Esay 28.15 of whom the Prophet Esay speaketh Esay 28.15 Yee haue said saith he wee haue made a couenam with death and with hell wee are at agreement though ascourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid And those also of whom the Prophet Zacharie complaineth Zach. 7.11 who obstinately refused to harken Zach. 7.11 and pulled away the shoulder and stopped their eares that they should not heare yea and made their hearts as an Adamant stone least they should heare the law and the words which the Lord of hostes sent in his spirit by the ministerie of the Prophets And so also many of the Scribes and Pharisies hardened their hearts against our Sauiour Christ obstinately contemning the gratious and powerfull words which proceeded out of his mouth and quenched the good motions of Gods spirit occasioned by his wonderfull miracles and admirable workes which none could performe but he who was the very true and only begotten sonne of God Now we are to know that this hardnesse of hart is most damnable and whosoeuer are possessed therewith they can neuer escape Gods fearefull iudgements and euerlasting condemnation in the life to come § Sect. 3 Of that hard nesse of hart which proceedeth from carelesse retchlesnesse The other kind of insēsible hardnesse of heart proceedeth from carelesse retchlesnesse and carnall worldlinesse when as men hauing their vnderstādings blinded doe not perceiue their filthie corruptions prophane wickednesse extreame misery nor feele the burthen of their sinnes though they be growne to an intollerable waight but flatter themselues with a vaine opinion of their good estate in themselues without any other helpe as though they needed not the meanes appointed of God for their conuersion which others vse And therefore they neglect the ministerie of the word as knowing and practizing inough already or if they heare it they remoue farre from them the threatnings of the law denounced against impaenitent sinners as not appertaining to them and checke all the good motions of Gods spirit which are commonly ioyned with the publike ministerie of the word and the priuate admonitions of godly men or with the example of Gods iudgement on others or with the sense of their owne afflictions and so returne to their old prophanesse and lie wallowing in the dregs of their sinnes without any remorse or hatred of euill or any true loue of that which is good Vntill at length their harts are so hardned and their consciences so scared with customable sinning and by often repelling and beating backe the meanes of their conuersion the outward ministery of the word and the inward motions of Gods spirit that they proceed from carelesse senselesnesse and negligent securitie to wilfull prophanesse and obstinate rebellion And this hardnesse of heart is most commonly incident vnto worldings and is nothing els but carnall securitie whereby they rest contented with their miserable and wretched estate neither louing that which is good nor hating that which is euill nor vsing any means to better themselues because they either thinke they are good inough or at least neuer enter into consideration of their estate nor come to the sense and feeling of their euill corruptions in which they are wholy plunged ouerwhelmed Yea sometimes and in some measure this befalleth the deare children of God through their carelesse negligence and want of the due examination of themselues as may appeare in the example of Dauid who many moneths together liued in his sinne of adulterie and murther without any serious and sound repentance till it pleased the Lord to rouze him out of this spirituall lethurgie by the ministerie of the Prophet Nathan but yet the Lord doth not finally leaue them but by the preaching of the word godly admonitions and reprehensions and also with the inward motions and secrete operation of his holy spirit he pulleth them out of this wretched estate giuing vnto them a sight or feeling of their sins and mollifying their hard hearts working in them an hatred and detestation of their sinnes and an earnest desire to be vnburthened of them But howsoeuer this may befall the children of God yet this can be no incouragement vnto any to continue still in this wretched case for howsoeuer they may be indeed the children of God yet assuredly they can neuer haue any true assurance in their consciences that they are his children and in his fauour till their harts be mollified and resolued into the teares of vnfained repentance at least in some measure And therefore let euery one beware of carnall security and of hardening their harts through carelesse negligence and by committing sinnes against their knowledge and conscience let them beware of resisting the ministerie of the word and of quenching the good motions of Gods spirit for though the conscience at the first be most tender and the hart so soft that euery sinne will pricke and pearce it and euery gentle admonition will make it relent yet in continuance of time through customable sinning and resisting the meanes of our conuersion and saluation the conscience is so seared that it becommeth senselesse though it be oppressed and surcharged with a heauy masse of outragious wickednesse and the heart groweth to such Adamantiue hardnesse that the thundring Canon threatnings of the law and of Gods fearefull and imminent iudgements cannot batter or bruise it nor make any breach whereby true repentance may enter In which respect the conscience is not vnfitly compared to the eye which of all other partes of mans body is most tender impatient of the lightest touch so that the smallest mote vexeth it and the least pricke causeth incredible torment but if once it be affected with a disease called of Oculists scirrhosis oculi which ouercouereth it but a hard fleshy skinne it becommeth of all other partes most insensible so the conscience of man is most tender of all other partes and at the first small sinnes vexe torment it but if through custome in sinning it be ouerspread with a Callum or thicke skinne it becōmeth insensible and nothing will wound it CHAP. XXXIX Of that hardnesse of heart which is ioyned with sense and feeling thereof § Sect. I Of hardnesse of hart ioyned with sense and feeling thereof THe second sort of hardnesse of hart is that which is ioyned with sense and feeling when as we see and with sorow feele our dulnesse and blockishnesse in Gods seruice our obdurate inflexiblenesse to holy obedience our hardnesse of heart which at the hearing either of the terrible threatnings of the law or sweet promises of the Gospell cannot relent nor resolue it selfe into the teares of vnfained repentance and this hardnesse of heart is commonly incident vnto Gods deare children being at the same time in the state of grace and is a part of that inbred corruption and fleshly old man which before our calling wholy possesseth and
first of that which is insensible 483 CHAP. XXXIX Of that hardnes of hart which is ioyned with sense and feeling thereof 487 Consolations for such as bewaile their imperfections in hearing the word 491 CHAP. XL. Consolations for such as bewaile their wants in prayer 495 CHAP. XLI Of the infallible signes of true repentance 504 That the assurance of the remission of sinnes dependeth not on the dignitie of repentance 511 CHAP. XLII How wee may proue against Sathans temptations that wee haue true faith 513 Of the diuers degrees of faith 515 CHAP. XLIII Sathans temptations grounded vpon our want of sense and feeling of faith answered 525 CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and other graces and sensibly feeleth the contrary corruptions 529 CHAP. XLV Of the meanes whereby our faith may be strengthened and increased 537 Of the meanes whereby we may be preserued from doubting and desperation 541 CHAP. XLVI Sathans temptations concerning smalnesse and weaknes of faith answered 549 That a weake and small faith may be a true and liuely faith 550 That all the power of hell cannot preuaile against the smallest measure of faith 551 CHAP. XLVII Sathans temptation concerning the certaintie and constancie of faith answered 554 Sathans temptation grounded on the strong faith of other of Gods children answered 555 That God both can and will vphold the weakest beleeuer 559 CHAP. XLVIII Of our iustification what it is and the causes parts therof 563 CHAP. XLIX That we are not iustified by our workes and merits prooued first by the scriptures 570 Secondly by diuers arguments 576 CHAP. L. That faith alone iustifietth how this is to be vnderstood 577 That faith alone iustifieth proued both by testimonies and reasons 579 That not our owne but Christs righteousnesse is the matter of our iustification 581 CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered 586 THE CONTENTS OF THE third Booke CHAP. I. Of sanctification what it is and the causes thereof 592 CHAP. II. Of the effects subiect obiect and time of our sanctification 598 CHAP. III. Of the parts of sanctification mortification and viuification and how they are wrought in vs. 602 CHAP. IIII. Sathans temptations whereby he inticeth vs to commit sinne answered 608 Many reasons seruing as preseruatiues to keepe vs from the contagion of sinne 610 CHAP V. Of the two sorts of preseruatiues to keepe vs from falling into sinne 616 CHAP. VI. Of some speciall meanes whereby we may be preserued from committing sinne 621 CHAP. VII Sathans temptations whereby hee discourageth the Christian in the worke of sanctification answered 624 That in the most sanctified remaine some reliques of sinne and the causes thereof 624 That our wants and corruptions should not discourage vs but redouble our care and diligence 627 Consolations to keepe vs from being discouraged when we see and feele our wants and corruptions 628 The causes wherefore God doth not perfectly sanctifie vs in this life 631 CHAP. VIII Sathans