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
And thus haue I described the Christian armour which euery man is to put on before hee enter into the combat with our spirituall enemies amongst all which there is not any peece appointed for the backe to note vnto vs that wee must neuer retire but manfully stand to it euen in the face of our enemie For if wee resist Sathan he will flee from vs Iam. 4.7 Iam. 4.7 but if we giue ground and betake our selues to flight he will pursue vs swiftly and deadly wound vs for wee haue no armour on the backe to defend vs from the violence of his blowes neither will the Lord protect such faint-hearted cowards as runne away from his standerd not daring to trust and relie vpon his almightie power and neuer failing assistance which he hath promised to all that fight his battailes Seeing therefore there is no safetie in flight and assured victorie to those that faint not but endure the brunt of the skirmish vnto the end let vs manfully stand vpon our guard neither fleeing nor yeelding to our spirituall enemies for where can wee be more safe than vnder the Lords standerd where can we be more honourably imployed than in fighting his battailes how can our state be more dangerous than when we flee and Sathan pursueth vs how can it be more desperate than when wee yeeld our selues captiue to Sathan to be bound in the fetters of sinne vntill the sentence of condemnation be pronounced on vs in the general sessions at the day of Christs appearing CHAP. XVII Of Sathans stratagems § Sect. 1 ANd so much concerning our spirituall armour as also our preparation to the spirituall warfare now we are to speake of the battaile it selfe where first we are to consider of Sathans stratagems and the manner of his fight and secondly of the speciall conflicts or temptations wherewith he assaileth vs. Concerning Sathans stratagems wee are to know that they are many and dangerous with which he will easily circumuent and ouerthrow vs if wee doe not carefully preuent or cunningly auoide them For first he dealeth not with all alike neither vseth the same weapons to foyle euery one Sathan worketh vpon our owne corrupt affections but he obserueth the qualitie and disposition of his enemies and accordingly he fitteth his temptations so as they may be most forcible to preuaile against them And to this end he obserueth to what sinnes wee are most inclined either by nature or by present occasion and to those he inciteth vs thrusting vs as it were downe the hill where we are apt to runne headlong of our owne accord and seconding his assault with the aide of our corrupt flesh which intertaineth willingly his suggestions and vrgeth vs violently to yeeld to his temptations So that Sathan neuer striueth against the streame but vseth the tide of our affections to carrie vs swiftly into a sea of sinne For example if he finde a man ambitiously affected then he couereth his hooke with the baite of honours and thus he tempted Abimelech to murther all his worthie brethren Iudg. 9. that hee might obtaine the soueraigntie thus hee tempted Ioab to stab traiterously Abner and Amasa that hee might still be Captaine Generall thus he tempted Absalon to vsurp the kingdome 1. Sam. 14. though it were by the vtter destruction of his owne father And thus he tempted our Sauiour Christ to worship him by offering him all the kingdomes of the world thinking belike that he was inclined to ambition seeing hee professed himselfe a great King and had no worldly kingdome in his possession So in our daies he tempteth the ambitious subiect to aspire without iust title to the Crowne of their lawfull Princes and those who are Kings alreadie to affect a Monarchie by vsurping wrongfully their neighbour kingdomes so hee tempteth the Spiritualtie to come by Church-preferments rather commended by the gifts of the purse than of the minde and the Laytie to buy great offices at so high a rate that they cannot liue of them vnlesse they sell iustice by taking bribes to betray the innocent and their honestie also by vsing all extorsion If he find that men are addicted to voluptuousnes then he tempteth them to sinne by offering carnall pleasures and thus hee tempted Noah to drunkennes Dauid to adulterie Salomon to idolatrie and all wickednesse And thus now hee tempteth some to good fellowship that is to spend their whole time in drunkennes belly-cheare and all riotous excesse and Epicurisme some to lust incontinencie and all voluptuous pleasures of the flesh Or if he cannot bring them to such carnall grossnes hee will intice them to vse lawfull recreations vnlawfully and immoderatly spending all their time in pleasure which they should bestow in the seruice of God by imploying themselues in the generall duties of Christianitie and in the speciall duties of their callings § Sect. 2 But if he finde that men are