and acknowledging our owne weaknesse yea our nothing let vs neuerthelesse be strong in the grace which is in Christ Iesus 2. Tim. 2.1 as the Apostle exhorteth 2. Tim. 2.1 In his name let vs goe boldly vnto the throne of grace Heb. 4.16 that we may receiue mercie and finde helpe in time of neede for though in our selues we are the childre of wrath yet are we reconciled and accepted of God as his beloued in his best beloued Eph. 1.6 as it is Eph. 1.6 CHAP. III. That temporall afflictions are rather signes of Gods loue than of his hatred § Sect. 1 THe second argument whereby Sathan seeketh to perswade vs that we are out of the fauour of God Afflictions markes rather of our adoption than of our reprobation is taken from the manifold afflictions which are laid vpon many of Gods children whilest they remaine in this vale of miserie But it is easie to answere this obiection if we be but a little cōuersant in the book of God for there we may learne that afflictions and crosses are rather signes of Gods loue than of his hatred and markes rather of our election and adoption than of reprobation and eternall damnation For the Lord hath foreshewed vs that his childrē should mourne when the world shall reioyce that they should be hated and persecuted for his name sake 2. Tim. 3.12 that all who will liue godly in Christ Iesus shall suffer persecution and affliction 2. Tim. 3.12 That they who will be conformable to him in glorie must also be conformable vnto him in his suffrings Rom. 8.29 Rom. 8.29 That this short and momentanie affliction shall cause vnto vs a farre most excellent and eternall waight of glorie 2. Cor. 4.17 2. Cor. 4.17 That if we suffer with Christ we shall also raigne with him 2. Tim. 2.12 2. Tim. 2.12 That whom the Lord loueth he chasteneth and scourgeth euery son that he receiueth Heb. 12.6.8 as it is Heb. 12.6 That those whom he doth not thus correct are bastards and no sonnes vers 8. And to these wee may adde the examples of Gods children from time to time as of Abraham Iacob Ioseph Moses Dauid Iob the Apostles but especially our Sauiour Christ himselfe who was hungrie harbourlesse despised scoffed reuiled buffeted spit vpon crowned with thorne and lastly crucified and yet euen whilest he suffered al these afflictions he was the only begotten and best beloued sonne of his heauenly father § Sect. 2 So that both by testimonies and examples it is manifest That afflictions though in their owne nature euill turne to the good of Gods children that afflictions are signes rather of Gods loue than of his hatred and markes of the children of God rather than of the children of wrath But here the tempter will demaund how this can be considering that the Lord promiseth to his children all good things whereas afflictions are euils and punishments inflicted on the wicked To this we may answere that though in their owne nature they be euill yet through the wisedome and gracious prouidence of our God they turne to the good of his children and though to the wicked they are plagues and punishments yet to the godly they are but trials and fatherly chastisements for all their sinnes are punished in Christ neither will it stand with Gods iustice to punish them againe in the faithful and therfore there is no other end of them but the manifestation of Gods glory and our spiritual good and euerlasting saluation For as they are trials they serue to shew vnto all the world and especially to our selues our faith hope patience obedience constancie and the rest of the
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
it is manifestly declared in the Gospel that wee are elected vnto euerlasting life and therefore we are bound to beleeue it and may be assured that we are elected The proposition or first part of this reason containeth two branches the first is that we are bound to beleeue whatsoeuer the Gospell reuealeth the second that we may be assured of it both which are euident truths For that which Christ commandeth that wee are bound to perfourme but he commandeth vs to beleeue the Gospell Mar. 1.15 Repent and beleeue the Gospell Mark 1.15 1. Ioh. 3.23 So this is his commandement that we beleeue c. 1. Ioh. 3.23 The breach of which commandement is punished with euerlasting death For he that will not beleeue shall be damned as it is Mar. Mar. 16.16 16.16 And as we are bound to beleeue it so wee may also come to be assured thereof seeing the Gospell commandeth vs nothing which it doth not also by the inward and ordinarie cooperation of Gods spirit enable vs to perfourme For this difference is betweene the commandements of the Law and the commandements of the Gospell the Law sheweth vs the duties which we should perfourme but ministers vnto vs no power whereby wee may be enabled to perfourme them but the Gospell being assisted with the operation of Gods spirit doth command and withall giueth vs abilitie to perfourme the commandement for the words of the Gospell are spirit and life as our Sauiour speaketh Ioh. 6.63 6.63 and with the preaching thereof the spirit inwardly worketh quickning and strengthening vs to perfourme that which it enioyneth The assumption or second part of the reason is also cleere namely that the Gospell manifesteth vnto vs our election for what els is the whole Gospell but a declaration of Gods loue and of our election and redemption in and by Iesus Christ what is it els but the ambassage whereby God reconcileth vs vnto himselfe what els is contained therein but Gods mercifull promises of life and saluation made on no other condition but on the condition of faith which we need not feare to perfourme seeing it is commanded vs of God and therefore though we had no other reason to beleeue yet wee should beleeue in obedience to Gods commandement seeing he commandeth nothing which is not good in it selfe tending to his owne glorie and our saluation and if we doe beleeue though our vnworthinesse bee neuer so great yea though our faith bee neuer so weake and small yet may wee thereby be assured of our election and saluation for this is Gods will Ioh. 6.40 and 3.36 that whosoeuer beleeueth in his sonne shall haue euerlasting life as it is Ioh. 6.40 So Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life But most notable is that place 1. Ioh. 1. Ioh. 5.10 5.10 He that beleeueth in the sonne of God hath the witnesse in himselfe that is they neede no other reasons to perswade them that the testimonie which God hath giuen of his sonne namely that whosoeuer beleeue in him shall haue euerlasting life is true for they haue full and sufficient assurance hereof by their faith Whosoeuer therefore can be assured that they beleeue in Iesus Christ as all may who bring forth the fruits of faith in sanctification and holines of life or at least desire and endeuour to serue the Lord in the duties of pietie and righteousnesse they may be assured nay they are bound by Gods expresse commandement vndoubtedly to beleeue they are elected and shall be saued because all the promises of the Gospell are made vnto them without any other condition § Sect. 2 Secondly whosoeuer are bound to beleeue that Iesus Christ is their Sauiour and Redeemer Secondly we are assured that we are redeemed and consequently that we are elected they are also vndoubtedly to beleeue and may also be assured of their election but euery Christian is bound by Gods expresse commandement to beleeue that Iesus Christ is their Sauiour and Redeemer as appeareth 1. Ioh. 3.23 and therefore they are vndoubtedly to beleeue and may bee assured of their election The proposition is manifest seeing all those and those onely are saued and redeemed by Christ Rom. 8.30 Matth. 25.34 Act. 13.48 who are elected to saluation in Gods eternall decree The assumption is most certaine for whereas God commaunds vs to beleeue in Iesus Christ hee doth not onely enioyne vs to beleeue that he is a Sauiour of his Church in generall or of the Patriarchs Prophets and Apostles alone for this also the diuels beleeue as well as wee but wee are to beleeue that he is our Sauiour and Redeemer and to applie all the promises of life and saluation made in him particularly vnto our selues for otherwise how should wee haue that assurance of faith and that bold confidence when we approach vnto the throne of grace Heb. 4.16 and 10.22 which the Apostle requireth of vs Heb. 4.16 and 10.22 if wee cannot be assured that he is our Sauiour and Redeemer in whom God loueth and hath elected vs § Sect. 3 Neither must this faith and assurance of our election and saluation be mixt with doubting That our assurance should not be mixt with doubting as the Papists would beare vs in hand who make doubting not an infirmitie but a commendable vertue of their faith for faith doubting though they are often mixt in Gods children yet in respect of their owne natures they are opposed in the scriptures one against the other So it is said of Abraham Rom. 4.20 that he doubted not of Gods promise through vnbeleefe but was strengthened in the faith Rom. 4.20 where the Apostle sheweth that doubting is a fruite of vnbeleefe and not a commendable vertue nay hee opposeth it to faith saying that hee doubted not of the promise but was strengthened in the faith So the Apostle Iames chap. 1.5 saith If any man lacke wisedome Iam. 1.5 let him aske in faith and wauer not where he opposeth faith to wauering or doubting And our Sauiour Christ also maketh this opposition Matth 21.21 saying If ye haue faith and doubt not Matth. 21.21 So that though faith and doubting are not opposed in respect of the subiect wherein they are for euen the most deare children of God haue their faith often mixt with doubting they being partly flesh and partly spirit yet these two in their owne natures are opposed one against the other and euen in respect of their subiect they thus far disagree that though they haue their subsistance in the same subiect yet not in the same part that is though they be in the same man yet not in the same part for faith is in the regenerate and spirituall part doubting in the vnregenerate or fleshly part Doubting a fruite of vnbeleefe opposed vnto faith Doubting then is no vertue of faith but opposed thereunto as a fruite of vnbeleefe it proceedeth not from the spirit but from the flesh and as
respect than Gods spirit who wholy and onely knoweth all his secret counsailes In respect of truth hee is most true yea truth it selfe and in regarde hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 Ioh. 16.13 And therefore as in respect of his knowledge he cannot bee deceiued so in respect of his truth he cannot deceiue In respect of faithfulnesse he is most faithfull and iust in all his waies Psal 145.17 1. Cor. 1.9 especially in his word Psal 145.17 for his testimonie is sure as it is Psal 19.7 and therefore he cannot lie 1. Cor. 1.9 Psal 19.7 neither will he conceale the truth for any respect of persons and consequently whatsoeuer this al-knowing true and faithfull witnesse testifieth we are vndoubtedly to beleeue as being most sure and certaine If an Angell sent from heauen should assure vs from God that wee are elected euen the Papists themselues could not deny but that we might be assured thereof by such a reuelation without any manner of doubting but the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God is so much more certaine and without exception than the testimonie of Angels as the spirit of God better knoweth the counsels of God than Angels as it excelleth them in truth and faith as the testimonie which is imprinted in the heart is more firme then that which is spoken in the eare which may easily be forgotten And therefore if by their doctrine we might be assured of our election by the extraordinarie reuelation of an Angell then much more certainely may wee be assured hereof by the ordinarie testimonie of Gods spirit which he witnesseth in the hearts and consciences of the faithfull § Sect. 2 The proposition being manifest That Gods spirit testifieth that we are the sonnes of God let vs proue the assumption which containeth two branches first that the spirit of God testifieth to our spirits that we are the sonnes of God and secondly doth fully assure vs of this testimonie that it is most vndoubted true both which are manifest by Gods word First that Gods spirit giueth this testimonie in the hearts of the faithfull Rom. 8.15.16 it is euident Rom. 8.15.16 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie abba father the same spirit beareth witnesse with our spirit that we are the children of God Gal. 4.6 So Gal. 4.6 Because ye are sonnes God hath sent forth the spirit of his son into your hearts which crieth abba father Which places doe so euidently proue this point that there needes no more reasons or allegations for first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubte of our election and saluation and then hee telleth vs that wee haue receiued the spirit of adoption which beareth witnesse vnto our spirit that wee are the children of God § Sect. 3 Secondly because we are exceeding weake and the graces in vs shadowed with imperfections and our faith mixt with doubting because we are saued as yet but by hope as it is Rom. 8.24 And we walke by faith and not by sight as it is 2. Cor. 5.7 and this our faith is continually shaken with manifold temptations therefore least we should doubt of Gods loue and our election adoption and saluation the Lord hath giuen vs his spirit to seale and further to confirme this assurance in our hearts and that it might be an earnest and a sure pledge vnto vs whereby he might secure vs concerning the couenant which he hath made with vs. The truth hereof appeareth in many places of the Scripture 2. Cor. 1.22 2. Cor. 1.22 Who hath sealed vs and hath giuen the earnest of the spirit in our hearts So Ephes 1.13 In whom also ye haue trusted Eph. 1.13 after that ye heard the word of truth euen the Gospel of our saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise 14. Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie And Ephes 4.30 Eph. 4.30 The Apostle exhorteth vs not to grieue the holy spirit of God by whom we are sealed vnto the day of our redemption And 2. Cor. 5.5 2. Cor. 5.5 he saith that God hath giuen vnto vs the earnest of his spirit Which wordes doe minister vnto euery faithfull man no small consolation if they bee rightly waied for first wee vse to seale those things which we would haue most certaine and out of all controuersie as when a man hath made a promise or couenant with another for his better securitie he doth commit it to writing and least yet there should any scruple or doubt rest in his minde he doth confirme it by adding his seale to put the matter out of all question so the Lord hath added to the written couenant of his word whereby he hath assured vs of our election adoption and saluation the outward seale of the sacraments and the inward seale of his spirit whereby he hath ratified it not in it selfe but in our hearts that so all cause of doubting being taken away we might certainely be assured of his promises that they belong vnto vs not after a generall manner as the Papists teach but particularly euen as this assurance is particularly sealed by Gods spirit in the heart of euery true beleeuer Rom. 4.11 Rom. 4.11 The end therefore why we are sealed to saluation by Gods spirit is not that we should doubt thereof but that it might be out of all question fully ratified and confirmed vnto vs for this is signified by this metaphor here vsed of sealing as may appeare not onely by the ordinarie custome amongst vs but also by the vse thereof in former times So when Ahashuerosh would haue letters written in the Kings name which no man might reuoke he commaundeth that they should be sealed with the Kings ring Hest 8.8 Ioh. 6.27 Hest 8.8 And Ioh. 6.27 it is said that God the father had sealed our Sauiour Christ that is confirmed him in his office of mediation by giuing euident testimonies and manifest signes that the people might not doubt of his calling and anoynting Matth. 3. 17. and 17.5 and Ioh. 1.32 So whereas the holy Ghost in the faithfull is called the earnest of our inheritance this ministreth vnto euery true beleeuer no small consolation nor doubtfull assurance of their saluation for we know that an earnest is giuen amongst men to ratifie and binde a bargaine so as they cannot goe from their agreement after earnest is giuen and receiued The word arrhabo which is here translated earnest hath also other significations which minister vnto Gods faithfull the same assurance and the like true comfort Gen. 38.17.18 Genes 38.17.18 this word is vsed to signifie a pledge or pawne
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
as appeareth in the same place where this is added ' But he that hardneth his heart shall fall into euill as though hee should say that man is blessed which feareth the Lord for this will worke in him a conscionable care of auoiding sinne which is odious in the eyes of God and of imbracing holinesse and righteousnesse which being acceptable vnto God hee will reward with eternall blessednesse but hee that hardneth his heart and continueth in carnall securitie runneth headlong into the euill of sinne and consequently the euill of punishment euen euerlasting condemnation Thirdly whereas the Apostle Rom. 11.20 Rom. 11.20 exhorteth vs not to bee high minded but feare hee doth not meane that wee should doubt of our election and saluation but doth hereby beate downe our spirituall pride and opinion of our owne righteousnesse and holinesse whereby we are ready to insult ouer the Iewes as though we were chosen and preferred before them for some excellencie or worthinesse in our selues and so derogate from the free grace and goodnesse of God whereby he hath chosen vs without any respect of our deserts And that this is the meaning of these words appeareth in the eighteenth verse where he willeth the Gentiles not to boast themselues against the Iewes who were the naturall branches Neither doth the Apostle write this to the faithfull onely but to the whole Church of the Gentiles in which were many hypocrites and carnall men who contenting themselues with a bare name of Christians would insult ouer the Iewes whom God had cast off from being his Church and people whom he warneth not to be puft vp in pride as though in this respect their state were most secure and out of all danger for as saith he they were cast off for their infidelitie euen when they were naturall branches so shall you much more be reiected who being wilde branches were grafted in their places that is called to be the members of the visible Church if you continue in the like infidelity contenting your selues with vame confidence and fond presumption in stead of a liuely faith § Sect. 4 Fourthly Phil. 2.12 whereas the Apostle Phil. 2.12 doth exhort vs to worke out our saluation with feare and trembling he doth not hereby take away from vs assurance of our election and saluation but carnall securitie and selfe confidence that so despairing of our owne strength as being vnable of our selues to thinke a good thought or to will that which is good we may in all humilitie rest and rely our selues wholy vpon the Lord. And that this is his meaning appeareth by the reason which he adioyneth in the verse following for saith hee it is God which worketh in you both the will and the deede As though hee should say there is no reason why you should bee secure as though you were able to stand by your owne strength there is no cause why you should be lifted vp with fond presumption or be carried away with selfe confidence for of your selues you are not able so much as to will that which is good or to performe it though you should will it vnlesse it please the Lord of his owne good pleasure and free will to worke both in you and therefore respecting your owne infirmities and imperfections you should bee so farre from carnall securitie or selfe confidence that contrariwise you should continually feare least through your corruption you should be ouertaken of sinne and so displease the Lord which is your soueraigne King and gracious Father So that the Apostle doth not here exhort vs to doubt of our election and saluation but to a godly feare that we doe not fall into sinne he would not haue vs to doubt of Gods grace and free promises but of our own strength by which wee are altogether vnable to stand if hee leaue vs to our selues hee would not haue vs feare least wee should be reiected and damned after we are truely conuerted vnto God but least we fall into sinne and neglect that duety which we owe to our heauenly father Feare and distruct in our owne weakenesse and assurance of our election may well stand together These two therefore may well stand together for the more we distrust our owne weakenesse the more firmely we rest vpon the power and assistance of God and the more we rely vpon him the more sure we are of standing vnto the end the surer we are of Gods loue and fauour the more we loue him againe and the more we loue him the more fearefull we are to displease him the more we see our pronenesse to sinne the more we feare least we should fall into it and the more we suspect our selues the more earnestly we implore the assistance of Gods spirit whereby wee are inabled to withstand temptations And therefore Dauid ioyneth these together Psal 2.11 Serue the Lord in feare and reioyce in trembling Psal 2.11 noting thereby that Gods children feare yea euen tremble in regard of their owne infirmities and corruptions and yet at the same time they reioyce and are filled with consolation in respect of that full assurance which they haue of Gods loue and fauour and their election and saluation And as he ioyneth them in precept so also in his owne practise Psalm 5.7 Psalm 5.7 I will saith he come into thine house in the multitude of thy mercy and in thy feare will I worship towards thy holy temple so that at the same time when as hee was incouraged by the consideration of Gods great mercy to goe boldly and with a liuely faith vnto the throne of grace he was also touched with a godly feare in regard of his vnworthinesse and imperfections not that he doubted least hee should not bee accepted of God but least in worshipping of God hee should bewray his corruption and not doe it in that manner and measure which God requireth § Sect. 5 But against this it may be obiected that Iohn saith Obiection 1. Ioh. 4.18 Answere 1. Epist 4.18 There is no feare in loue but perfect loue casteth out feare c. I answere that there is a twofold feare mentioned in the scriptures the first is a seruile feare proceeding from incredulitie whereby men feare God as a scuere iudge who is ready to inflict on them those iust punishments which by their sinnes they haue deserued which feare is expelled when as we are assured of Gods loue and loue him againe The other is a sonne-like feare which is a fruite of faith whereby we doe not feare God as an enemy or an angry iudge but as a gracious Father whose displeasure we would by no meanes incurre not that we feare his wrath and vengeance as though it were ready to fall vpon vs but because we would not thus abuse his mercy and goodnesse towards vs nor doe any thing which might cause him to looke vpon vs with a frowning countenance or if we doe feare Gods iudgements it is as they are inflicted on another
saying Eccles 5.5 which they thus reade De propitiato peccato noli esse sine metu neque adijcias peccatum super peccatum That is be not without feare concerning sinnes forgiuen neither adde sinne vnto sinne To which first I answer that this book is not canonicall scripture and therfore not to bee alledged for the determining of questions in controuersie nor for the confirming of doctrines of faith Secondly I answere that they haue corruptly translated the originall text for hee willeth vs not to feare concerning our sinnes forgiuen but concerning the forgiuenesse of them before they are remitted least wee should securely adde sinne vnto sinne because forgiuenesse is promised whensoeuer wee repent and so abuse the mercie and long suffring of God to our iust condemnation So that he forbiddeth not to beleeue certainly that our sinnes are remitted when God hath pardoned them but he forbiddeth vs to runne on in sinne securely presuming vpon forgiuenes as plainly appeareth by the originall text and the whole drift and scope of the place For in the verse going before he vseth this speech Say not I haue sinned and what euill hath happened vnto me for the Lord is long suffring but yet he will not dismisse or acquit thee and in this verse hee biddeth vs not to be without feare concerning the forgiuenesse of sinne adding sinne vnto sinne that is we must not goe on in sinne presuming vpon forgiuenesse and vers 6. Doe not say that his mercie is great he will forgiue my manifold sinnes 7. For mercie and wrath are swift with him but vpon sinners his indignation shall rest 8. Doe not deferre to turne vnto the Lord neither put it off from day to day for suddenly the wrath of the Lord shall breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in the time of vengeance In all which words hee doth not take away the assurance of the forgiuenesse of our sinnes after we haue truly repented of them but carnall securitie and vaine presumption whereby men deferre their repentance vpon hope of mercie and forgiuenes whensoeuer they repent Lastly though this place were to be vnderstood concerning sinnes forgiuen yet the scope thereof is not to hinder our assurance of forgiuenesse when we haue truly repented but only that we doe not after wee haue obtained remission of our sinnes take occasion thereby of falling into sinne againe and so abuse the mercie and goodnesse of God vsing it as an argument to mooue vs to goe on in sinne because the Lord vpon our repentance is alwaies readie to receiue vs to mercie CHAP. XII The reasons alledged against the assurance ofour saluation answered § Sect. 1 ANd so much concerning the testimonies of scripture That it is not arrogancie or presumption to be assured of our saluation which are alledged against the certaintie of faith now let vs consider their reasons First they obiect that it is proud arrogancie and hereticall presumption for a miserable sinner without all doubting to assure himselfe that he is elected and shall be saued To which I answere that if with the pharisaicall papists and proud iusticiaries we did build our assurance vpon our owne merits and worthinesse it were indeede intollerable arragancie and proud presumption not onely certainely to beleeue but euen to doubt whether we are elected and shall be saued for where as doubting is there is some hope also whereas the scriptures peremptorily conclude that they who looke for righteousnesse and saluation by the law are vnder the curse Gal. 3.10 Galat. 