temptations drawne from our slow going forward in sanctification answered 636 CHAP. IX Sathans temptations whereby he aggrauateth our sinnes in generall answered 640 What it is to walke after the flesh and after the spirit 642 The differences betweene the sinnes of the regenerate and the vnregenerate 643 CHAP. X. That sinnes committed after repentance are pardonable 645 That all sinnes of knowledge are not presumptuous 647 That sinnes committed against knowledge are pardonable 648 Of sinnes often committed 651 CHAP. XI Sathans temptations whereby he perswadeth the Christian that he hath sinned against the holy Ghost answered 653 What the sinne against the holy Ghost is and how it may be distinguished from other sinnes 654 CHAP. XII Sathans temptations whereby he impugneth the certaintie of our perseuerance answered 656 Diuers arguments to prooue the certaintie of our perseuerance 659 FINIS THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies and of the meanes how we may withstand the one and defeate the other CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation § Sect. 1 THE Apostle hauing shewed the mysterie of our saluation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians and afterwards in the other chapters hauing set downe diuers duties both generally belonging to all Christians and also particularly appertaining to men of sundrie conditions that he might moue them to repentance and amendment of life in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies willing vs to arme our selues at all points in our owne defence and couragiously to stand vnder the standerd of Christ Iesus that we may be continually in readines to endure the encounter chap. 6.10 11 c. All that will liue like Gods seruants must prepare themselues for the spirituall combat Whereby he giueth vs to vnderstand that as soone as we seeke for assurance of saluation in Christ and endeuour to serue the Lord in a holie and a Christian life wee are to prepare our selues for a combat vnlesse we would suddenly be surprised for the spiritual enemies of our saluation bandie themselues against vs as soone as we haue giuen our names vnto God and taken vpon vs the profession and practise of Christianitie which are the liuerie and cognisance of our heauenly Lord and Master And this is manifest by the example of Gods children from time to tim◠〈…〉 though they liued in peace and securitie before thâ—◠〈…〉 tained into Gods familie yet no sooner were 〈◊〉 â—itted to be of Gods household seruants but Sathan and the world haue raged against them laboring both by inward temptations and outward furie either to withdraw them from Gods seruice by flattring inticements or vtterly to destroy and ouerthrow them by open violence No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God Gen. 4. but Sathan stirreth vp Cain to become his butcher whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie but as soone as hee ioyned himselfe to Gods people and Church Pharaoh seeketh his life as long as the Israelites worshipped the Egyptian Idols they sate by their flesh-pots in peace and quietly enioyed the fruites of the land but as soone as they made but a motion of seruing the Lord the King stirred vp by the diuell doth rage against them with more then barbarous crueltie whilest Paul persecuted the Church of God Sathan did not so much trouble him either outwardly in bodie or inwardly in minde but no sooner was he truly conuerted to the faith and preached the Gospell but presently he setteth his wicked impes on worke to take away his life which the Lord not permitting he mooueth them to persecute him by imprisoning whipping and stoning him and not content
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
nor any reformation at all of their former sinfull liues and therefore they thinke that they heare the worde of God without any profit nay that the more they heare it the more wicked and rebellious they are and that for this cause it were much better not to heare the worde at all for as much as it will but agrauate their sinnes and in crease their condemnation for hee that knoweth his maisters will and doth it not Luk. 12.47 shal be beaten with many stripes § Sect. 3 But let not such poore mourning soules depriue themselues of that true comfort which of right belongeth to them Consolations for such as complaine of their imperfections in hearing the word and to this end let them know first that this is a vsuall complaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue themselues for in cōplaining that they profit not they shew they profitt For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and corruption in themselues and therefore though they profit nothing by hearing the worde of God yet it neuer troubles them nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares though they vnderstand it not nor retaine it in memorie nor bring forth any fruits thereof these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions and haue their harde hartes softened so as they are grieued and displeased with them their wills also are in some good measure sanctified so that they earnestly desire to be freed from their corruptions and to heare the word of God with more profit whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse and the Lord in his good time will perfect that good worke which hee hath begun in them and the same spirit of God which hath wrought in them this desire of profitting by hearing the word will also accomplish it so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions and that he may hereby so sharpen their appetites that they may with more hungering desire and earnest indeauour feed vpon the heauenly manna of his word but as this should increase their diligence so it should not decrease their hope and comfort for most assuredly when the Lorde hath a while whetted their stomacke and by pulling backe his hande mooued them more earnestly to desire and more highly to esteeme this precious foode of their soules he will fully satisfie their hungring desire nourish them in all spirituall graces and make them who are but babes strong men in Christ In the mean time let them not faint but wait vpon the Lorde bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal 27.16 § Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word Consolations for such as bewaile their want of feeling the fruits of their hearing perceiue in themselues any increase of knowledge faith or any sauing grace they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more not only to haue but also to discerne an increase of grace in them and a progresse in al vertue and godlinesse for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged for though they find no fruits of their hearing yet if in obedience to Gods commaundement they will with care and diligence continue still hearers of the word they shal vndoubtedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground but first it seemeth to rott and perish and then it sprouteth vp in a greene blade and then it beareth an eare and a great increase and much fruite and so it fareth oftentimes in hearing the worde of God for at first it seemeth quite lost and perished being sowne in some groundes and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession but also a greate increase of the ripe fruites of true godlinesse So also the sicke patient taking soueraigne physicke is not presently cured nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amendment and so by little and little hee is restored to his former health and so it is also with the spirituall sicke patient hee doth not alwaies presently find ease and quiet peace of conscience nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God more then euer in former times but yet notwithstanding in processe of time when this phisicke hath effectually wrought with him it purgeth him from his filthie corruptions and strengtheneth him in all grace and godlinesse And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing nay rather let it serue as a sharpe spurre to pricke vs forwarde to more diligence and let vs ioyne therewith hartie prayer desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit and then vndoubtedly the Lord in the end will heare vs and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours § Sect. 5 Thirdly whereas they complaine that the more they heare the greater are their sinnes and rebellion against God Consolations for such as complaine that the more they heare the more they abound in sin in this they much deceiue themselues for the worde of God doth not make them more sinfull but whereas heretofore they liued in carnall securitie and hardnesse of heart hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous now the worde of God made effectuall by the inward operation of his