giuen to couetousnesse then hath hee matter enough to worke vpon for as the Apostle saith 1. Tim. 6.9 10. They that will be rich fall into temptations and snares 1. Tim. 6.9.10 How Sathan worketh vpon mens couetousnes and into many foolish and noisome lusts which drowne men in perdition and destruction for the desire of money is the roote of all euill With this baite hee allured Laban to deale churlishly and vniustly with Iacob and his owne children and to inrich himselfe by impouerishing them for whose sake he should haue gathered his riches He inticed Balaam to curse the people whom God had blessed by offring him money the wages of wickednesse He tempted Gehazi to take the talent and chaunge of raiment of Naaman selling for this small trifle Gods honour and his masters credit He allured Achab to murther Naboth that he might purloyne his vineyard and so purchase the iuyce of the grape with the blood of his faithfull subiect With this baite he inticed Iudas to betray his master selling him for thirtie peeces of siluer whose worth could not be valued with many worlds And hereby also hee prouoked Demetrius to oppose himselfe to the preaching of the Gospell Act. 19.25 because hee would not lose his gaine in making siluer shrines to the Idoll Act. 19.25 Neither was this argument drawne from profit forcible onely in former times but now also it doth no lesse perswade to sinne For whom almost doth not Sathan catch or at least intangle in this golden net Doth he not insnare as well professors of religion as professed worldlings so that in greedie seeking of gaine it is not easie to discerne the one from the other Doth hee not ouercome all sorts and conditions of men as well those who abound in al things as those that enioy little by proportionating his â—â—â—ers of riches according to their seuerall estates much to those that haue much and little to those that possesse little For hee commeth to Princes and promiseth them huge summes of money if they will lay intollerable taxations on their
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
not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
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
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
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
both which are mentioned Act. 20.21 witnessing repentance towardes God and faith towards Iesus Christ For repentance is nothing but a turning from our sinnes a returning to God faith causeth vs to goe out of our selues vnto Christ seeking saluation in him alone So that our comming to Christ is to beleeue in him for thus Christ himselfe expoundeth it Iohn 6.35 Hee that commeth unto mee shall not hunger and he that beleeueth in me shall neuer thirst So chap. 7.37.38 If any man thirst let him come vnto me and drinke He that beleeueth in mee as saith the scriptures out of his bellie shall flow riuers of the water of life This then doth Christ only require of all penitent sinners who are wearie and heauie laden with the burthen of their sinnes that they beleeue in him that is that by a liuely faith they doe apply vnto themselues Christ Iesus and all his benefites and assure themselues that whatsoeuer he hath done in the worke of mediation and redemption hee did it for their sakes namely that hee left the boosome of his father and taking vpon him our flesh became the sonne of man that hee might make vs the sonnes of God and heyres of his euerlasting kingdome that hee was conceiued by the holy Ghost to sanctifie our conception that hee here suffered hunger cold wearinesse and other miseries of this life that hee might make vs partakers of all happinesse in the life to come that hee performed perfect obedience to the law that hee might decke and adorne vs with the rich robe of his righteousnesse that notwithstanding hee was most iust and innocent yet hee was condemned to death before an earthly iudge that we who were wicked and vniust might bee acquitted and absolued before the iudgement seate of God that he died vpon the crosse to preserue vs from euerlasting death of hell that hee indured his fathers anger that wee might bee reconciled vnto him that hee bore the cursse of the law that he might cansell the hand-writing of ordinances which made against vs that hee rose againe and ascended into heauen that hee might bee the first fruites of them that slept and by his entrance into heauen might make way for vs also that hee sitteth at the right hand of God to make intercession for vs and to protect and defend vs against all our enemies that hee shall come to iudge both the quicke and the dead to the end he may giue vnto vs perfect redemption and crowne vs with euerlasting glorie And if wee thus beleeue in Christ and applie him with all his benifites vnto vs we may assure our selues that he will ease vs of the heauie burthen of