3.10 Rom. 3.20 and that by the workes of the law shall no flesh be iustified in Gods sight Rom. 3.20 and that we are iustified not by our deserts in whole or in part but freely by Gods grace through the redemption which is in Christ Iesus as it is vers 24. But seeing we wholy disclaime our owne righteousnesse and humbly acknowledging our owne miserie and wretchednesse doe wholy rely our selues vpon the gracious promises of God and the merits of Christ Iesus seeing we become nothing in our selues in the worke of our saluation that God may be all in all seeing we cast away all glorie from our selues that we may wholy glorie in the Lord according to that Ierem. 9.24 Let him that glorieth Ier. 9.24 glorie in this that hee vnderstandeth and knoweth me This is not proud arrogancie nor hereticall presumption but christian humilitie which giueth all glorie vnto God leauing nothing to our selues but the comfort which is wrought in our hearts by the assurance we haue of Gods promises Nay the more vndoubtedly we trust in Gods promises the greater is our humilitie for the more wretched we are in our owne eyes the more we see our imperfections yea our nothing in Gods sight and hereby we are moued to goe out of our selues to seeke for saluation onely in Gods free grace and Christs merits and to rest in them with full assurance as being in themselues all sufficient without our workes and worthinesse On the otherside the more we doubt of our saluation in respect of our vnworthinesse the more is our pride and arrogancie for we would not doubt in regarde of our vnworthinesse vnlesse we looked for saluation by our worthinesse and therefore we come so farre short in faith and hope as we finde our selues short in merits and whence can this proceede but from arrogancie and pride which maketh men to looke for saluation in themselues and to doubt of Gods mercie and Christs merits vnlesse they finde that they haue deserued them by their owne workes and worthinesse Let vs therefore abhorre this proud humilitie of the papists which maketh them doubt of Gods mercifull promises and consequently of his truth 1. Ioh. 5.10 for as it is 1. Ioh. 5.10 He that beleeueth not God hath made him a lyer and also of the sufficiencie and valew of that inestimable price which Christ Iesus hath giuen for our redemption as though it were imperfect in it selfe vnlesse it be eitched and patched vp with our owne merits and worthinesse and though we are most abiect wretched and in a desperate case in respect of our selues yet let vs haue assured trust and confident bouldnesse yea a triumphant boasting and glorying in respect of our Sauiour Christ as the Apostle speaketh Ephes 3.12 Rom. 5.2 Notable is the saying of Austine to this purpose Eph. 3.12 Rom. 5.2 Serm. 28. deuerbis domini Omnia tibi peccata tua dimissa sunt Ideo praesume non de operatione tua sed de christi gratia presume therefore saith he not of thine owne working but of Christs grace for ye are saued by grace saith the Apostle therefore here is no arrogancie but faith to shew what thou hast receiued it is not pride but deuotion So in another place In Psal 88. Hoc dixit deus hoc promisit si parum est hoc iurauit The Lord hath said this he hath promised it and if this be not
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
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
diuine nature both which are most necessarie for life and saluation is wrought for vs by vertue and power of the Deitie but it is deriued and communicated vnto vs by the humane nature of Christ According to that Ioh. 6.54 Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day And this is the vnion which is betweene Christ our head and vs his members by vertue whereof we haue sure interest and iust title both to Christ and all his benefits his obedience death and merits by which we are iustified sanctified and saued And so much concerning the parts of our effectuall calling the meanes whereby the Lord thus calleth vs Of the meanes of our effectual calling are first on Gods part the preaching of the word which is made effectuall by the inward operation of his spirit first to mollifie our hard hearts and truly to humble vs by setting before vs our sinnes and corruptions and this is done by the preaching of the law and after wee see our inabilitie and insufficiencie of working our owne saluation we are thereby brought out of our selues to seeke for saluation in Christ Iesus applying him and his merits vnto vs by a true and a liuely faith and this is done by the preaching of the Gospell The meanes on our part is the sauing hearing of the word whereby our hard hearts are mollified and we truly humbled and brought out of our selues to seeke for saluation in Christ whereby also true faith is begot in vs wherewith wee applie Christ vnto vs and relie vpon him alone for our saluation And thus haue I shewed what our vocation is and the means therof Now let vs consider of those temptations which Sathan suggesteth into mens minds in respect of their vocation to the end hee may hinder them from the participation and fruition of Christ and his benefits whereunto in the preaching of the word they are called and inuited And these are of two sorts first those wherewith he assaulteth them who are not called secondly those wherewith he assaulteth them who are truly called and conuerted CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered § Sect. 1 THose who are not called hee tempteth diuers waies that he may hinder their effectuall calling Of the necessity of our effectual calling and first he laboureth to perswade them to neglect this their calling as a thing not necessarie and to contemne the ministerie of the word which is the meanes whereby we are effectuallie called But we are to withstand these temptations and to this end wee are first to know that before our effectuall calling wee are not true members of the Church though wee may outwardly thrust our selues into this societie for what els is the Church but that companie or congregation which is truly called and selected out of the world and from hence it hath it name for it is called Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the calling thereof vnlesse therefore we be called we are not members of the Church and if wee bee out of the Church there is no saluation for our Sauiour gaue himselfe for his Church alone and he is the Sauiour of his owne bodie Eph. 5.23.25 Act. 2.47 as it is Eph. 5.23.25 and he addeth daily vnto the Church such as shall be saued as it is Act. 2.47 Moreouer vnlesse we be truly called we shall neuer be truly iustified and without iustification there is no glorification Rom. 8.30 for this is the goldē chaine of our saluatiō as appeareth Rom. 8.30 Lastly wee can neuer come vnto Christ nor communicate with him in any of his benefits nor receiue any sanctifying and sauing grace of Gods spirit till by the grace of God wee are made partakers of this holie calling for naturally wee are meere worldlings destitute of all grace and goodnesse and so we remaine till by this holy calling we are separated from the world and ingrafted into the bodie of Christ by whose spirit we are quickened who were dead in our sinnes and haue sanctifying graces begotten nourished and increased in vs. Seeing therefore this our effectuall calling is so necessarie let not Sathan perswade vs to neglect it neither let vs when the Lord inuiteth vs to this royall feast pretend excuses one that he must goe see his farme Matth. 22. Luk. 14. another that hee must goe trie his oxen a third that he must goe about his merchandize and a fourth that he is hindred by a carnall mariage for if we will not come when the Lord inuiteth vs like vnworthie guests we shall be shut out of the doores and not suffred to be partakers of this banquet of eternall blessednesse Psal 95.7.8 Whilest today we heare his voyce let vs not harden our hearts for hee hath not promised that he will call againe to morrow whilest now he standeth at the doore and knocketh and calleth for entrance let vs hearing his voyce open the doore of our hearts that he may come in and sup with vs and we with him Reuel 3.20 for if vnkindly wee denie him entertainment we can haue no assurance that hee will returne againe to such churlish and vngratefull hoasts In a word seeing the Lord passing by many other in the world maketh choise of vs calling and inuiting vs to the participation and fruition of eternall blessednesse and happinesse let no worldly businesse though it seeme as necessarie as the burying of our deare father Matth. 8.21 hinder vs from harkening and obeying this heauenly call let no transitorie trifle stay vs from comming to God when hee offreth to make vs good assurance of his royall kingdome for though many things bee conuenient yet one thing is necessarie and thrice happie are they which make choise of the better part § Sect. 2 Sathans temptations whereby he moueth vs to neglect the meanes of our effectuall calling But it is impossible that euer we should be truly called vnles we carefully vse the meanes when the Lord offreth them vnto vs and attentiuely listen vnto the Lords voyce when hee inuiteth vs to come vnto him and therfore Sathan laboureth not so much to perswade vs that our vocation is in a thing vnnecessarie vnto saluation seeing this is manifestly repugnant to plaine testimonies of scriptures as to mooue vs to neglect the meanes whereby we are called namely the ministerie of Gods word partly working vpon our inbred corruption which not conceiuing the things of God condemneth them of foolishnes and not being delighted with those things which it vnderstandeth not they seeme irksome and tedious and partly inticing vs with the commodities and pleasures of the world which are more pleasant to carnall men than their meate and drinke hee causeth vs to spend that time in our earthly businesses or vain delights which we should bestow in the hearing of Gods word whereby we should be effectually called that is separated
repentant and beleeuing sinners let vs vnfainedly turne vnto the Lord and apply Christ and his meritts vnto vs by a true liuely faith and then we may assure our selues that he will pardon and forgiue vs al our sinnes and receaue vs gratiously into his loue and fauour § Sect. 5 But against this which hath beene alleaged That al Gods promises are made indefinitely to all that beleeue Sathan wil be ready to obiect to the afflicted conscience that these promises were made to the prophets apostles and holy men of God but not to such haynous and rebellious sinners who haue most iustly deserued that God should poure out vppon them the violls of his wrath and those fearefull punishments threatned in the law because of the innumerable number of their sinnes and the outragiousnesse of their wickednesse and therefore such haue nothing to doe with the sweet promisses of the Gospell but are to apply vnto themselues the terrible threatnings denounced in the law against such grieuous sinners For the answering of which tentation wee are to know that the Lords promises made in the Gospell are general indefinite and vniuersall excluding none who turne from their sinnes by vnfained repentance and beleeue in Christ Iesus resting on him alone for their saluation Neither is there any limitation or exception of this or that sinne for be they neuer so greiuous and manifold yet if wee performe the condition of faith and repentance the Lord will make good his promises vnto vs. For the first namely that the promises of the gospell are indefinite and generally made to al who repent and beleeue it shall manifestly appeare if wee consider the particulars Esa 55.1 the Lord calleth all vnto him indefinitly saying to euery one who thirsteth come to the waters and yee that haue no siluer come buy and eate Come I say buy wine and milke with out siluer and without money so that though we haue no worthinesse and righteousnesse of our owne yet if we thirst after the mercy of God and righteousnesse of Christ and come vnto God by vnfained repentance and vnto our sauiour by a liuely faith our thirst shall be satisfiyed and all our wantes supplyed So Ezech. 