daily committed after that they had long been therein Thirdly the Lord inoyneth vs that we forgiue our brother seuentie times seuen times if so often hee offend vs and repent of his fault and therefore himselfe much more whose mercy is infinite and more exceedeth ours than the whole sea a little droppe will pardon vs if as we often sinne so also wee often turne vnto him by vnfained repentance This also manifestly appeareth by examples for did not the Prophet Dauid after his true conuersion fall grieuously by committing murther and adulterie the Apostle Peter by denying his Lord and Sauiour Noah by drunkennesse Lot by incest and yet afterwards they truly repented againe and were receiued to mercy So that this poynt is cleere and manifest that the deare childe of God after his true conuersion and vnfained repentance may fall into grieuous sinnes and yet truly repenting of them may haue them remitted and bee receiued againe into Gods wonted loue and fauour § Sect. 2 An obiection answered Heb. 6.4 5 6. But here the tempter will obiect that the Apostle affirmeth Heb. 6.4 5 6. That it is impossible that those who haue been once inlightened c. if they fall away should be renewed by repentance seeing by so sinning they crucifie againe to themselues the Sonne of God and make a mocke of him And therefore whosoeuer sinneth after his true conuersion can neither repent nor receiue mercy To which we must answere that the Apostle in this place doth not speake of euery falling into to sinne for so he should be contrary to the other Scriptures before alledged but of a generall falling away by apostasie and of a malitious persecuting of the knowne truth which is the sinne against the holy Ghost the which is ioyned with continuall impenitency and therefore cannot be pardoned And this appeareth manifestly by the words of the text for he doth not simply say if he fall into sinne but if he fall away namely by a generall and malitious apostasie and againe he sheweth of what manner of falling he meaneth in the words following whereas he saith that such as thus fall away crucifie vnto themselues the sonne of God and make a mocke of him Now they are said to crucifie Christ againe who with an vnplacable hatred doe scorne and deride Christ crucified renouncing all part and hope in his death and sufferings as did some of the malitious Iewes and as some apostates doe in these dayes And therefore this place maketh nothing against the repentance and receiuing to mercie of such as fall through infirmitie into some particular sinnes though neuer so hainous § Sect. 3 And so much for answering Sathans temptations drawne from our sinnes committed after repentance That all sinnes of knowledge are not presumptuous The second sort are taken from sinnes committed voluntarily against our knowledge and conscience which if we haue fallen into he presently suggesteth that we haue sinned presumptuously against God and therefore cannot be reckoned in the number of Gods children nor conceiue any hope of pardon and forgiuenesse For the answering vnto which temptation we are to knowe these two things first that all sinnes committed against knowledge and conscience are not presumptuous secondly that though we should fall into presumptuous sinnes yet we may be the children of God who are neither debarred of true repentance nor of Gods mercy For the first we are to know that not the hainousnesse of the sinne committed maketh it to bee presumptuous but the manner of the fact and the minde of the offender for howsoeuer Peter fell grieuously yet we cannot say that hee fell presumptuously VVhat it is to sinne presumptuously because he sinned through infirmitie and feare of danger whereas to sinne presumptuously is to sinne of a stubborne wilfulnesse either through the neglect of Gods iustice and iudgements or through the abuse of his mercy and benefits In the first respect they offend who hauing diuers times themselues sinned and yet escaped punishment or hauing seene others in the like case doe take occasion hereby to sinne againe hoping to escape as in former times and of such the wise man speaketh Eccles 8.11 Because sentence against an euill worke is not executed speedily Eccles 8.11 therefore the heart of the children of men is fully set in them to doe euill In the other respect such offend as take occasion vpon Gods mercy and long suffering to fall into sinne presuming before they commit it that God vpon their repentance will in his infinite mercy forgiue them and thus they abuse Gods mercy and goodnesse which should leade them to repentance as an argument to make them more desperately to runne into all wickednesse Rom. 2.4 So that to sinne presumptuously is not to sinne vpon knowledge and against a mans conscience onely vnlesse there be ioyned therewith a presumptuous hope to escape punishment or that not withstanding the sinne committed he shall receiue pardon in respect of Gods infinite mercy Now many of Gods children may fall against their knowledge and conscience and yet not presume either to escape Gods iudgements or to be partakers of his mercy as namely those who are caried headlong into a sinne without any time of deliberation through the violence of their corruptions or ouercome by feare of some present danger or some other vnruly passion § Sect. 4 But here the tempter will obiect That sinnes of knowledge are pardonable that though these sinnes against knowledge and conscience bee not presumptuous yet they are vnpardonable seeing the committers of them haue no part in Christs sacrifice and consequently can hope for no mercy at Gods hands and this he will indeauour to proue by that saying of the Apostle Heb. 10.26 Hebr. 10.26 For if we sinne willingly after that we haue receiued the knowledge of the truth there nemaineth no more sacrifice for sinnes but a fearefull looking for of iudgement c. For the answering whereof we are to know that the Apostle in his doctrine is not contrary to our Sauiour Christ but hee hath taught vs that not onely sinnes against knowledge are pardonable vpon true repentance but euen horrible blasphemies against the maiestie of God yea all sinnes whatsoeuer sauing the sinne against the holy Ghost Matth. 12.31 32. Secondly Mat. 12.31 32. we knowe by experience that both Dauid and Peter fell grieuously against their knowledge and conscience wittingly and in a sort willingly and yet they both repented and were receiued to mercie and therefore the Apostle speaketh not of all kinde of voluntary falling but first of sinne committed with full consent of will pleasure and delight the which kinde of sinnes are neuer committed by Gods children after their true conuersion for as they are in part carnall and vnregenerate so are they in part spirituall and regenerate which is to be vnderstoode not onely of the vnderstanding part but also of the will and affections So farre forth therefore as their will is
Matth. 6. our praiers are odious and Pharisaicall Matth. 6. Thanksgiuing is an excellent dutie but if with the Pharisie wee giue thankes rather to boast of our gifts then to shew true thankfulnes to the giuer Luk. 18. we shall not be approoued of God Giuing of almes is a worke acceptable vnto God for it is a sacrifice wherewith he is well pleased Heb. 13.16 Heb. 13.16 but if they be not giuen in simplicitie of heart but in hypocrisie that we may be seene of men it shall haue the hypocrites reward Matth. 6. In a word Matth. 6. this truth and simplicitie of heart is so necessarie that without it whatsoeuer we doe it is not regarded for God is a spirit Ioh. 4 24. and he will be worshipped in spirit and in truth Ioh. 4.24 According to that Iosh 24.14 Feare the Lord Iosh 24.14 and serue him in vprightnes and in truth Which if wee perfourme our seruice of God will be acceptable in his sight though perfourmed in great weaknes and mingled with many imperfections otherwise though wee offer thousands of rammes and whole riuers of oyle that is omit no outward cost and labour in Gods worship Mich. 6.7.8 yet will it be abominable in his eyes Mich. 6.7.8 Let vs therefore with our Sauiour pray vnto God Ioh. 17.17 that wee may bee sanctified with his truth that not onely whatsoeuer wee doe may be grounded on Gods truth but that woe may doe it in truth and vprightnes of heart CHAP. XI Of the breast-plate of righteousnes and Gospell of peace § Sect. 1 THe second part of our armour is the breast-plate of righteousnes whereby we are to vnderstand a good conscience true sanctification and a godly life which also we are to put on according to the example of our grand Captaine Christ Esa 59.17 He put on righteousnes as an habergeon Esa 59.17 and an helmet of saluation vpon his head The excellencie of this breast-plate of righteousnes And then shall not Sathans darts pearce vs so long as we are armed with a good conscience and a godly and innocent life Yea as long as our breasts and hearts are armed with righteousnes though our other members fall into sinne our wounds shall not be mortall for as the breast-plate doth defend the breast and vitall parts of a souldier so the studie and holie endeuour of a Christian to liue in righteousnesse and true sanctification doth so arme his minde that Sathan cannot deadly wound the heart with any of his temptations True it is that the Saints doe receiue wounds and foyles when as Sathan hath drawne them to commit sinne but they are not wounded at the heart because they doe not sinne with full consent of will for they allow not that which they doe neither doe they what they would but what they hate and they delight in the law of God concerning the inner man Rom. 7.15.22 when the flesh leadeth them captiue to the law of sin And hence it is that Paul saith he did not transgresse Gods law Rom. 7.17 1. Ioh. 3.9 and vers 6.8 but sinne that dwelled in him Rom. 7.17 And the Apostle Iohn affirmeth that they who are borne of God sinne not 1. Ioh. 3.9 and that they who are in Christ sinne not and that whosoeuer sinneth is of the diuell vers 6.8 Not that Gods children are exempted from all sinne but because they sinne not with the full consent and swinge of their will and when they doe fall their hearts are defended with the breast-plate of righteousnes that is with an holie endeuour and desire of seruing God Dauid a man according to Gods owne heart may be a notable example hereof for euen after he was indued with the knowledge of the truth and had this godlie endeuour of seruing God he notwithstanding fell grieuously many times and was wounded often with Sathans darts but his wounds were not mortall neither did they pearce the heart because he was armed with the breast-plate of righteousnes for he kept Gods law in his heart and it was sweeter than honey vnto his mouth Psal 119. he meditated therein and sought after it continually as appeareth Psal 119. Would we therefore be preserued from the deadly wounds of Sathans darts of