our sins cloth vs with the glorious aray of his righteousnesse and giue vnto vs the eternal possession of those euerlasting ioies which by his death and bloudshed he hath dearely purchased for vs. CHAP. XXXII Of Sathan tentations which he vseth against those which are called to bring them to despaire § Sect. 1 ANd somuch concerning those tentations of Sathan How Sathan tēpteth these which are called to despaire wherewith hee assaulteth them who are not yet effectually called to the ende that hee may keepe them from turning vnto God by vnfained repentance and comming vnto Christ by a true and liuely faith now wee are to speake of those tentations which he vseth against those who are called And first when as he perceiueth that he can no longer blind them with ignorance nor keepe them still in carnall worldinesse presumptuous securitie when as he seeth that they are resolued no longer to deferre their repentance and comming vnto Christ by a true faith neither can be perswaded to content themselues with such faith and repentance as are false and counterfait then and not before he appeareth in his owne likenesse and sheweth himselfe a diuell indeed for then he accuseth them of their manifold and outragious sins where in they haue long continued then he telleth them of their sinnes past and present corruptions whereby they are readie to fall into the like againe then hee reuealeth vnto them their sinnes of ignorance and calleth to their remembrance those sinnes which they haue cōmitted against their knowledge and conscience then will hee aggrauate their sinnes which in themselues are but too too hainous and set before them the iustice of God the fearefull threatnings and terrible curse of the law the wrath of God and the intollerable and eternall torments of hell fire which by their sinnes they haue iustly deserued all which terrblie sights being in one view represented to their already timorous thoughts he taketh occasion of them al to moue them to distrust of Gods mercies and Christes merites and so to plunge them into vtter desperation Wouldest thou now vile wretch will hee say turne vnto God hoping to bee receaued to grace and mercy why assure thy selfe it is too late for are not thy sins in number numberlesse and in their qualitie and nature most haynous and outragious and hast thou not continued in this thy rebellion against God a long time refusing to come vnto him though he hath often called and carelessy neglecting all the meanes of thy saluation when thy God hath gratiously offered them vnto thee Now therefore the acceptable time and day of saluation is past neuer againe to be recalled and though with Esau thou seekest repentance with teares yet shalt thou neuer find it Moreouer to the consideration of thy horrible rebellion adde the remembrance of Gods iustice which can in no wise suffer sinne to goe vnpunished the terrible curse of the law denounced by God who is trueth it selfe against those who continue not in all that is written in the booke of the law to doe it the fearefull torments of hell prepared for sinners amongst which number thou art one of the chiefe and therefore doe not flatter thy selfe with hope of mercy but rather expect those fearefull iudgements and endlesse torments which are due vnto thee for thy rebellious wickednesse and thus doth Sathan labour to bring the poore Christian to deepe desperation and to fill his conscience with horrour and feare which if he can accomplish he resteth not there but like a cruell coward who can neuer be at quiet till he see the death of his enemie so our malitious enemie is neuer satisfied till he see our death and vtter destruction And therfore when he hath grieuously vexed the Christians consciences with fearefull horrour and tormented him euen with the flashings of hell fire in the next place he will perswade him to seeke some ease of his present torments by imbruing his hands in his owne bloud and putting himselfe to some violent death which is nothing els but as the Prouerb is to leape out of the frying pan into the fire and in seeking to ease his terrours of conscience to plunge himselfe into the torments of hell § Sect. 2 Against which tentations whosoeuer would be strengthened and enabled to
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