33.11 the Lord solemnely sweareth that hee will not the death of a sinner but that they turne from their wicked wayes and liue where hee speaketh not of this or that sinner but of all without exception who turne vnto him Our sauiour Christ likewise maketh this indefinite promise Marke 16.16 that whosoeuer shal beleeue and be baptised shal be saued and Iohn 3.14 he saith that as Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp 15. that whosoeuer beleeueth in him should not perish but haue eternal life So that as al who were stunge of the fyrie serpent were healed if they looked vpon the brasen serpent neither was their any exceptiō or distinctiō between those who were deeply or but a little pearsed with the sting for if they were stūg they died if they vsed not the remedy ordained of God though their wound were but small and shallow but if they looked vp to the brasen serpent according to God ordināce they were cured though their wound were neuer so deadly and desperate so those who looke not vpon Christ Iesus hanging on the crosse with the eye of faith are sure to fall into euerlasting death and damnation bee their sinnes neuer so few and on the other side they who lay hould vpon Christ and beleeue in him are sure to bee saued though their sins bee neuer so many and grieuous So in the 16. verse it is said that God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life and ve 36. He that beleeueth in the sonne hath euerlasting life c. So that here is no exception of sinnes for the promises are made indefinitely to all that beleeue In like maner our Sauiour hath promised Iohn 6.37 That whosoeuer come vnto him hee will not cast them away and ve 40. he assureth vs that it is the will of his father who sent him that euery man who beleeueth in him should haue euerlasting life And the Apostle Peter Actes 10.43 saith that vnto our Sauiour Christ giue all the prophets witnesse that through his name all that beleeue in him shall haue remission of sinnes And the Apostle Iohn likewise saith 1. Ioh. 2.1 that if any man sinne wee haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for whosoeuer repent and beleeue of euery kingdome countrey and nation So that by all these places it is cleare and euident that none are excluded from being partakers of Gods mercifull promises but those who exclude themselues through their infidelitie and vnrepentancie § Sect. 6 Neyther is there any sins so innumerable in multitude so hainous grieuous which will debarre vs from receiuing the benefit of Gods mercie and Christs merites so wee repent and beleeue That our sins cannot debarre vs of Gods mercy so we repent and beleeue as may appeare also by plaine testimonie Esay 1.18 the Lord thus speaketh to the Iewes whom hee had described to bee rebellious and most outragiously wicked Come now saith the Lord let vs reason together though your sinnes were as crimson they shal be made white as snow though they were red as scarlet they shal be as wooll The Apostle Paul likewise witnesseth Tit. 2.14 that our sauiour Christ gaue himselfe for vs that he might redeeme vs from all iniquitie And the Apostle Iohn saith that the bloud of Christ cleanseth vs from all sinne and if wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes 1. Ioh. 17.9 and to cleanse vs from all vnrighteousnesse So that here is no mention made of any sinnes which are excepted or which exclude vs from Gods mercy Christs merits so that we repent beleeue neither are the promises of the Gospell limited or restrained in respect of the number or greeuousnesse of our sinnes so we performe the conditiō of faith and repentance for whosoeuer is hartily sorie for his sinnes past and purposeth for the time to come to leaue and forsake them whosoeuer doth beleeue Gods promises and resteth vpon Christ Iesus alone for his saluation by a true and liuely faith he may be certainly assured that the Lord hath pardoned and forgiuen all his sinnes and receaued him into his grace and fauour though his sinnes be neuer so many and hainous and on the other side whosoeuer continueth in his vnrepentancie and infidelitie shal be condemned though his other sinnes be neuer so few and small neither will all our other sinnes debarre vs of Gods mercy vnlesse they bee ioyned with vnrepentancie and vnbeliefe for obserue
our stonie hartes and giueth vs hartes of flesh as hee promiseth Ezec. 11.19 And breaketh vp these fallow grounds fit in themselues to bring forth no fruite but weedes and thistles that so they may bee prepared to receiue the seed of his word and bee made fruitfull in all grace And thus our stubborne rebellious hartes are softened when as we particularly apply vnto our selues the doctrine of the law wherby first wee come to the knowing and acknowledging of our finnes original and actual Secondly our hartes are pricked and our consciences wounded by apprehending and applying to our guiltie soules the curse of the lawe the anger of God and those feareful punishments prepared for the wicked Thirdly seeing this our miserie and finding no means of our owne how wee may come out of this wretched estate wee are brought to despaire of our own strength righteousnesse and satisfaction finding them of no vertue for our iustification By all which being throughly humbled and cast downe in our selues the Lorde by the preaching of the gospel doth reueale vnto vs a way how we may escape out of this miserable estate by applying vnto our selues Christ Iesus and all his meritts and obedience by a true and liuely faith after which the humbled sinner seeing his owne wants and miserie by the lawe and perceiuing that our sauiour Christ is so rich in meritts that hee can cansily supply all his defects and so gratious and powerfull that hee can and will free him out of his wretchednesse he doth plainely discerne that hee standeth exceedingly in need of Christ Iesus and his righteousnesse After which sense of his owne wantes there is begott in him an carnest and hungring desire to bee made partaker of Iesus Christ his righteousnesse meritts obedience and of all those inestimable benefitts which are purchased by them And lastly hee is mooued to appeale from the sentence of the law to the throne of grace pleading not his owne righteousnesse or satisfaction but Christs meritts and obedience The third and last meanes of our effectuall calling is a true and liuely faith The 3. meanes whereby we apprehend Christ Iesus and all his benefitts giuen and applyed vnto vs by Gods spirite resting vpon him alone for our iustification and saluation .. § Sect. 4 That all 〈◊〉 find the former meanes powerfull in them are effectually called And these are the meanes of our effectuall calling which whosoeuer hath found powerfull working in themselues for their conuersion after the manner before spoken of they may most certainely assure themselues that they are effectually called and are alreadie partakers of Iesus Christ and all his benefites If therefore the Lorde whilest wee did lye frozen in the dregs of our sinnes without all desire of grace or meanes to escape our sinnes without all desire of grace or meanes to escape out of our miserie hath vouchsafed vnto vs the misterie of his holy word if by the law hee hath reuealed our sinnes vnto vs and the punishmentes due vnto them and if by the gospell hee hath shewed vs the way how we may come out of this miserie if by the inward cooperation of his holy spirit he hath opened our deafe cares and with this precious eyesalue hath annointed the blinde eies of our vnderstandings so that we haue attentiuely heard and in some measure vnderstoode those principles of our christian religion which haue in the misterie of the worde beene deliuered vnto vs if our hartes haue beene softened and pearced and our consciences wounded with the sight and sense of our sinnes if disparing in our owne strength righteousnesse and all other meanes of our owne wee haue gone out of our selues and rested and relied vpon Christ Iesus alone for our iustification and saluation then are wee without all doubt effectually called and are in the number of Gods church and people to whom the promises of grace doe appertaine § Sect. 5 That we may know that we are effectually called by considering the seuerall parts thereof Secondly we may come to the knowledge of our effectuall calling by considering the seuerall parts thereof The first is our selection and separation out of the corrupt masse of mankind whereby it commeth to passe that though wee be in the world yet we are not of the world and therefore wee neither loue it nor the world vs and this our Sauiour sheweth Ioh. 15.19 If saith he hee were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you 1. Ioh. 2.15 and the apostle Iohn affirmeth that if any man loue the worlde the loue of the father is not in him 1. Ioh. 2.15 and the apostle Iames telleth vs that the amitie of the world is enmitie with God Iam. 4.4 and therefore whosoeuer will bee a friend of the worlde maketh himselfe the enemie of God If therefore our loue and affectiōs be weaned in some good measure from the world and fixt on spirituall and heauenly things if wee cease to be citizens of the world Phil. 3.29 and begin to haue our conuersation in in heauen from whence wee looke for a sauiour euen the Lorde Iesus Christ and if the world beginne to hate and scorne vs then may we be assured that wee are seuered from the world and intertained into Gods church and familie § Sect. 6 Sathans tentation answered whereby he perswadeth the christian that he loueth the world and the world him But here the tempter will obiect that by this it plainely appeareth that wee are not yet effectually called nor seperated from the world because we still loue the world affecting and desiring the vaine pleasures honoures riches thereof yea and also loue those who are meere worldlings and on the other side the world also loueth vs giuing vs good countenance and performing other duties vnto vs. For the answering of which suggestion we must distinguish betweene our selues and our selues for whilest we continue in this life wee are partly flesh and partly spirit and as there is great enmitie betweene the spirit and the world so is there great amitie betweene the world and the flesh So farre forth therefore as wee are still carnall and corrupt fleth the world loueth vs but as much as is spirituall and regenerate so much the world hateth and abhorreth Moreouer we may generally be considered as men or more specially as we are Christian men in the first respect the world that is wicked worldlings may loue vs for some naturall partes or meere morall vertues or els in common humanitie as members of the same ciuill or politicke body but as wee are Christians who haue giuen our names vnto God diuoted our selues to his worship and seruice the world hateth vs and our profession religion and all the fruits and exercises of sanctification and holinesse so that though in other naturall worldly and more ciuill respects