temptation then let vs studie and labour after true holines let vs keepe a good conscience and howsoeuer wee fall often through infirmitie yet let the heart alwaies be armed with the breast-plate of righteousnes that is with an earnest desire and holie endeuour of seruing God and so shall Sathan neuer mortally wound vs. § Sect. 2 But on the other side That the lacke of this armour is most pernicious if we once lay aside the breast-plate of righteousnes not so much as endeuouring to serue the Lord in holines of life but imbrace sinne with full consent of will we shall lay our breasts open and naked to all Sathans thrusts yea and as it were put swords in his hands wherewith hee may wound and murther vs for vntill wee disarme our selues and put weapons into the hands of Sathan by our sinnes he cannot hurt vs as wee may see in the example of our first parents who whilest they continued in their righteousnes and integritie Sathan could not offer them any violence by assault and force and therefore he allured them to entertaine a treacherous parley wherein hauing inticed them to disarme themselues of this breast-plate of righteousnes by wilfull transgressing Gods commandement hee inflicted on them deadly wounds pearcing them through to the verie heart and so like Ioab whilest he seemed louingly to imbrace them he did most treacherously stab them The consideration whereof should make vs repell most carefully all Sathans temptations whereby he inticeth vs to sinne but especially let vs neuer bee allured to put off the breast-plate of righteousnes and then though Sathan wound our soules with sinne yet his wounds will not be mortall so long as wee doe not fall into sinne with full consent of will but through infirmitie in the meane time loathing the sinne which wee commit and delighting our selues in the law of God in respect of the inner man for though we fall yet the Lord will raise vs vp by vnfained repentance so that though sinne dwell in vs yet shall it neuer raigne in vs. CHAP. XII Of the preparation of the Gospell of peace § Sect. 1 THe third part of our Christian armour is VVhat the Gospell of peace is that wee haue our feete shod with the preparation of the Gospel of peace where he alludeth to the custome of souldiers in former times who going into the field strongly armed their legges and feete with legge-harnesse wargreaues or buskins to preserue them from the iniurie of the weather the pearcing of briars thornes and such other things as might hurt them in their way as they marched and from the violence also of their enemies blowes when they were incountred for all which
beleeueth indeede yea as much more certaine is this knowledge as the knowledge of faith grounded vpon Gods word which is infallible is more certaine than the knowledge of the senses which are often deceiued Furthermore if we could not be assured that we haue faith then to what purpose serues the admonition of the Apostle 2. Cor. 13.5 2. Cor. 13.5 Try your selues whether you are in the faith examine your selues know you not your owne selues how that Iesus Christ is in you except ye be reprobates In which words the Apostle plainely implieth that we may know that we haue a true and liuely faith or els this triall and examination were vaine nay hee plainely saith that we may know that Christ is in vs except we be reprobates and consequently that we haue faith for this onely is the hand whereby we apply Christ vnto vs and all his benefits 1. Cor. 11.28 So 1. Cor. 11.28 the Apostle willeth vs to examine our selues before we come to the Lords table that so we be not vnworthie guests in which examination the chiefe thing which we are to respect is whether we haue a true faith for this is the mouth of the soule whereby we feede vpon the body and blood of our Sauiour Christ and therefore vnlesse we can know whether we haue faith when we are truely indued therewith this admonition of the Apostle were to no purpose neither can we haue any assurance to our owne soules that we are worthie guests of the Lords table and consequently we rest doubtfull whether we receiue the Sacrament to our spirituall good and saluation or to our iudgement and condemnation Thirdly we are assured of this by Gods word that whatsoeuer is not done of Rom. 14.23 faith is sinne Rom. 14.23 Heb. 11.6 And without faith it is impossible to please God Heb. 11.6 If therefore we cannot be assured that we haue faith we can haue no assurance that our best actions our calling vpon Gods name our hearing of his word and all other duties of pietie and iustice are any better than sinnes and odious in Gods sight whereof it must needes follow that these actions how good so euer in themselues will be done of vs in doubting because we know not whether they be done in faith and being done doubtingly they become sinnes indeede and therefore displeasing in Gods sight Lastly if I can know whether I beleeue a man vpon his word and whether I trust and rely my selfe vpon his promise or no why may I not much more know whether I beleeue Gods gracious promises made vnto all repentant sinners and amongst the rest vnto my selfe namely that for the obedience and merits of Christ I shall haue remission of my sinnes and euerlasting life seeing this faith is not out of our selues but a gift of God wrought in vs by his holy spirit which is not idle in vs for it puâ—ifieth the heart and worketh by loue it mooueth vs to hate and flie from those sinnes we haue loued and to imbrace and loue that holinesse and righteousnesse of life which heretofore hath been loathsome vnto vs. As therefore the fier is knowne by his heate the sunne by the light the good tree by his fruites so when our cold hearts are inflamed with the loue of God and a feruent zeale of his glorie when our blinde vnderstandings are inlightned with the knowledge of God and of the true religion when we bring forth the fruites of our profession in a godly and christian life then may we certainely know that we are indued with a true and liuely faith § Sect. 7 But here the tempter will take occasion to perswade the weake christian and the troubled conscience A temptation grounded vpon our assurance of faith answered that he hath no faith seeing he doth not certainely know that he hath it nor discerneth these signes and fruites of faith in himselfe To this suggestion we are to answere that we doe not say that the weake christian may be assured at all times that he hath faith by his present sense for first when we are newly conuerted and the seedes of faith are sowne in our hearts we doe not presently discerne it but as the corne which is cast into the ground is for a time couered and after springeth vp the blade and then the eare so faith being sowen in our hearts which first like fallow grounds are plowed vp and as it were harrowed and broken with the threatnings of the law and apprehension of Gods anger due vnto our sinnes doth in the time of our humiliation and contrition lie couered so as we cannot discerne it till being more and more watered with the water of the spirit and the heauenly promises of the Gospell which in the preaching of the word like sweete dewes and pleasant showers distill vpon it it sendeth forth the blade namely an holy desire and earnest indeauour to serue God and afterwards the fruite euen a plentifull haruest in godlinesse and righteousnesse of life And secondly sometime after that faith is begun in vs and we haue seene the frutes thereof to our comfort it is after hid from vs againe as when either we wounde our conscience by committing some grieuous sinne against knowledge wittingly and willingly or when it pleaseth the Lord to exercise vs in the spirituall conflict of temptations for then sometimes it commeth to passe that our faith for a time lieth hid vnder the ashes of our corruptions and the cloude of our sinnes and the apprehension of Gods anger doth so ouershadow the eyes of our vnderstanding that we cannot discerne the beames of Gods loue and fauour shining vpon vs although when the conflict is ended our faith againe flameth out in the loue of God and zeale of his glorie and the louing countenance of the Lord shineth graciously vpon vs when these cloudes of temptations are ouerpast And therefore though we do not certainely know our faith by the fruites therof either soone after our conuersion or in the time of temptation yet this must not discourage vs because these are no fit times to iudge thereof onely when we want this knowledge and full assurance let vs vse all good meanes ordained of God that we may attaine thereunto if we neuer had it or recouer and againe renew it if after we haue once had it we lose the sense and feeling thereof either by falling into hainous sinnes or by the violence of Sathans temptations CHAP. VII That we may be assured of our election prooued by diuers arguments § Sect. 1 ANd thus haue I shewed by plaine testimonies of scriptures First because the Gospell manifestly sheweth that we are elected that we may infallibly be assured of our election now I will also prooue the same by strong arguments drawne from the same fountaine First therefore we may thus reason Whatsoeuer is manifestly shewed vnto vs in the Gospel that we are bound to beleeue and of that we may be assured but