limmitt and restraine it Rom. 3.21.22 Rom. 3.21.22 and 4.5 Where hee saith that the righteousnesse of God is made manifest without the the law to wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue and 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse And our Sauiour hath promised that whosoeuer beleeueth in him shall not come into iudgment but hath passed from death to life Ioh. 4.24 Ioh. 5 24. The time when we are thus iustified is first in this life as soone as true faith is begot in vs by the ministery of the word whereby we particularly apply vnto our selues Christ Iesus and all his benefites resting and relying vpon him alone for our iustification and saluation the which shall bee fully perfected at the day of iudgment when as our Sauiour Christ shall pronounce the sentence of absolution saying Come yee blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world Mat. 25.34 Mat. 25.34 CHAP. XLIX That we are not iustified by our workes and merites § Sect. 1 ANd so much breefely of the doctrine of Iustification Sathans tentations concerning iustificatiō of two sorts Now we are to speake of and to answere such tentations as are suggested by our spirituall enemie to the end that hee may perswade vs that wee are notiustified or that hee may moue vs to seeke for iustification where it is not to bee had and so in the meane time neglect it where only it is to be found and the alone meanes whereby it is to bee inioyed In speaking whereof I shall not need to handle things so largly as those points which went before partly because our iustification doth inseperably follow our effectuall calling and therefore hee that is assured of the one needs not to doubt of the other partly because the most of those tentations which Sathan suggesteth to impugne and make void our assurance that we are iustified are alreadie answered namely those which concerne the remission of our sinnes and true faith in Iesus Christ and partly because those tentations which Sathan suggesteth into the minds of afflicted christians are the selfe same which the lims of Sathan the antichrist of Roome and all his apostaticall sinagogue doe hold and defend and therefore I shall not need to intreat hereof at large because these points in controuersie haue beene alreadie and will be hereafter so copiously learnedly and religiously handled by others of greater abilities and farre more excellent gifts But let vs come to the matter in hand The tentations of Sathan concerning this point are of two sorts the first tend to perswade vs to labour after and to rest vpon an imperfect and maymed righteousnesse for our iustification whereby wee can neuer be iustified in Gods sight so in the meane time he causeth vs to neglect the alsufficiēt most perfect righteousnes of Iesus Christ by which alone we are iustified before God and eternally saued the other tend to make vs doubt of our true iustification that so hee may either make this gratious worke of God frustrate in vs or els at least depriue our soules of that true consolation and peace of cōscience which dependeth vpon the assurance of our iustification § Sect. 2 For the first How Sathan tempteth vs to neglect Christs righteousnesse to rest vpon our owne he will labour to perswade vs that it is not the righteousnesse of Iesus Christ imputed vnto vs by God and apprehended and applied vnto vs by faith whereby wee are iustified in Gods sight for this imputatiue righteousnesse is but meerely putatiue and imaginacy but by that inhaerent righteousnes which is in our selues for Christ will he say did not fulfil the law died that this his righteousnes obediēce should become ours by imputation but he died for vs to the end he might merite for vs the spirit of God which should infuse into vs an inhaerent righteousnes he shed his blood to the end that our good workes being dipped and died therein might become perfect and so iustifie vs in Gods sight and therefore that wee are not iustified by faith alone but by our other graces and vertues also and our good workes proceedding from them neither by faith at all as it is an instrument which applieth Christ and his benefits vnto vs but as it is a grace or vertue infused into our selues Against which tentation it behooueth vs most carefully to arme our selues as being most daungerous and pernitious for it robbeth God and our sauiour Christ of the whole glorie of our iustification and saluation and deriueth some yea the greatest portion vnto our selues as being chiefly iustified by our owne meanes and also it depriueth our soules of all true comfort and full assurance that we are iustified saued by taking out of our hands the strong staffe of our saluation the perfect righteousnesse of Iesus Christ and by putting into them the weake reed of our owne workes which will presently breake and faile vs when we most rest vpon it and so we shall vnrecouerably fall into the horrible pit of deepe desperation when as we are abandoned of our chiefe hope that is when on the one side the huge waight of our grieuous sinnes and on the other side the great imperfection of our most perfect righteousnesse and the filthie pollution of our most glorious workes appeare vnto vs. And to the end that we may be the better inabled to resist this dangerous and damnable tentation I will first shew that we cannot be iustified before the tribunall of Gods iudgement by our inhaerent righteousnesse good