commaundementes To which wee must answere that the worde of Christ is his gospell wherein hee promiseth euerlasting life to all that beleeue in him and bring forth the fruites of their faith in vnfained repentance as it appeareth Ioh. 5.38 where hee thus speaketh to the vnbeleeuing Iewes And his word saith he haue yee not abiding in you for whom he hath sent him yee beleeue not whereby it is manifest if Christs reasoning bee of sound consequence that those haue his word abiding in them who beleeue in him whom God hath sent euen our Lorde and Sauiour Iesus Christ So that we keepe the word of our Sauiour when wee beleeue in him resting and relying vpon him alone for our saluation and truely repent vs of our sins sorrowing and grieuing that by them we haue offended and displeased our louing God and mercifull father hating our sinnes because they are sinnes purposing and labouring to forsake them and indeuouring according to the measure of strength and grace receiued to serue the Lord in holinesse and newnesse of life And therefore if wee can find in our selues this faith and this repentance wee may vndoubtedly be assured notwithstanding our manifould falls and greate corruptions that we haue kept the word of Christ and therefore are giuen vnto him of the father and consequently that we are effectually called and shal be eternally glorified For it is the will of the father that whosoeuer beleeueth in his son Iesus Christ shoulde haue euerlasting life as our Sauiour testifieth Ioh. 6.40 As for our corruptions they shall bee washed away with the bloud of Christ and our imperfections shall bee couered with the rich robe of his perfect righteousnesse so that in him wee shall appeare perfect before Gods iudgment seate and there bee accepted as iust and righteous § Sect. 9 The third part of our effectuall calling is our vnion and communion with Christ Of the third part of our effectuall calling whereby he becommeth our head and wee his members of which whosoeuer can bee assured they need not to make any queston of their effectual calling but all those who are indued with faith are vnited vnto Christ for it is a propertie thereof to apply vnto our selues Christ and all his benefitts it is the hand of the soule whereby wee lay hould vpon Christ it is the mouth of the soule wherby we spiritually feed vpō him he that eateth his flesh and drinketh his bloud dwelleth in Christ and Christ in him as himselfe speaketh Ioh. 6.56 So also whosoeuer are indued with Gods spirit and haue submitted themselues to bee led and gouerned thereby they are ingrafted in the bodie of Christ for the spirit is the bloud of this vnion and therefore if wee can discerne the spirit of God in vs by any of the fruits thereof Gal. 5.22 wee may bee assured that wee are the members of Christ and consequently effectually called Lastly wee may be assured that wee are ingrafted in the bodie of Christ by our worke of saluation either appertaining to Gods seruice or christian righteousnesse towards our neighbour for it is impossible that wee shoulde bring foorth any ripe grapes of godlinesse if wee were notingrafted in the true vine Iesus Christ as himselfe affirmeth Ioh. 15.4 Abide in mee and I in you as the branch cannot beare fruite of it selfe except it abide in the vine no more can yee except yee abide in mee 5. I am the vine ye are the branches hee that abideth in me and I in him the same bringeth forth much fruites for without mee yee can doe nothing And therefore if wee make conscience of our wayes and exercise our selues in some measure in those good workes which the Lorde hath commaunded in obedience to his will and to this end that his name may be glorified wee may assure our selues that wee are ingrafted into the true vine Christ Iesus for of our selues we are altogether vnfruitfull and could doe nothing § Sect. 10 But here Sathan will obiect that this argument maketh against our selues That we may be vnited vnto Christ though we alwaies bring forth small fruits and sometime no fruites for we thereby make it manifest that we are not ingrafted into Christ because our fruites of holinesse and righteousnesse are commonly exceeding small and sometimes none at al wheras the liuely branches of this vine are exceeding fruitfull and abundant in good workes To which we are to answere that all the branches of the vine do not bring forth fruits in like aboundance but some more and some lesse and yet notwithstanding this doth not proue that these are not true branches as well as the other although they receiue lesse sappe and liuely iuyce from the roote and stocke and so also it is in this mysticall vine if the branches be not altogeather barren and fruitlesse though their fruites be not in so greate aboundance yet if it bee right and of the same nature with the other they may assure themselues that they also are liuely branches of the true vine Iesus Christ neither is the quātity nūber of our fruits so much in this regard to be respected for if according to the quātitie of sap goodiuice which we receiue frō our root we bring forth fruit that is if according to that measure of grace giftes of Gods holy spirit which our sauiour Christ hath bestowed vpon vs we spend our liues in Gods seruice which himselfe hath commaunded to the end that we may glorifie his holy name we may assure our selues that we are true branches of this vine which our Sauiour will purge and prune that wee may bringe forth more fruites as he hath promised Ioh. 15.2 moreouer whereas Sathan obiecteth that wee are not branches of this vine because at some times wee can shew no fruits wee are to answere that as the earthly vine hath not alwayes grapes no not so much as leaues vpon it and yet notwithstanding it liueth receiuing nourishment from the roote and bringeth forth fruit in due time and season so that the braunches of this misticall vine are some time without the fruites of good workes yea haue not so much to bee seene vpon them as the faire greene leaues of an outward profession as it is most vsuall when as they are throughly nypped with the could winter of tentations and haue all their beautie blasted and blowne away with the boysterous blasts of sathans fierce incounters and yet at the same time they receiue the sapp iuyce and vertue of Gods spirit from their roote Iesus Christ by which they seeming dead doe liue and receiue nourishment vntill at Gods good pleasure the comfortable beames of his loue and fauour do shine vpon them with which their frozen hartes being throughly warmed doe againe bring forth not onely the leaues of profession but also the ripe fruits of godlinesse and righteousnesse and therefore though presently in such cases wee haue no fruites to shewe yet let not Sathan perswade vs that
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
Christ euen the righteousnesse which is of God through faith Phil. 3.9 and Gal. 3.10.11 Phil. 3.9 Gal. 3.10.11 Hee affirmeth that as many as rest in the workes of the law are vnder the curse and that no man is iustified by the law in the sight of God it is euident because the iust shall liue by faith So Rom. 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse Rom. 4.5 And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vttermost power which is commaunded vs that we are still vnprofitable seruants Luk. 17.10 Luk. 17.10 § Sect. 4 But vnto these and such like manifest places it is answered that the Apostle speaketh not of the works of the morall law That the former places are to be vnderstood of the works of the morall law and not of the ceremonies onely but of the ceremonies onely to which againe wee reply that no such friuolous distinction can be gathered out of the Apostles wordes nay the plaine contrary euidently appeareth by his maine scope and drift in his whole discourse of our iustification and also by some particular places His chiefe scope is to beate downe the pride of all both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy grace and goodnesse of God alone now it is most certaine that the morall duties are in themselues farre more excellent then the ceremoniall and consequently more fit to puffe vs vp with a spirituall pride and to make vs to rest in our selues for our iustification ascribing at least some part of the praise vnto our owne workes and vertues so that if the Apostle had onely spokē of the works of the ceremoniall law mans pride should not bee beaten downe neither should God haue the whole praise of our saluation and so his discourse should be vaine as not tending to prooue inforce that for which end and purpose hee chiefly vndertakes it Againe this should nothing concerne neither the Gentils in former times nor any true Christians since the comming of Christ forasmuch as they did not nor doe not neither were nor are bound to obserue the ceremoniall law cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies but they would rather ascribe the glorie of their iustification to their morall duties to which they found themselues bound by the law of nature written in their harts or doe find themselues bound by the morall law of God written in his worde and therfore it was necessarie for the beating downe of their pride and that they might ascribe the whole glory vnto God of their iustification and saluation that the apostles in this discourse should proue that they were not iustified neither by obseruing the law of nature written in their hartes nor yet the morall law of God reuealed in his word Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification yet not them alone but the workes of the morall law also § Sect. 5 But this may more manifestly appeare by particular places wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law The former point prooued by particular testimonies but of the morall law also In the second chapter of the Epistle to the Romanes he plainly disputeth as well of the law of nature to the obedience whereof the Gentiles were obliged as of the law giuen by Moses Rom. 3.19.20 Chap. 3.19.20 Hee sayth that all the world are made culpable before God and therefore by the works of the law shal no flesh be iustified in his sight Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral duties for the former belonged not to the gentiles and therefore the neglect of them did not make them culpable nor debarre them of being iustified by their owne workes Rom. 10.5.6 Gal. 3.11.12 21.22.24 Secondly Rom. 10.5.6 and Gal. 3.11.12.21.22.24 The Apostle putteth a plaine difference betweene the righteousnesse which is by the law and the righteousnesse which is by faith and maketh a flatt opposition in the acte of iustification not betweene morall ceremonial duties but betweene doing and beleeuing Eph. 2.8.9 faith and workes Thirdly hee saith Eph. 2.8.9 that wee are saued by grace through faith not of our selues nor of workes least any man should boast himselfe If hee had spoken only of workes they might though foolishly haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law as being strangers to the common wealth of Israel as himselfe speaketh ver 12. but whē he saith also not of our selues vers 12. he excludeth al whatsoeuer is in vs from being the cause of our saluation not onely ceremoniall but also morall duties So writing to Titus he saith Tit. 3.5 Titus 3.5 Not by the workes of righteousnes which wee had done but according to his mercy hee saued vs in which place we are necessarily to vnderstand the works of the morall law for Titus being a Grecian was not bound to obserue the ceremoniall law and therefore he was not so much as circumcised as the apostle plainely affirmeth Gal. 2.3 Gal. 2.3 Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne Rom. 3.20 and 7.7.8.9 as appeareth Rom. 3.20 and 7.7.8.9 But the knowledge of sinne came especially by the morall law and therefore of this law the Apostle speaketh Lastly the Apostle speaking of the workes of the law alleadgeth these sentences Gala. 3.10 Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written cursed is euery man that continueth not in all thinges which are written in the booke of the law to doe them So that he speaketh not of the ceremoniall law alone but of the whole law of Moses and of all things contayned in it and ver 12. ver 12. And the law is not of faith but the man that shall doe those things shall liue in them Which cannot be vnderstoode of the ceremoniall law alone but of the workes of the morall law yea of them especially That the Apostle excludeth as well the workes of the regenerate as of the vnregenerate Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith and not of the regenerate and faithfull Which shifting cauill the apostle clearly taketh away not only by applying his speeches vnto all men without any limitation but especially in that example of Abraham which he bringeth for this purpose who though hee were long before regenerate indued with faith and exceeding plentifull in good workes yet hee flatly excludeth all his workes from being any causes of
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