vnrepentancie and therefore if the assurance which we haue of our election and saluation be not ioyned with a desire to leaue our sinnes and with an earnest endeuour of seruing God in the duties of holines and righteousnes then it doth not proceed from the testimonie of Gods spirit but from carnall securitie and fond presumption Lastly presumption no longer perswadeth men of Gods loue and fauour than they enioy the outward benefits of this life but when the Lord laieth vpon them any grieuous affliction either outwardly in bodie and state or inwardly in mind then this perswasion vanisheth and nothing remaineth but doubting which commonly endeth in vtter despaire but the testimonie of the spirit is constant and permanent and howsoeuer wee cannot by reason of the grieuousnesse of afflictions and the violent noise of our own passions heare the voyce thereof at some times yet afterwards againe it crieth alowd in our hearts Abba father and witnesseth vnto our spirits that we are the sonnes of God So that the chiefe meanes whereby wee are assured of our election is the spirit of God But seeing we haue it not naturally in our selues how may we attaine vnto it Surely we are to haue our recourse vnto the Father of lights by earnest prayer Iam. 1.17 Matth. 7.7 Luk. 11.13 from whom descendeth euery good and perfect gift hauing our faith grounded vpon Gods gracious promise namely that if we aske we shall receiue and more especially that hee will giue his holie spirit to them that aske it as it is Luk. 11.13 § Sect. 2 The second meanes whereby wee may attaine to the certaintie of our election The second meanes the hearing of the word is the hearing of the word wherein the Lord manifesteth his grace and goodwill to all beleeuing and repentant sinners and whereby also he ordinarily begetteth this faith and repentance in all his children For howsoeuer Paul may plant and Apollos may water but God alone giueth the encrease yet Gods blessing ordinarily accompanieth his owne ordinance making it effectuall by the inward operation of his spirit for those ends for which he hath ordained it And though the word may long sound in our eares before it pearce the heart or beget any sauing grace in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull yet those who make conscience of hearing the word with diligence reuerence and attention and pray for the assistance of Gods spirit whereby it may become profitable to their saluation may constantly expect the blessing of God vpon his owne ordinance which they carefully vse in obedience to his will whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. Though therefore we doe not after long hearing of the word feele this assurance of Gods loue and our election yet let vs not giue it ouer but expect Gods blessing vpon it and waite his leasure assuring our selues that in the end hee will make this his owne ordinance effectuall for those ends for which he hath ordained it § Sect. 3 The third meanes whereby we may attaine to the assurance of our election The third meanes the vse of the Sacraments is the frequent and religious vse of the Sacrament of the Lords supper whereby our faith is more and more confirmed the in truth of Gods promises For the Lord to the preaching of his word which is the couenant of grace hath added these seales that we might be the more throughly assured of his loue and fauour and therefore if we conscionably frequent this holy Sacrament the Lord will blesse also this his owne ordinance Moreouer they who worthily receiue these holy misteries doe receiue Christ Iesus and haue the vnion and communion which is betweene him and them more and more strengthned and confirmed for hee that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Ioh. 6.56 As it is Ioh. 6.56 Now there is no condemnation to those that are in Christ Iesus Rom 8.1 Rom. 8.1 and therefore they neede not doubt of their election and saluation § Sect. 4 The fourth meanes whereby we may be assured of our election The fourth meanes the effects of our election Zanch. de Attrib l. 5. c. 2. are the effects of Gods predestination which are the vndoubted signes thereof for the effects argue the cause as the cause the effects and that not onely in naturall things but also in those which are supernaturall and spirituall and therefore as certainely as we know that there is fire because it casteth forth heate and the sonne by his casting forth of bright raies whereby the world is lightned and that a tree is good by the good fruits which it bringeth forth so also may wee as certainely be assured that we are elected of God when wee finde in our selues the effects and vndoubted signes of our election Neither are these effects bare signes onely of our election but also manifest seales which by their plaine impression doe euidently assure vs thereof so that though we doe not directly and immediatly know Gods election predestination and eternall decree of our saluation in God himselfe electing predestinating and decreeing that we shall be saued yet we may plainely see apparant seales and impressions hereof in our selues liuely resembling that which is secret in Gods hidden councell and as we not seeing the seale which maketh the impression doe easily discerne the forme fashion and quantitie thereof by the print which it hath made so wee not seeing Gods secret decree of predestination may notwithstanding attaine to the euedent knowledge thereof by that impression which it maketh in vs. This also may further be illustrated by a familiar similitude namely as the sunne shining vpon vs with his bright beames doth imprint as it were in our eyes the image of his light whereby we see the sunne and the light thereof the beames of the sunne which are cast vpon vs being reflected backe againe to the sunne it selfe so the foreknowledge of God whereby he hath decreed that we shall be saued before all eternitie is secret in it selfe so that we cannot see not vnderstand it directly but yet whilest God doth acknowledge vs for his elect he doth expresse the image and forme of this his foreknowledge in those whom he hath elected whereby we doe also acknowledge him our gracious God who hath elected vs and so it commeth to passe that by the true knowledge of God which is communicated vnto vs whereby we acknowledge him for our God and father wee also know his foreknowledge whereby he knoweth and acknowledgeth vs for his sonnes and children For first God knoweth vs and then by the light of this knowledge communicated vnto vs he inlightneth our hearts with the true knowledge of himselfe as
and power in punishing their sinnes which they commit with greedines but he is glorified when hee mercifully deliuereth repentant sinners out of the bondage of sinne and Sathan who are wearie of their captiuitie and desire nothing more then freedome that they may in the rest of their liues serue him their redeemer in the duties of holines and righteousnes And therefore they who liue in their sinnes without repentance continuing still traytors to God seruants of Sathan can haue no assurance of their redemption for the Lord hath therefore bought vs 1. Cor. 6.20 with a price that we should glorifie him both in our bodies and soules and therfore those who in sted of letting their lights of holines and righteousnes shine cleerly before men that their heauenly father may be glorified doe nothing els but dishonor him by their sins and wicked conuersation shew plainely that the redemption wrought by Christ doth not as yet appertaine vnto them § Sect. 4 Fourthly Three degrees of our redemption which alwaies concurre we are to know that the worke of our redemption wrought by Christ consisteth of three parts or degrees for first Christ redeemed vs by paying the price of our redemption and thus he is said in the Scriptures to haue redeemed vs with his blood Secondly he redeemeth vs when as he applieth this benefit of our redemption vnto vs in particular and doth thereby free and deliuer vs from the diuell sin and death so as we are no longer in their bondage subiect to their power and gouernment although we be continually assaulted and often foyled by them thirdly he redeemeth vs when as he perfectly freeth vs not onely from the power and gouernment but also from the assaults and molestations of all our spirituall enemies and giueth vs eternall peace in his kingdome The first was wrought immediatly by himselfe when as he paied a sufficient price for our redemption and thereby fully satisfied his fathers iustice the second he worketh by his owne spirit whereby he doth dispell out of our minds and hearts the darke mists of ignorance and infidelitie and by the glorious light thereof doth illuminate our vnderstandings with the beames of true knowledge and a liuely faith so that we know acknowledge and beleeue that Christ is our sauiour and redeemer and are assured that he hath freed vs from the bondage of our spirituall enemies after which assurance hee begetteth in vs an earnest desire of beeing more and more freed from them actually and an holy indeauour of withstanding all their assaults and temptations whereby they labour againe to bring vs into their captiuitie and withall enableth vs with some measure of strength to withstand and ouercome them and reneweth and confirmeth this strength receiued when in the conflict of temptation we are weakned and haue receiued the foyle that we may rise vp againe and afresh maintaine the fight Lastly our Sauiour Christ redeemeth vs when as he perfectly freeth and deliuereth vs from our spirituall enemies at his second comming when as we shall not onely not be ouercome nor foyled of them but also not so much as once assaulted And of this redemption our Sauiour speaketh Luk. 21.28 Luk. 21.28 When saith he these things begin to come to passe then looke vp lift vp your heads for your redemption draweth neere And these are the three degrees of our redemptiō which alwaies follow one another for for whomsoeuer Christ hath giuen himselfe as the price of their redemption to those also hee giueth his holy spirit which doth illuminate the eyes of their vnderstanding blinded with ignorance and sanctifieth their will and affections working in them a desire and holy indeauour of seruing the Lord in holines and righteousnes and of withstanding the temptations of the flesh the world and the diuell And whomsoeuer he thus redeemeth out of the power and gouernment of their spirituall enemies those he will perfectly redeeme and deliuer from