workes and secondly that we are iustified by faith alone as it onely applieth vnto vs Christ Iesus his righteousnesse and obedience § Sect. 3 That we are not iustified by our owne workes and righteousnesse it manifestly appeareth both by plaine testimonies of holy Scripture That we are not iustified by our works prooued by the Scriptures and stronge arguments which are grounded vpon them For the first the Apostle plainely saith that by the workes of the law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne but now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets to wit the righteousnesse of God by the faith of Iesus Christ Rom. 3.20.21.22 Phil. 3.9 vnto all and vpon all that beleeue Rom. 2.20.21.22 So Phil. 3.9 He disclaimeth his owne righteousnesse resteth vpon the alone righteousnesse of Christ Iesus which is made ours by faith for his iustification and saluation I haue saith he counted all things losse and doe iudge them to be dunge that I may winne Christ and might bee found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of
our selues with these cartropes of iniquitie Gods fearefull plagues and heauie iudgements It is true indeede that God is long suffering and slow to anger but if hereby wee take occasion to continue in our sinnes and doe delay our repentance what doe we else but treasure vp against our selues wrath against the day of wrath Rom. 2.5 and the declaration of the iust iudgement of God It is most certaine that God is not easily prouoked to wrath and anger but let not this incourage vs to continue in our sinnes for if it be once inflamed it is so fierce and terrible that with the heate thereof it drieth vp the seas and so powerfull that he maketh therewith the earth to tremble and the mountaines to melt like waxe in his presence and the voyce of his furie doth breake and rent in sunder the ceaders yea the mightie strong ceaders of Libanus as the scripture speaketh As therefore fire doth burne more hotly in such solid matter as is long in kindling then in flaxe or straw which is soone inflamed and soone extinguished so the anger of God is not easily inflamed but if it be once kindled it burneth so furiously that nothing will quench it but the blood of Christ applied by faith and the streaming teares of vnfained repentance Seeing then Gods iudgements are so fearefull and his anger so terrible let vs carefully take heede of prouoking his wrath against vs by our sinnes He 2.10.31 for it is a fearfull thing to fall into the hands of the liuing God § Sect. 4 Fourthly let vs meditate vpon the day of iudgement The fourth reason taken from them day of iudgement when as we must giue an account not onely of our words and workes but also of our secret thoughts before a most iust iudge who with the all-seeing eye of his diuine knowledge searcheth and beholdeth the very heart and reynes in the presence also of men and Angels And this will restraine vs from falling into sinne though it may be so secretly acted that we neede not to feare in this life either shame or punishment For let it be supposed that we can hide our sinnes from the sight of all men yet what wil this benefit vs if God against whom we sinne and before whom as our supreme iudge we must giue an account doe looke vpon vs what will it profit vs though time weare our offences out of mans remembrance if God keepe a faithfull register of them and ingraue our reckoning with a penne of yron what will it helpe vs if by our cunning conueyances we can hide our sinnes and auoyde shame or with an impudent forehead can face them out without blushing if our nakednesse be discouered and our shame proclamed in the presence of God and all his Saints and Angels What will it auaile vs to be exempted from punishment in this life through our great power and vncontrouleable authoritie or to escape the penaltie of humaine lawes by the intercession of friends or by corrupting the iudge or by procuring the princes pardon if againe we must be arraigned before such an vpright iudge as respecteth no persons receiueth no rewards and being found guiltie be condemned vnto the eternall torments of hell fire When therefore we heare the voyce of Sathans temptations alluring vs to commit sinne let vs also haue the voyce of the Archangell sounding in our eares Arise ye dead and come vnto iudgement when the world tempteth vs vnto sinne on the one side by intising promises of honors pleasures and riches and on the otherside by terrifying threatnings of losse daunger or punishment let vs call to minde the day of iudgement when either we must heare the sentence of saluation Matth. 