our sins will not moue the Lord to reiect vs. for we are the Lords children and he our gratious father now we know that a louing father will not reiect his childe because he is sicke lame or in miserable estate but rather he is more tender ouer him till hee be recouered of his infirmities but what are our sinnes but the sicknesse wounds and miserie of the soule with which wee are vexed and turmoyled whilest we continue in this life and wil our heauenly father whose loue infinitely surpasseth the loue of the most tender mother cast vs out of his fauour because our soules are sicke in sinne and molested with many miseries which doe accompanie it It is impossible especially considering that we desire nothing more than to bee cured of these diseases and to be restored to perfect health The Lord is our heauenly husbandman and wee his husbandrie now wee know that the good husbandman doth not forsake his land because it bringeth foorth thornes and thistles but rather is so much the more diligent and painful in weeding and tilling it that it may be fitted for good seed and bring vnto him plentiful increase and so the Lord wil not cast vs off because we naturally bring foorth the weedes and thistles of sinne and corruption but in his infinite loue he will with the operation of his holy spirit plow vp the fallow grounds of our hearts and weed out our corruptions that so we may like good ground well husbanded bring foorth the ripe fruites of holinesse and righteousnesse § Sect. 9 Fourthly let vs consider that the Lord our God who could easily if it had pleased him haue throughly purged vs from all sinne and corruption and indued vs with perfect righteousnesse and holinesse hath notwithstanding left remaining in vs some reliques of sin and many imperfections in our sanctification both for the manifestation of his owne glorie and for the furthering of our owne eternall saluation The first cause the manifestation of Gods mercie For first hereby it commeth to passe that the Lord hath the whole praise of our saluation seeing hee saueth vs of his meere mercie and not for our workes and worthinesse Whereas if our righteousnesse and sanctification were perfect we would be readie to share with God ascribing part in the worke of our saluation vnto our selues and not wholy attribute it to Gods mercie and Christs onely and all-sufficient merits and therefore the Lord hath left in vs the reliques of sinne and manifold imperfections that hereby it may appeare that we are not saued for our owne worthinesse and deserts but of his free grace and vndeserued loue § Sect. 10 That there might be a sit obiect of his mercie and patience Secondly he hath left in vs these reliques of sin and manifold imperfections to the end that there might be continuall matter and a fit obiect wherein he might exercise and by exercising manifest to the praise of his grace his patience long suffring loue goodnesse and infinite mercie in the pardoning and forgiuing of them which would not so plainly appeare if at once hee had indued vs with perfect righteousnesse § Sect. 11 That he might shew his power in our weaknes Thirdly that hereby he might make way for the manifestation of his power in our weaknesse and imperfections If wee were perfectly righteous and indued with all grace it were no wonder if wee should withstand Sathans temptations and get the vpper hand in the spirituall combat but seeing we are of our selues sinfull exceeding weake and full of all imperfections hereby is the infinite power of God manifested in that we are notwithstanding enabled to withstand Sathan and all the power of hell which oppose themselues against vs seeing nothing els could vpholde such feeble weaknesse against such puissant might Of this the Apostle speaketh 2. Cor. 12.8 9 2. Cor. 12.8.9 for hauing oftentimes besought the Lord to bee freed from the corruptions of his flesh he receiueth this answere that Gods grace was sufficient for him and that his power was made perfect through weaknesse § Sect. 12 That he might stirre vs vp to continuall thankfulnes Fourthly hereby the Lord continually putteth vs in mind of his mercie and manifold benefits to the end that we daily tasting of them may also daily returne vnto him thanks and praise If he should at once free vs from sinne and indue vs with a full measure of grace and perfect righteousnesse wee would soone be forgetfull of his abundant mercies and this forgetfulnesse would worke in vs vnthankfulnesse and this vnthankfulnesse would make vs neglect his worship and seruice And therefore he doth not at once inrich vs but lets vs continue in our pouerty that so we may continually depend vpon him and like a wise housholder hee doth not suddenly aduance vs to our highest preferments for then wee would leaue his seruice and betake vs to our ease and pleasure but he bestoweth his benefits by little and little and so keeping vs still in expectation of receiuing more he retaineth vs still in his seruice and euery day increasing his bountie hee putteth also into our mouthes new songs of thanksgiuing and giueth vs daily new occasion of praising his magnificence § Sect. 13 That he may hereby worke in vs true humilitie Secondly as the Lord hereby aduanceth his owne glorie so also he worketh our good and furthereth our eternall saluation For first by leauing in vs these reliques of sinne and manifolde imperfections hee worketh in vs true humilitie which of all other graces is most acceptable vnto him and mortifieth our pride which of all other vices is most odious and abominable in his sight For when we see our manifold infirmities and corruptions of sinne all cause of pride and selfe-conceit is taken away and we in all humilitie are moued to confesse Lam. 3.22 that it is Gods mercie that wee are not consumed how much more that notwithstanding our vilenesse and vnworthinesse he hath made vs his sonnes and heires of euerlasting glorie And thus of the flesh of this Viper sinne doth the Lord make a soueraigne antidote against the deadly poyson of pride And as good Chirurgeons doe not suddenly heale vp the wound but keepe it open till they haue drawne out the core and healed it to the bottome for otherwise it would putrifie and become more dangerous so the Lord will not at once heale the wounds of our sinnes but leaueth them as it were open and vncured till hee haue drawne out the core of pride which being left in vs though we were healed of all our other sinnes would more indanger vs than all the rest Wherein the Lord confirmeth and furthereth vs in the way of saluation for nothing more weakneth and disableth vs than pride nothing more strengtheneth and vpholdeth vs than humilitie because the strength whereby we stand and repell our spirituall enemies is not our owne abilitie but the power of Gods might
more sure to perseuer in that grace which we haue receiued vnto euerlasting life than Adam in the state of innocencie for he stoode by his owne strength which though it were great yet it was finite but we by the almightie power of God he by the vertue of his owne free will which was mutable and subiect to alteration but we by the will of God which being immutable admitteth of no change § Sect. 3 But let vs come more specially to speake of this maine controuersie betweene the true Christian and the enemies of his saluation the state whereof standeth thus The state of the Controuersie whether hee that is elected in Gods eternall counsaile and is effectually called that is seuered from the world giuen to Christ and ingrafted into Christ by the spirit of God and a liuely faith iustified sanctified and indued with the sanctifying gifts and graces of Gods spirit may after all this fall away lose the spirit of God and the graces thereof and become as prophane and wicked as euer he was before his conuersion lose also his iustification be cut off from the bodie of Christ and finally become a reprobate This the enemies of our saluation affirme but we denie as being a thing impossible not in regard of our owne strength constancie or great measure of grace which wee haue receiued but in respect of Gods will and power who vpholdeth vs Christs intercession who prayeth for vs and Gods holy spirit alwaies dwelling in vs wherby we are so strengthened and confirmed that al the power of hell cannot preuaile against vs. § Sect. 4 This our assertion we will first confirme by vnfallible reasons The first argument grounded vpon Gods wil considered in his decree of election and afterwards answere the contrary obiections which are made against this truth by the enemies of our saluation The reasons which may be alledged for this purpose are many the first sort are taken from Gods owne nature as it is described in his word and exercised in his workes towards vs. As first we may be assured of our perseuerance because it is grounded vpon Gods will which may be considered either in his secret counsaile and decree of election or in his will reuealed in his word From the first wee may thus reason Whomsoeuer the Lord in his eternall counsaile hath elected to euerlasting life they shall most certainly be saued and perseuere in the meanes tending thereunto which are no lesse contained in Gods decree than our saluation it self But the Lord in his eternall counsaile hath elected all the faithfull vnto eternall life And therefore nothing can hinder their saluation nor yet their perseuerance without which it is impossible they should be saued The first part of this reason is cleere and manifest for not to effect that which one hath decreed and purposed argueth either impotencie and want of power or vnconstancie neither of which without blasphemie can bee ascribed vnto God Iere. 32.17 Psalm 115.3 for there is nothing hard vnto him Iere. 32.17 but he doth whatsoeuer he will Psal 115.3 Matth. 19.26 Iob. 42 2. yea euen those things which vnto men are impossible are possible vnto him Mat. 19.26 for he can doe all things Iob 42.2 Neither is the will of God mutable for this argueth a want of wisedome Psal 145.5 whereas his wisedoms is infinite and knoweth no end Psal 145.5 and hee perfectly seeth and knoweth all things in one view Heb. 4.13 past present and to come Heb. 4.13 and therfore we may conclude with the Apostle that the purpose of God in his election remaineth sure Rom. 9.11 Rom. 9.11 and the foundation of God that is his vnchangeable decree continueth firme 1. Tim. 2.19 and hath this seale The Lord knoweth who are his 2. Tim. 2.19 Whosoeuer then are elected they shall most certainly be saued neither is it possible that they should fall away as our Sauiour implieth Matth. 24.24 whereas he saith that the false Prophets should shew such great signes that if it were possible they should deceiue the very elect Noting hereby that this is altogether a thing impossible that they should be deceiued and seduced with false Christs and false Prophets The second part of this reason namely that all the faithfull are elected is also of most vndoubted trueth for whosoeuer haue a true faith they are iustified whosoeuer are iustified are also effectually called elected and shall be glorified What said I shall be nay are alreadie glorified as the Apostle affirmeth Rom. 8.30 to note the vndoubted certaintie of their saluation Rom. 8.30 Moreouer the Apostle maketh faith an inseparable fruite of our election and proper and peculiar vnto the elect Tit. 1.1 Act. 13.48 calling it the faith of Gods elect Tit. 1.1 And Act. 13.48 it is said that as many as were ordained vnto eternall life beleeued where hee maketh Gods election the cause of faith And contrariwise our Sauiour telleth vs that they beleeue not Ioh. 10.26 who are not his sheepe Ioh. 10.26 So that it is manifest that those who beleeue are elected and those who are elected shall be saued § Sect. 5 The second reason may be taken from his wil reuealed in his word for whatsoeuer God thus willeth that shall most certainly come to passe The second reason grounded on his will reuealed Ioh 6.39.40 but God willeth that all should haue euerlasting life whom he hath giuen to Christ in which number are all those who are effectually called as our Sauiour testifieth Ioh. 6.39 And this is the fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp again at the last day And he willeth likewise that he that beleeueth in the sonne should be saued as it is vers 40. And therefore those who are effectually called and beleeue in Christ cannot possibly perish but shall most certainly haue eternall life § Sect. 6 The third reason may bee taken from the constancie and immutabilitie of God both in his loue towards vs The third reason taken from Gods immutabilitie in his loue and also in his gifts In the former respect wee may thus reason Whomsoeuer the Lord loueth with a constant and immutable loue those shall most certainly be saued seeing it is the nature of loue to desire the good of the partie beloued and to seeke his welfare as much as it can but the Lord loueth his faithfull ones with a constant and perpetual loue as himselfe testifieth Iere. 31.3 Iere. 31.3 I haue loued thee with an euerlasting loue therefore with mercie haue I drawne thee So Ioh. 13.1 Forasmuch as he loued his owne which were in the world Ioh. 13.1 vnto the end he loued them And therefore all the faithfull may assure themselues that they shall be saued and being once assured of Gods loue they may with the Apostle bee vndoubtedly perswaded that nothing in the world shall