all their malicious attempts and giue them the eternall peace of his kingdome But those who haue not their part in the second degree that is those who continue in their blind ignorance and in the naturall pollution of their will and affections willingly subiecting themselues to the seruice of sinne and Sathan and stubbornly withdrawing their stiffe neckes out of the yoke of holy obedience vnto Gods commaundements they can neuer haue any assurance that Christ hath redeemed them by paying the price of his blood nor will deliuer them at his second comming out of the bondage of Sathan in which they haue liued all their life time with pleasure and delight for whomsoeuer hee ransometh with the price of his blood those he freeth out of the gouernment of their spirituall enemies sinne death and the diuell and therefore they that still liue in sinne as our Sauiour saith Ioh. 8.34 Ioh. 8.34 1. Ioh. 3.8 Rom. 6.16 yea the seruants of Sathan also as the Apostle teacheth 1. Ioh. 3.8 For their seruants we are to whom we obey whether it be of sinne vnto death or of obedience vnto righteousnes as it is Rom. 6.16 and those who still remaine in the seruice and slauerie of sinne and sathan haue no part in the first redemption wrought by the shedding of his blood nor shall haue any part in the last redemption at his second comming to iudgement § Sect. 5 Lastly That Christ hath redeemed the whole man we are to know that Christ hath redeemed the whole man body and soule and hath freed and deliuered euery part and facultie of them out of the bondage of our spirituall enemies that all and euery of them may performe seruice vnto God For example our vnderstandings were captiued in the darke prison of ignorance and blindnes and appeareth Ephes 4.17.18 but our Sauiour Christ redeemed vs Eph. 4.17.18 and hath dispelled these mists of darkenes with the preaching of the Gospell which like a glorious sunshine hath appeared vnto vs and by the operation of his holy spirit he hath caused the scales of ignorance to fall from the eyes of our vnderstanding so that we can see the misterie of our redemption and worke of our saluation wrought by him Luk. 1.77.78 as it is Luk. 1.77.78.79 Our wils which were so inthralled that wee could not so much as desire any thing pleasing and acceptable vnto God Phil. 2.13 hath our Sauiour redeemed and freed out of this spirituall bondage and by the good motions of his holy spirit doth so rule and incline them that to will is present with vs and we are delighted in the law of God concerning the innerman as the Apostle speaketh of himselfe Rom. 7.18.22 Rom. 7.18.22 And though the law of our members and corruptions of the flesh doe rebell against the law of our minde leading vs captiue to the law of sinne yet doe we abhorre this sinne and earnestly desire to be freed from it and to serue the Lord in holines and righteousnes indeauoring
might tread on that ground made holy by Gods presence or receiue the Lords ambassage to his people so hee requireth of vs that we put off the shooes that is the corruption of our affections before we tread vpon the holy ground of his Church there to heare the glad tidings of the Gospell concerning our euerlasting deliuerie out of the bondage of our spirituall enemies What these affections are the Apostle Iames partly sheweth Iam. 1.19 namely wrath Iam. 1.19 1. Pet. 2.1 filthinesse malitiousnesse to which Peter addeth dissimulation and hypocrisie enuie and euil speaking 1. Pet. 2.1 And to these also wee may adde all other like vnto them § Sect. 3 Secondly VVe must banish all forestalled opinions of the minister wee must banish out of our mindes all preiudice forestalled opinions and sinister conceits of the minister of Gods word whom wee are to heare whereby men are either carried away with a vaine admiration of his gifts and in the meane time make no conscience of feeding vpon that foode which is offred like vnto them who in steede of drinking of the wine stand wondring at the curious workmanship of the cup or els with a preiudicate opinion of his insufficiencie in gifts or imperfections of life whereby they are so forestalled that they thinke nothing which hee can deliuer will be worth the hearing VVe must expell all worldly cogitations Thirdly we must expell out of our cogitations the remembrance of all worldly busineses pleasures delights least they distract our mindes in the hearing of the word and so choaking this heauenly seede make it fruitlesse for as the vessell which is alreadie full will receiue no more and whatsoeuer is powered into it spilleth vpon the ground so the minde that is full of worldly meditations is not fit to receiue the word of God but as soone as it offereth to enter it is kept backe and so perisheth for God and Mammon the holy word of God and the cares and vanities of the world can neuer dwel at the same time together but as soone as one entreth it expelleth the other As therefore men purposing to write a sermon doe make cleane their writing tables by blotting out that which was written in them before for otherwise there would be such a mixture confusion that nothing would be legible so whē we purpose to carry away a sermon faire writtē in the tables of our memories we must first blot out all worldly affaires and businesses otherwise there will be nothing but confusion and we shall not be able to recall any thing to our remembrance § Sect. 4 Fourthly We must examine our sins and wants before the hearing of the word wee must search and examine our hearts both concerning our sinnes and corruptions as also concerning our wants and imperfections for the first we must consider to what sins we are most addicted and with what temptations we are most easily subdued to the end wee may bring our sinnes to bee slaughtered and mortified with the sword of Gods spirit being otherwise vnable to ouercome them our selues and that we may also thereby so strongly arme all parts both of our bodies and foules so as they shall not in time to come bring vs againe vnder their dominion And as citizens being besieged with their enemies doe learne by their assaulting which part of the citie is most weake and so with more care and labour fortifie it with men and munition trenches and bulworkes so when we who are continually besieged by our spirituall enemies doe learne by their assaulting of vs where we are weakest and the enemie most like to enter then we must goe into Gods armorie and prouide sufficient weapons and munition whereby we may be enabled to hold out and make resistance So also we are to consider of our wants and imperfections that so we may be stirred vp with an earnest desire to haue them supplied and hereby may be moued with more care to apply vnto our selues such foode as shall be most fit to supply these our wants and amend our imperfections for as men who hunger earnestly desire to be satissied with wholesome foode neither will they willingly without any difference eate of all meates especially if they haue weake stomackes but of that which is most fit and best agreeth with them so those who finde their spiritual wants earnestly desire to be satisfied and to haue their defects supplyed and for as much as all foode contained in Gods word is not fit for this purpose nor agreeable to their stomackes to the end that Gods graces may be nourished in them therefore they will wisely make choyse of that which best agreeth to their present state and apply it vnto themselues accordingly For example he who findeth his heart hard and secure must feede vpon the threatnings of the law to the end he may be humbled and his heart molified and resolued into teares of vnfained repentance he that is of a broken heart and contrite spirit must feede vpon the sweete and gracious promises of the Gospell he that is ignorant must hunger after milke and desire to be instructed in the principles of religion he that hath a good measure of knowledge may desire stronger meate that is attend vnto the more deepe poynts of diuinitie in a word euery man is to examine his particular state and to search out his greatest wants that so comming to heare the word he may more diligently apply such doctrines instructions and exhortations as shall bee most fit for his vse and benefit for that which is foode to one is poyson to another and that salue which is fit to heale one sore doth make another to fester and ranckell and one part of the word of God being applied to men of diuers estates doth worke diuers effects one it feedeth another it poysoneth one it healeth another it woundeth to one it is the sauour of life vnto life and to another it is the sauour of death vnto death and therefore before we come to the hearing thereof we are to examine our states that we may apply and make profitable vse to our selues of that which is most fit to nourish and strengthen vs in Gods graces Lastly and most especially we are to vse earnest and harty prayer vnto the Lord that he may open our blind eyes We are to vse earnest praier Ps 119.18 so as we may see the wonderfull things of his law that he will take away our stonie harts and giue vs fleshly hearts in which his word may more easily be imprinted that hee will with the cyle of his grace bow our stubborne willes and make them flexible and inclinable to perfourme obedience to his wil reuealed in his word that he wil sanctifie our affections and purge them from their naturall corruptions that hee will distill the heauenly dew of his holy spirit into our mindes and barraigne harts that so the seede of his worde being watred there by may