25. Come ye blessed of my father and inherit the kingdome prepared for you c or the sentence of condemnation Depart ye cursed into hell fire which is prepared for the diuell and his angels and then shall not the momentanie vanities of the world so forcibly draw vs into the snares of sinne 2. Pet. 3.11 Iude. 14.15 as the remembrance of the heauenly ioyes prepared for vs in Gods kingdome will retaine vs in holy obedience then will not the worlds threats of temporarie miseries so strongly vrged vs to wound our consciences with the sting of sinne as the feare to heare the definitiue sentence of eternall condemnation will restraine vs from it § Sect. 5 Lastly The fifth reason taken from the manifold euils of sinne let vs call to minde the manifold euils wich sinne causeth both to body and soule in this life and the life to come and so though the vglinesse of it selfe will not make vs to flee from it yet the miserable effects which it produceth may moue vs to abhorre it Consider therefore that there is no euill vnder the sunne in this life or afterwards which is not a fruit of this cursed roote it subiecteth the bodie to sicknesse and diseases hunger and thirst cold and wearinesse the minde to ignorance and blindnesse the will to peruersnesse the affections to all preposterous disorder it ruinateth the estate and bringeth a man to pouertie and extreame miserie it maketh the whole man obnoxious to the curse of the law the anger of God and all those innumerable euils which euer accompanie them In this world it bringeth the body to death and corruption and in the world to come both body and soule to condemnation and endlesse destruction it depriueth vs of our heauenly inheritance and the euerlasting ioyes of Gods kingdome and plungeth vs into the lake which burneth with fire and brimstone In a word there is no euill which can be imagined which doth not proceede from this euill of sinne and therefore though it seeme neuer so sweete to our carnall appetites yet being mixed with this gall and wormewood of innumerable euils let vs loath and abhorre it when the vaine and vncertaine benefits which it promiseth moue vs to imbrace it let the miserable euils which accompanie it and the most assured and surpassing ioyes which it depriueth vs of make vs to auoyde it as a deadly stinging serpent CHAP. VI. Of some speciall meanes whereby we may be preserued from falling into sinne § Sect. 1 ANd these are the reasons whereby euery one may be armed against Sathans suggestions The first meanes is to auoyde the occasion of sinne tempting him vnto sinne and be moued vnto a christian resolution of possessing body and soule in holinesse and puritie now we are to speake of some speciall meanes whereby the christian thus resolued may be preserued from falling into such grieuous sinnes as wound the conscience and hinder him in the course of sanctification 1. Thes 5.22 First he that would auoyde sinne must carefully also auoyde the occasions thereof which are strong inducements to draw him vnto sinne for as it is great folly for a man who dreadeth burning to be alwaies medling with fire and gunpowder so is it no lesse
and the Lord withdraweth his assisting hand from the proud to the end that hee may learne to be more humble by his grieuous falles yea he resisteth him and therefore how is it possible that he should stand but contrariwise he giueth grace to the humble and filleth him who acknowledgeth his own emptinesse with good things 1. Pet. 5.5 Luk. 1.53 but the proud who is full in his owne conceit he fendeth emptie away § Sect. 14 That we may be moued to rest on Christ alone Secondly he leaueth in vs corruptions and imperfections to the end that wee should not rest in our owne righteousnes for our iustification and saluation which though it were as great as Adams in the state of innocencie yet it were no sure ground to rest vpon but in the alone righteousnesse of Christ Iesus which is all-sufficient and a foundation so vnremoueable that all the power of hell cannot ouerturne it nor any that are built vpon it Vpon which sure pillar wee would hardly relie so long as we haue in our hand the reede of our owne righteousnesse wee being naturallie inclined rather to seeke for saluation in our selues than elsewhere § Sect. 15 That we may be exercised in the Christian warfare Thirdly he leaueth in vs these spirituall enemies that wee may exercise our selues in fighting against them and so bee kept from idlenesse the mother and nurse of all euill and as he would not at once cast out the Canaanites before the Israelites but by little and little least the land should grow vnto a wildernesse and the wilde beasts should multiplie against them so he would not suddenly cast out our spirituall enemies but suffreth vs to preuaile against them by little and little least giuing our selues vnto idlenesse when there is no opposition made against vs there grow in vs as in a wildernes the noysome weeds and thornes of sin and the wild beasts of all outragious wickednesse which would deuoure and vtterly destroy vs. Whereas contrariwise when wee are assaulted