be able to separate them from the loue of God which is in Christ Iesus our Lord. § Sect. 7 But against this it may be obiected An obiection against the former reason ansivered that the sinnes of the faithfull doe prouoke the Lord vnto anger and mooue him to cast them off in his iust displeasure and to withdraw from them his wonted loue and fauour and therefore seeing sin separateth them from Gods loue it may also plunge them into condemnation To which I answere that indeede the sinnes of the faithfull doe in themselues deserue the euerlasting wrath of God and eternall death if they were not taken away by Christ who hath by his precious bloudshed satisfied his fathers iustice and that euen now they so offend by their sinnes their gracious father that they had neede to renew their faith and repentance before they can haue any sensible assurance that they are reconciled vnto him and receiued into his loue and fauour It is most true that God is displeased with the sinnes of his children according to that Esa Esa 64.5 How God is said to be angrie with his children 64.5 Behold thou art angrie for we haue sinned But this anger doth not exclude them out of his loue seeing it is not the anger of an enemie but of a gracious father who is not angrie with their persons to destroy them but with their sins to conuert and saue them As therefore children with their faults prouoke their parents to anger and mooue them to turne their fatherly smiles into bitter frownes and the fruits of their loue into the effects of hatred in outward shew as namely seuere countenances sharpe reproofes and rigorous chastizements and in respect of these outward signes and effects of their anger they are vsually said to be out of fauour and in their fathers displeasure howsoeuer in truth at the same time they intirely loue them and vse all this holesome seueritie not because they hate but because they would reforme them So Gods children when by their sinnes they do offend him and prouoke his anger against them are said to be out of his fauour not that God doth euer change his fatherly affection or purposeth vtterly to reiect them but because hee changeth the effects of his loue into the effects of hatred in outward shew as when inwardly hee suffreth them to be vexed with the terrors of conscience and with the apprehension of his anger and displeasure and outwardly whippeth and scourgeth them with temporarie afflictions all which he doth not for any hatred to their persons for he neuer hateth those whom hee hath once loued in Christ but for the hatred of their sinnes and loue of the sinner whom by this meanes hee bringeth by the rough and vnpleasant way of repentance vnto the eternall pleasures of his kingdome § Sect. 8 And thus it appeareth that Gods loue and anger may stand together Our perseuerance proued by Gods immutabilitie in his gifts and that notwithstanding his momentanie displeasure his loue may be eternall Now secondly wee are to know that as God is immutable in his loue so also in his gifts as faith repentance hope affiance charitie c. according to that Rom. 11.29 Rom. 11.29 The gifts and calling of God are without repentance But yet this is to bee vnderstood with diuers cautions for first it is not to be vnderstood of all the gifts of God not of temporarie gifts nor of the gifts of the spirit which are common to the wicked with the godly for these being not essentiall to a Christian nor necessarie to saluation the Lord giueth or taketh away as in his infinite wisedome he thinketh best neither yet are we to vnderstand it of all gifts of the spirit which are proper to the elect for some also of these being not of the essence of faith but only effects and fruites thereof he taketh away from his children for a time as namely the puritie of their conscience and the peace which doth accompanie it the sense and feeling of Gods loue and fauour Psal 51.9 10 11 12 15. cheerefulnes of spirit ioy in the holie Ghost patience the gift of prayer and such like because his loue and the saluation of the faithfull may stand with the want of these gifts for a time Neither are wee to vnderstand this of the actions and sensible fruites of Gods graces for these also haue their intermissions the graces themselues notwithstanding remaining for as the Sunne doth alwaies shine and yet sometimes the beames thereof are not discerned being hindred from spreading themselues by the interposition of the clowds or of the earth and the fire doth continue light and hot in it selfe and yet being couered with ashes doth giue neither light nor heate to the standers by so these graces of Gods spirit faith hope affiance loue and such like may in respect of their substance habitually remaine in vs and yet for a time not send foorth the light and heate of ioy comfort peace and the rest and though they retaine their nature still yet they may be hindred from exercising their actions and functions as namely when as the conscience is wounded with some wilfull sinne committed against the knowledge or in the spirituall conflict of temptations as before I haue shewed at large Lastly this is not to be vnderstood of their measure and degree for these graces haue their full and waine their ebbe and tide their perfect strength and their faint languishing but of their substance and true being in which respect they neuer vtterly faile but continue without intermission vnto the end for as the gift of faith so all other the like graces are the worke of God as our Sauiour teacheth vs Iohn 6.29 and we may assure our selues of this Iohn 6.29 That he that hath begunne this good worke in vs will also finish and perfect it vntill the day of Iesus Christ Phil. 1.6 as the Apostle speaketh Philip. 1.6 CHAP. XIII Of the fourth and fifth reason to proue the certaintie of our perseuerance grounded vpon Gods power and truth § Sect. 1 THe fourth reason may be taken from Gods omnipotencie and almighty power The fourth reason grounded vpon Gods omnipotencie for if God in respect of his infinite loue bee willing that we shall bee saued and perseuere in the meanes of our saluation and bee immutable also and vnchangeable in his loue and will and likewise in respect of his power infinit and almighty able to effect whatsoeuer hee willeth then surely being assured that we are in the state of grace and in Gods loue and fauour there is no doubt but we shall bee saued and perseuere in the meanes which are inseparably ioyned with our saluation But as the Lord in respect of his loue is most willing so in respect of his power hee is able continually to vpholde vs in the state of grace and to frustrate and defeate all the malice and might of all our
graces of Gods spirit to the praise of his glory who hath bestowed them and to the comfort of our owne soules who haue receiued them And as they are chastisements they serue for sharpe eye-salues to cleere our dimme sight so as we may see our sinnes and truely repent of them They serue for sowre sauces to bring vs out of loue with our sweete sinnes and for fire and files whereby wee are purged and scoured from the drosse and rust of our corruptions They are sharpe pruning kniues to lop and trimme vs that we may bring forth plentifull fruits in godlinesse They are spurres to pricke vs forward in the Christian race and hedges to keepe vs from wandering out of the way They are sharp salues to draw out our secret corruptions and bitter potions to cure our desperate diseases They are that wormewood wherby the Lord weaneth vs frō the loue of the world whose pleasing delights we would euer sucke without wearinesse if our mouthes were not distasted with some afflictions They are roddes wherewith being scourged wee are made more circumspect in our wayes and more carefull to performe obedience vnto all the commandements of our heauenly Father In a word they are the straight path which leadeth to euerlasting happinesse and a bridle to restraine vs from running headlong in the broade way which leadeth to endlesse wo and miserie And therfore seeing our momentany afflictions do serue for the manifesting of Gods glorie for the increasing of spirituall graces and the furthering of our eternall saluation let not Sathan perswade vs that wee are out of Gods loue and fauour because of our afflictions but rather let vs repute them as they are indeede signes of his gracious prouidence and fatherly care which he hath ouer vs. § Sect. 3 But here the tempter will obiect that this I speake is true of the outward afflictions of the bodie Sathans temptations grounded vpon our spirituall afflictions for thereby the flesh is mortified and subdued and the spirituall graces of Gods spirit exercised and increased in vs but thy afflictions will he say are farre different for thy soule is filled with horrour and feare thy conscience is mortally stung with sinne and the waight thereof ouerwhelmeth thee thou seest thy selfe subiect to the curse of the law and art alreadie tormented with the paines of hell thy God who looketh vpon his children with an amiable countenance frowneth vpon thee like a seuere Iudge and thou tastest of nothing but of his heauie wrath and displeasure in a word thou hast not one sparke of true consolation wrought in thee by Gods spirit with which those that are Gods children are fully replenished and wherby they are incouraged patiently to abide all afflictions but thy inward vexations are the torments of an euill conscience and the flashings of hell fire wherewith hereafter thou shalt eternally be burned To this temptation we must answere that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie That our spirituall afflictions are no signes of Gods hatred and that the torments of conscience caused by the waight of sinne and the apprehension of Gods fearefull wrath are as it were Gods three-stringed whip in respect of the gentle rod of outward afflictions for a sorrowfull mind drieth vp the bones Pro. 17.12 Pro. 18.14 as it is Pro. 17.12 and the spirit of a man may sustaine his other infirmities but a wounded spirit who can beare as the wise man speaketh Prou. 18.14 Neuerthelesse though these corrections are more sharp and grieuous than the outward afflictions of the bodie yet it cannot be denied but that these also are the chastisements which our heauenly Father inflicteth vpon his children somtimes for his owne glorie and sometime for their triall or chastisement when more light correction will not reclaime them For first those places of scripture before quoted are spoken generally of all afflictions whatsoeuer and therefore are not to be restrained to the outward afflictions of the bodie seeing they extend themselues also to the afflictions of the minde neither doth our heauenly Father correct all alike but some he rebuketh onely by his word and goeth no further when as this reclaimeth them but if this will not preuaile hee goeth a step further and chastizeth them with gentle correction as with outward crosses and afflictions but if this will not reforme them he taketh his whippe into his hand wherewith hee grieuously scourgeth them to the end they may more sensibly taste of his displeasure and amend that which is amisse and this he doth by making them feele the waight of sinne Reu. 3.19 Heb. 12.6 and appehend his wrath and heauie displeasure which by their sinnes they haue iustly incurred and yet notwithstanding all this he still remaineth their gracious Father who seeketh not their destruction but their reformation Neither need this dealing of our heauenly Father seeme strange vnto vs seeing earthly parents take the same courses with their children whom they tenderly loue for when they offen them they first seeke their amendment by words and fatherly admonitions and when this will doe no good they proceed to blowes and in a gentle manner do correct them and if this preuaile not with them then they vse more sharpe and seuere chastizement but if all this be to no purpose then will they disguise their fatherly affection vnder the vizard of wrath and heauie displeasure they banish out of their countenance all signes of loue and assume terrible looks and bitter frownes yea they will sometimes thrust them out of doores and reiect them a while leauing them to shift for themselues and to endure all miserie And whence proceedeth all this surely not from hatred but from loue and tender care which they haue ouer them for their good And this maketh them vse the bridle of correction to restraine them from running into all licentiousnesse this causeth them to pretend wrath in the countenance that they be not by their lewdnesse forced to entertaine it into their hearts this mooueth them to reiect them for a time that they may reclaime and retaine them for euer Neither doth our heauenly Father who is infinite in loue deale otherwise with his disobedient children hee vseth but his word if his word will suffice hee goeth no further then gentle chastizement if that be inough but if hee sharply scourge vs yea if hee looke vpon vs with a frowning countenance and shew nothing in outward appearance but his wrath and heauie displeasure if he seeme to reiect vs for a time and to giue vs ouer to be tormented by Sathan yet vndoubtedly all this proceedeth from his loue and that fatherly care hee hath ouer vs for our euerlasting good and saluation hee seeketh not our destruction but amendment he frowneth on vs for a time that hee may looke graciously on vs for euer he seemeth to reiect vs for a while that like the prodigall