holy spirit like a glorious light hauing dispelled the darke foggie mists of ignorance and illuminated the eyes of their vnderstandings with the knowledge of Gods law they better discerne their sinnes and miserable estate then in former times And this the Apostle Paul sheweth vnto vs in his own example Rom. 7.9 Rom. 7.9.10 For saith he I was once aliue without the law but when the commaundement came sin reuiued 10. but I died and the same commaundement which was ordeyned vnto life was found to be vnto mee vnto death and ver 13. was that then which was good made death vnto mee God forbid but sinne that it might appeare sinne wrought death in mee by that which is good that sinne might bee out of measure sinfull by the commaundement So that the preaching of the law doth not make vs more sinfull but reuealeth those sinnes vnto vs which before we discerned not As therefore the sunne shining vpon some filthie place doth not make it so filthie but onely doth make it manifest which was not seene in the darke and as the wholesome physicke is not the cause of those corruptions which it purgeth out but by expelling them out of the bodie sheweth them vnto vs so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions and hurtfull humors of sinne but it reuealeth them vnto vs whereas before times by reason of our ignorance and blindnesse they were secret and hidden § Sect. 6 When therefore out of the former premisses this conclusion is inferred either by Sathan who continually like a malicious enemie seeketh our destruction That we are not to neglect hearing the word because of the former imperfections or by our owne corrupt flesh which is impatient of any rough handlinge and therefore would rather haue vs sicke still then indure any paine in beeing cured that it were better for vs to surcease the hearing of gods word as seruing to no other end but to encrease our condemnation let vs in any case resist such motions as beeing most daungerous tentations which being entertained will bring vs to vtter ruine and endlesse destruction for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin wickednesse if we long abstaine from this comfortable food of our soules they will be hungarstarued and all the graces of Gods spirit will waxe faint and die in vs if wee disarme our selues of this sword of the spirite Sathan without any resistance will ouercome vs and take vs captiues forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules let vs not be discouraged from hearing the word of God by any suggestions whatsoeuer no not though we seeme vnto our selues euery time wee come into the Church to goe a step towards hell for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation there is some good hope but when we vtterly neglect it our state is most desperate CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer § Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart Consolations for such as cōplaine that they cannot pray at all and drowsie dulnesse of spirit that eyther they cannot pray at all or if they doe it is barrainely without all forme or fashion or if they haue the eloquence of the tongue good set formes of praier yet they perfourme it coldly and drowsilie without all earnestnesse and feruencie of spirit hauing their minds caried away with wandring thoughts so that their praiers are but meere liplabour therefore it were better not to pray at all because they cannot performe this dutie in any good maner or measure as God requireth And this is a tentation wherewith euen the dearest children of God are much vexed and troubled and therefore it shall not be amisse to answere the seuerall branches of this complaint First therfore where as they complaine that they cannot pray at all this is to bee vnderstood either generally of all times or specially at sometimes If they say they can neuer pray it is very likely that either they forget or much deceiue themselues for few or none who are altogether destitute of the spirit of supplication haue any vnderstanding to discerne their want or any grace to bewaile it but content themselues with their lip-labour as though they had perfourmed acceptable seruice vnto God And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them and to moue vs earnestly to desire of God that we may be freed from them which earnest desire is harty praier But if they further affirme that they are most sure they doe neuer pray vnto God I answere that though this in it selfe be a most daungerous case for it is a signe of a worker of iniquitie not to call vpon God as the Psalmist speaketh Psal 53.4 Psal 53.4 yet they haue no cause to despaire for the same spirit which hath reuealed vnto them this their sinne and infirmitie and hath wrought in them a dislike thereof will also remoue it and supply their want in Gods good time if they will labour for this good gift and not quench the good motions of the spirit when God offreth them vnto them The gift of praier not in our owne power But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name howsoeuer in this present time they are altogether disfurnished thereof then let them know that their case in this respect is common withall the deare children of God for harty prayer is not in our owne power neither doth it attend vpon our owne will but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his children and at other times he pulleth backe his liberall hand to the end that by the want thereof we may learne to ascribe the glorie and praise of our harty prayers vnto God who worketh in vs the will and the deed and is in truth the onely true authour of them which praise otherwise in pride of hart we would arrogate vnto our selues as being a naturall facultie and in our owne power and also to the end we may more highly esteeme it and with more ioy and diligence vse it when we haue it bestowed on vs least through our negligence and slouthfulnesse we mooue the Lord to take it from vs. Seeing therefore this hartie calling vpon Gods name is a gift of God a worke of his holy spirit in vs which at sometimes heretofore we haue discerned in our selues let vs not altogether be discouraged though at sometimes we want it Rom. 11.29 for the giftes of God are without repentance and though
and prayest continually and beatest thy braines with daily care to the end that thou mayest attaine vnto some perfection in christianitie yet dost thou not see how little thou profitest by all thy labours seeing thy knowledge is still small thy faith weake thy charitie cold thy heart dull and hard thy good workes few and imperfect and all thy zealous resolutions easily hindred and quite ouerthrowne with euery small temptation Why then dost thou striue against the streame and vndertake a taske which is to thee not onely hard but euen impossible for doe what thou canst yet all will bee to little purpose seeing this worke is full of great difficulties thy selfe disabled with manifold corruptions and thy enemies which oppose against thee exceeding strong and mightie as thy selfe findest by lamentable experience and thy much laboring and little profiting doe clearely proue Cease therefore thy bootlesse trauaile and rather imbrace thy pleasing delights than turmoyle thy selfe with vaine labour § Sect. 2 For the answering of which temptation we are to know That the dislike of our dulnesse and backwardnesse is accepted of God that if we dislike our own dulnesse and backwardnes in profiting and growing forward in sanctification if we be truely sorrowfull and bewaile our great wants and imperfections and labour earnestly in the vse of the meanes whereby we may attaine vnto knowledge faith and all other sanctifying graces and also be enabled to bring forth the fruites of holy obedience then are we accepted of God and shall in the end most certainely obtaine our desire though yet we can see but small profit of all our labours neither shall all the power of our spirituall enemies so farre preuaile against vs as vtterly to hinder vs in this worke but that we shall vndoubtedly goe forward although not so speedely as we desire For this holy desire of profiting in godlinesse this indeauour and carefull vse of those meanes which are ordained by God for this purpose are not naturall but the worke of Gods spirit begun in vs and we are with the Apostle to be perswaded of this same thing Phil. 1.6 that he that hath begun this good worke in vs will performe it vntill the day of Iesus Christ Phil. 1.6 We are to assure our selues with the Prophet Dauid that the Lord will fulfill these holy desires of those that feare him Psal 145.19 Psal 145.19 We are vndoubtedly to beleeue that the Lord will not suffer vs to be tempted aboue our power 1. Cor. 10.13 but will giue a good issue with the temptation 1. Cor. 10.13 We are not to imagine that he will breake this brused reede nor quench this smoking flaxe seeing he hath promised the contrarie Matth. 12.20 Matth 12.20 And though this little graine of mustard seede for a time lie hidden in the earth and when it sprouteth vp springeth so slowly that wee cannot sensibly discerne the growing thereof yet in Gods good time being watred with the dew of his holy spirit it will become one of the greatest trees in the Lords garden For seeing the Lord hath giuen vs this grace not to be wanting in the vse of all good meanes we may most certainely assure our selues that the Lord for his part will not be wanting in giuing his blessing and graunting the assistance of his holy spirit which he hath promised to those that desire it Luk. 11.13 § Sect. 3 Secondly That Gods spirit dwelling in vs will in the end perfect this worke let vs consider that these small beginnings of grace and first fruites of the spirit are most vndoubted signes that he dwelleth in vs now wheresoeuer he dwelleth he sanctifieth his own lodging and is not idle till he haue effected this worke which he hath vndertaken and begun Though therefore this worke in regarde of thy slowe proceedings seeme hard yea euen impossible yet consider that that which is possible to man is impossible to God though thou seest many difficulties and mighty oppositions by thy powrefull enemies yet let not this discourage thee seeing the Lord who is with thee is almightie and therefore able to repell the violence of all opposers and to make the most heauie and pinching yoke light and easie Though in thy selfe thou art most weake and feeble Matth. 