outwardly with the forces of sathan and the world and inwardly with the flesh and our natural corruptions we haue enemies against whom wee may exercise our faith affiance hope patience courage and all other graces which we haue receiued and by exercise increase them wee fight the Lords battailes like his valiant souldiers and being assisted by his holie spirit wee obtaine victorie and with our conquest a more excellent crowne of eternall glorie Reuel 2.26.27 and 3.21 as appeareth Reuel 2.26 27. and 3.21 § Sect. 16 Lastly he suffereth vs to be molested and vexed with the reliques of our sinnes That we may be moued to loath the world and to long for eternall life that hereby he may make vs to loath this world and vale of miserie wherein we can doe nothing but breake the commaundements of our deare louing father and may be moued to desire that heauenly life in Gods kingdome when hauing laid aside all corruption we shall be indued with all perfection and be fully enabled to performe such obedience vnto God as he requireth For seeing sinne is not fully vanquished till it be subdued by our death nor we euer at rest and free from the assaults thereof till we rest in the graue therefore the children of God are content to forsake the world because they can no otherwise forsake their sinnes and desire rather to indure death than they would haue sinne to liue with them as appeareth in the example of the Apostle Paul Phil. 1.22.23 Phil. 1.22.23 § Sect. 17 And thus haue I shewed the wisedome and power of God who turneth euen the sinnes of his children to their good The conclusion of the former point which are in their owne nature euill and therefore though we are continually to bewaile them to desire by al meanes to be freed from them yet we are not desperatly to sinke vnder them not daring to encounter them seeing now they cannot condemne vs nay not so much as hurt vs but rather are so ordered by Gods all-wise prouidence that they serue for the manifestation of his glorie and furthering of our saluation so that we doe not with willing delight nor slauish feare yeeld vnto them but to the vttermost of our power make resistance and desire and indeauour to ouercome them § Sect. 18 Now in the fist and last place let vs consider The last consolation taken from our assured victorie against sinne that though our flesh be neuer so strong and the innumerable corruptions thereof seeme vnresistable and though on the other side our spirituall man seeme neuer so weake and feeble yet we are not hereby to be discouraged seeing the regenerate part shall most certainely obtaine the victorie in the end though in the conflict it receiueth many foyles And though this little Dauid seeme in the eyes of a carnall Saul to be farre to weake and altogether vnable to encounter that great Goliah the flesh with the powerfull lusts thereof yet in the end it will most certainly preuaile and get the conquest because the spirit is the Lords champion which goeth out in the name of the Lord to sight against his enemies the flesh the diuels souldier who is Gods enemie That is strengthened and supported with the power of God which being insinit is vnresistable this by the power of Sathan and the world whose power is finite and so restrained and ouerruled by Gods might that they cannot stirre without his leaue and permission Vnlesse therefore we would blasphemously imagine that the flesh and his assistants are of greater power than God himselfe or that God will suffer this disgrace that his champion should be ouerthrowne by his professed enemies we may most certainely assure our selues that we shall get the day and obtaine a famous victorie And therefore let not Sathan discourage vs by setting before our eyes our owne weaknesse and the mightie oppositions which are made against vs but arming our selues with the christian armour and trusting wholy in the power of Gods might let vs valiantly incounter our spirituall enemies and neuer giue ouer fighting till by death we haue giuen vnto them a finall ouerthrow and so shall we be crowned with an vnualuable crowne of immortall glorie CHAP. VIII Sathans temptations drawne from our slow progresse in sanctification answered § Sect. 1 ANd so much for answering Sathans temptations Sathans temptation grounded vpon our little profiting in christiantie drawne from the reliques of sinne which remaine in vs and the small measure of our sanctification the second temptation whereby he laboreth to discourage the weake christian from going forward in his course of true godlinesse he taketh from his slow progresse and slacke proceedings in sanctification vpon which occasion he thus assaulteth him Thou laborest much will he say and toylest thy selfe with intollerable paines that thou maiest become a sanctified man but all in vaine for though thou hearest the word often and readest much