substance in the proper and speciall truth than in the common and generall and though in one place they do not so cleere the truth as they should yet they doe it in many other And therefore let not Sathan perswade vs to neglect the Scriptures because there are wants and imperfections in the translations for if we studie and meditate euen in the meanest and conforme and frame our liues according to that trueth which wee learne out of them wee shall attaine vnto euerlasting life and happinesse Men doe not vse to neglect their businesse because by reason of some cloude the sunne doth not shine vpon them in his full brightnesse for that light which they inioy is sufficient though not so gloriously bright as when it shineth in his full cleerenesse so we must not neglect the conforming of our selues to the Scriptures because we cannot see them shine in their own glorious brightnesse as they were penned by the inspiration of the holy Ghost in the originall language for as well may a painter expresse in his table with artificiall colours the glory of the Sunne as any man liuing can expresse that perfect beautie and diuine glory which shineth in the naturall phrase of holy Scriptures in a translation but rather wee are to inioy the benefit of this glorious shining Sunne of Gods word though the brightnesse bee as it were vayled and somewhat shadowed with the cloude of another language for notwithstanding through it they shine and afford vs such light as may be sufficient to guide and direct vs in the waies of holinesse and righteousnesse which will bring vs in the end to eternall glory and endlesse felicity CHAP. XXIII Sathans temptations taken from the euill liues of the Ministers answered § Sect. 1 ANd so much concerning the obiections which Sathan maketh against the Scriptures themselues That Sathan by disgracing the ministers seeketh to disgrace their ministerie also to the end hee may make men neglect to heare and reade them But if this will not preuaile then hee leaueth to disgrace the word it selfe and seeketh by discrediting the Ministers thereof to make them to contemne their Ministerie and to this ende hee vseth all his skill to draw them into some grosse and scandalous sinne and to neglect that doctrine themselues which they teach vnto others shewing in their liues and conuersations neither zeale of Gods glorie nor desire of their neighbors good and when he hath attained vnto his purpose in some he thinketh it a sufficient ground for the slaunder of all and a notable foundation whereupon he may builde a most pernitious temptation Art thou so foolish will he say as to thinke all Gospell which the ministers teach that all truth commeth from their mouthes that there is not a more easie way of attaining to euerlasting life then that which they shew vnto thee why do but looke vpon themselues and thoushalt finde their liues farre dissonant from their words that whilest they exhort thee to stricktnes they take their libertie whilest they disswade thee from taking thy pleasure affecting honors setting thy heart vpon riches themselues in the meane time are as voluptuous ambitious and couetous as any other and whilest they indeauour to make sinne to appeare vnto thee as blacke as hell themselues imbrace it with pleasure and delight as though it were the ioy of heauen Who therefore can imagine that they thinke as they speake or that they are perswaded that heauen gate is so straight and the way so troublesome and hard to finde as they goe about to perswade thee seeing themselues take the least paines in walking in this way which they prescribe vnto others Or if it be the truth which they teach then surely they are not worth the hearing who in their liues deny this truth which in their words they professe for what hope canst thou haue that it will be powerfull to worke grace in thee seeing it hath no power to worke it in themselues or that they can perswade thee to that holines to which themselues are not perswaded § Sect. 2 And thus doth Sathan seeke to keepe men from hearing of Gods word The answere to the former temptation that so being weakned and hungerstarued for want of this heauenly Manna he may vanquish them at the first onset and leade them captiue vnto all sinne and being still hudwinckt with the thicke vaile of ignorance he may leade them the direct way to hell and vtter destruction and therefore it behoueth euery one to arme themselues that so they may beate backe the violence of this temptation First therefore Ministers subiect to all humaine imperfection whereas he saith that the ministers speak not as they think because they do not as the speak we are to know for the answering of this temptation that ministers are subiect to the same corruptions and infirmities which are incident vnto other men and though they are called in the scriptures Angels in respect that they are Gods messengers to bring and publish the glad tidings of the Gospell yet are they not Angels in respect of their puritie and perfection but as they are flesh and blood subiect to all humane frailtie as they are borne in sinne and defiled with originall corruption so are they as prone as others to fall into al actuall transgressions if the Lord restraine them not Neither must we imagine that learning and knowledge doe indue men with sanctification and the sauing graces of Gods spirit for then we might attaine vnto them by our studie labour and industrie whereas the Scriptures teach vs that they are Gods free gifts which hee bestoweth on whom he will then it would follow that hee who is indued with most knowledge and learning should also haue most grace and sanctification whereas our owne experience teacheth vs that many of the greatest Doctors of the world spend their liues in all voluptuous pleasures and licentiousnesse What then doe these men teach one thing and beleeue another Surely it may be the case of many for faith commeth not by varietie of knowledge neither is it tied to learning but it is the free gift of God bestowed as well yea and as often also vpon the simple fisherman as vpon the learned Pharisie and therefore though they haue such great learning and knowledge that they are able to instruct others and defend the truth against all opposers yet may they be as hard hearted and full of infidelitie as the most ignorant and sottish in the world Shall then their hardnesse of heart and infidelitie moue vs to call the truth of God which they deliuer into question as though it were a matter doubtfull whether it is the word of God or no God forbid Nay let God be true and euerie man a liar For their owne consciences are conuinced of this truth though not perswaded and the Lord hath giuen them eies to see it though not hearts to beleeue it to the end that the praise of our saluation
may wholy be ascribed to his owne free grace who calleth and iustifieth sanctifieth and saueth whom he will and not vnto humane learning or knowledge which may be attained vnto by mans industrie and labour It may bee also that these who teach one thing and practise the cleane contrarie §. Sect. 3. That not learning but Gods spirit freeth vs from our naturall corruptions doe notwithstanding beleeue that is know and giue their assent to that which they deliuer but this generall faith is incident as well to the diuels themselues as vnto men and therefore those who haue it may neuerthelesse be as worldly carnal and prophane as euer they were for before we attaine vnto a true iustifying faith and be sanctified by Gods spirit our knowledge and learning wil not free vs from our corruption of nature wherein wee are conceiued borne and bred and therefore though wee see the truth yea know and acknowledge it to be the word of God which shall one day either iustifie or condemne vs yet if the Lord doe not ioyne with this knowledge the inward operation of his spirit making it effecttuall for our sanctification and for the purging of vs from our corruptions wee are as readie to fall into all sinne being inticed and carried away with the riches honours and pleasures of the world as if we were still most sottishly ignorant A notable example hereof we haue in Salomon who though hee had receiued such a measure of wisedome and diuine knowledge That neglect of dutie doth not alwaies argue incredulitie as neuer meere man attained vnto the like yea though he were a penman of an excellent portion of holie Scriptures yet the Lord leauing him to the corruption of his owne heart he fell most grieuously into all abominable wickednesse and yet who will dare to say that Salomon did not write as he thought and not rather that he was carried away through the violence of his corruptions to commit that sinne which his conscience condemned and to neglect obedience to Gods vndoubted truth So Dauid who was indued with notable knowledge and no lesse grace fel notwithstanding most fearefully into adulterie and murther but shall we therefore thinke that he was not perswaded that these were horrible sinnes or that when he commended mercie innocencie and chastitie he spake not as he thought And Peter likewise denied and forswore his master whom before hee had acknowledged to be the sonne of God but shall wee hence conclude that Peter dissembled when he made that notable confession because when hee came to the triall hee vtterly disclaimed it Nay rather we may certainly be perswaded that Dauid was carried away with his lust and concupiscence and Peter ouercome with feare and frailtie and both drawne through their corruption to commit those sinnes which their consciences condemened But leauing such farre fetcht instances let euery man yea euen he who hath attained vnto the greatest measure of faith and sanctification enter into a strict and due consideration with himselfe and examine his owne conscience before Gods tribunall seate and then let him tell me whether hee perfourme obedience to all that truth which hee knoweth and beleeueth or whether he may not iustly complaine that our corruption takes occasion by the knowledge of Gods commandement to work in vs all manner of concupiscence that hee doth those things which he alloweth not nay which he hateth and abhorreth that though hee doe not onely know the law of God but also is delighted therewith in the inner man yet that there is another law in his members which rebelleth atainst the law of his mind Rom. 7.8.15.23 and leadeth him captiue vnto the law of sinne as it is Rom. 7.8.15.23 And if this be the case of Salomon Dauid Peter and of all Gods children who haue attained to the greatest measure of knowledge and sanctification let not Sathan perswade vs that wee may safely neglect the ministerie of the word because the ministers thereof seeme not perswaded that the doctrine which they deliuer is true in that they do not practise it in their own liues for many knowing and beleeuing that truth which they deliuer are notwithstanding destitute of the sanctifying graces of Gods spirit and therefore wholy carried away into all licentious wickednesse and many also who are sanctified being not wholy purged from their naturall corruptions are readie to shew their frailtie and infirmties to all the world though they know acknowledge beleeue and from their hearts embrace that truth which they teach and professe But if Sathan cannot thus preuaile nor cause vs to doubt of Gods truth §. Sect. 4. The second temptation taken from the euill liues of Ministers answered because the ministers liue not according to that doctrine which they teach then he will perswade them at least to refuse to heare such whose liues are scandalous as being vnworthie to take the word into their mouthes and vnable to conuert or amend others seeing the word is not powerfull which they deliuer for the conuerting and refourming of their owne liues Which temptation of sathan is most dangerous and pernicious vnto many for what greater discouragement can there be to a sicke patient than to take physicke of such a Physition who can not cure himselfe of the same disease Or who will willingly eate of that foode which he who giueth it vnto him so loatheth and abhorreth that he will not so much as taste of it Or who taketh delight in hearing him discourse of mercie chastitie and liberalitie whom he knoweth wholy possessed of crueltie lust and couetousnesse And therefore it were to be wished that Gods ministers should be Physitions to themselues before they take vpon them the cure of others that they should not stand like Images by the high way sides directing others in their iourneys themselues neuer mouing foot but that they should like guides goe before them and instruct them not only by their word but also moue them to receiue their instructiō by their example But yet let vs take heed that Sathan doe not take occasion vpon the neglect of their dutie to make vs neglect ours that he do not robbe vs of the inestimable treasure of Gods word and depriue vs of this heauenly Manna and foode of our soules whereby all the graces of Gods spirit are begotten That the Ministers wickednesse or vnworthinesse should not make vs neglect hearing nourished and increased in vs because the minister who offreth it vnto vs doth not feede vpon it himselfe And to this end we are to know that the ministerie of the word is Gods ordinance which dependeth not vpon the worthinesse of him who deliuereth it neither is it made voide and vneffectuall by his vnworthinesse but it hath it vertue force and power from the blessing of God and from the inward operation of his spirit who applieth it to the hearts and consciences of men and thereby illuminates their vnderstandings begetteth faith in them