11.30 Eph. 6.10 Phil. 4.13 yet thou art strong in the power of Gods might and enabled to doe all things through the helpe of Christ which strengtheneth thee § Sect. 4 Thirdly let vs consider that as the Lord hath decreed our saluation and promised vnto vs eternall life so he hath also as certainly decreed and promised the meanes tending thereunto That the Lord hath as certainly decreed and promised our sanctification as our saluation which are the effects of his election and the forerunners of our saluation but one especiall effect of his election is our sanctification and the way to saluation is the path of righteousnesse and holinesse and therefore this is no lesse certainely assured vnto vs that we shall be sanctified and enabled to walke in this way of righteousnesse and holinesse then that we are elected and shall be saued Though then we are weake and vnstable 2. Tim. 2.19 yet the foundation of God remaineth euer sure though in regarde of our owne feeblenesse and manyfould imperfections the worke of sanctification seeme altogether impossible yet this should not moue vs to doubting nor discourage vs in our course seeing it hath not any ground vpon our owne strength but vpon Gods immutable decree and neuer failing promises Eph. 1.4 Ioh. 14.16.17 Ezech. 11.19 and 36.26 Ier. 31.33.34 Ioel. 2.28.29 When then our small progresse in true godlinesse caused through the violence of our corruptions and oppositions of our spirituall enemies discourageth vs making this worke of sanctification seeme impossible let vs cal to minde that the Lord hath as certainely decreed that we should be his saints here vpon earth as his saints in heauen that he hath most faithfully promised that he will direct vs with his holy spirit take away from vs our stonie hearts and giue vs fleshy hearts illuminate our blinde vnderstandings with true sauing knowledge indue vs with a liuely faith and with all other sanctifying graces enable vs to performe in some measure holy obedience to his heauenly will mortifying our corruptions and enabling vs to serue him in newnes of life all which gracious promises we are as vndoubtedly to beleeue as those which concerne either the remission of our sinnes or euerlasting happines And therefore though our owne dulnesse backwardnesse and little profiting in sanctification should worke in vs true sorrow yet this should not discourage vs doubting of the issue of all our labours but knowing that God is alike true in all his promises let vs setting aside all difficulties beleene against beliefe and vndoubtedly perswade our selues that the Lord will finish that good worke which hee hath begun in vs though as yet it hath but small
and is readie againe to giue them the foyle and to leade them captiue into the same sinne if the Lord vphold them not so that inrespect of their owne strength they may fall againe as in former times Secondly the same causes still remaine which may moue the Lord to leaue them to themselues and suffer them to fall namely that hereby they may be more humbled and more seriously bewaile their corruptions that they may more earnestly implore his mercie and he more manifest it in pardoning their sinnes to the praise of his glorie Thirdly howsoeuer this is not vsuall with the children of God to fall diuers times into a sinne which is great and grieuous yet euery one findeth in his owne experience that he often committeth such sinnes as are not so heynous through infirmitie and weaknesse as to heare the word negligently and carelessely to be distracted with wandering thoughts in prayer to fall into vniust anger to lie and vse idle communication and such like of which notwithstanding repenting he is receiued vnto mercie So that it is not the often falling into the same sinne that excludeth vs out of the number of Gods children or debarreth vs of pardon so that we often repent lay holde vpon Christ with a liuely faith Neither do the scriptures limit and restraine Gods mereie and the vertue of Christs merits to the pardoning and taking away of diuers sinnes once committed but extend them also to the same sinne committed diuers times yea to all sinnes whatsoeuer of which we truely repent CHAP. XI Sathans temptations perswading the christian that he hath sinned against the holy Ghost answered § Sect. 1 ANd thus haue I answered Sathans temptations drawne from these sinnes which the weake christian hath fallen into Of the sinne against the holy Ghost but if he cannot so preuaile then he will falsely accuse them of those sinnes which they neuer committed and especially of that vnpardonable sinne against the holy Ghost taking aduantage of their ignorance that so he may plunge them into desperation and vtterly discourage them from going forward in the course of godlinesse The which his temptation is so vsuall and common that there is scarce any who are exercised in this spirituall warfare if they be conuerted vnto God out of their ignorance whom he doth not encounter with this weapon For as much therefore as ignorance is the chiefe ground of this temptation therefore the best meanes to strengthen our selues against it is to know what this sinne is which if we once vnderstand there is no daunger of being foyled in this assault What the sinne against the holy Ghost is The sinne against the holy Ghost is a generall deniall and oppugning of the truth and all religion of which the vnderstanding and conscience by the illumination of the spirit are perswaded and conuicted proceeding from an obstinate will and purposed malice against God and his truth The which sinne is committed of two sortes of men first of those who haue made profession of the truth and afterwards become Apostataes not from some part onely but from all religion condemning blaspheming and persecuting as hereticall and impious that truth which before they professed and of which they were perswaded And thus did Hymeneus and Alexander sinne 1. Tim. 1.20 of whom Paul speaketh 1. Tim. 1.20 Secondly of those who were neuer professors thereof Matth. 12.24.31 Steuen Gardner See his storie in the booke of Martyrs whose consciences notwithstanding are conuicted of that truth which they doe oppugne an example whereof we haue in the Scribes and Pharises Matth. 12.24.31 and in many of the learned Papists in these dayes who maliciously deny and persecute that truth which they know and are conuicted of § Sect. 2 Hereby therefore it appeareth that not euery grieuous sinne against knowledge and conscience is the sinne against the holy Ghost How to distinguish the sinne against the holy Ghost from other sinnes for thus Dauid offended who was a man according to Gods owne heart nor euery denying of the knowne truth if it proceede from feare and infirmitie and not from malice and obstinat rebellion for thus Peter sinned in denying his maister nor all kinde of opposing and persecuting of the truth if it bee not against knowledge and conscience but vpon blindnesse and ignorance for thus Paul offended before his conuersion 1. Tim. 1.13 as appeareth 1. Tim. 1.13 and many of the Iewes who crucified Christ as the Apostle Peter testifieth Act. 3.17 Act. 3.17 nor all malicious opposing against euery knowne truth but of the truth in generall and all true religion for this sinne is an vniuersall apostasie from God and his truth and not onely a defection from some particular point thereof So that though a man sinne against knowledge and conscience through infirmitie and not of malice though he deny the truth through feare and weakenesse though he persecute it through blindnesse and ignorance though he wittingly oppose against and willingly persecute some particular point thereof and yet hold and professe the generall howsoeuer he hath most hainously offended yet he hath not committed this vnpardonable sinne against the holy spirit and therefore is not excluded from repentance nor vpon his repentance from pardon and forgiuenesse Whereby it manifestly appeareth that these poore christians which labour vnder the burthen of sinne are meerely deluded by Sathans false suggestions and grosely abused through their owne ignorance when as he maketh them beleeue that they haue sinned against the holy Ghost But let such know to their comfort that so long as they would not commit this sinne or feare least they haue alreadie fallen into it they are as yet most free from it seeing it is not done of infirmitie or at vnawares but vpon a malitious will cleare knowledge and setled resolution § Sect. 3 But here the poore christian is readie to complaine that he is continually troubled with impious thoughts Of impious and blasphemous suggestions and horrible blasphemies against God and his holy spirit which he feareth to be the sinne against the holy Ghost I answere as before that seeing these thoughts are a trouble vnto him and seeing he feareth to commit this sinne thereby it is manifest that he is not fallen into it as appeareth by that which hath been said Secondly he is to know that his state is common with Gods faithfull children who are thus vexed especially in the conflict of temptations and before they haue receiued a great measure of faith and fulnesse of perswasion of Gods loue and fauour whereby they are moued intirely to loue him againe Neither needes this to seeme strange vnto any who considereth of that masse of naturall corruption which remaineth in vs euen after regeneration which continually boyleth and fometh vp the filthie scumine of wicked thoughts and blasphemous imaginations and of the malice of our spirituall enemie Sathan who is still readie to tempt vs by his suggestions to the
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