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
and that to them alone this speech was directed the Apostle plainely taketh away this cauill for setting downe the words of institution for the vse of the whole Church of Corinth hee willeth euery one indefinitly to examine himselfe and so to eate of this breade and drinke of this cuppe 1. Cor. 11.28 1. Corinth 11.28 And thus if wee studie and meditate in Gods word wee shall find most cleere manifest places for the confirmation of the truth and confutation of all sects errors and heresies But what if this meanes be taken away from vs of reading studying the scriptures either because they are onely to bee had in an vnknowne language as in the time of popery or because we cannot reade and haue no body to teach vs What if both reading and studying them we finde many doubts and difficulties and diuers places which seeme to fauour diuers and opposite opinions and religions how the must we quit our selues out of this laberinth of ambiguitie and doubtfulnesse seeing it is preiudiciall to appeale to the iudgement of either faction I answere that in these dayes the meanes of knowledge are not so scant but that they may inioy them that labour for them for either they may obtaine the vse of the Scriptures in their owne language where they dwel or else in some other place by remouing their habitation though they cānot reade yet it is no hard matter to learne to those who will vse paines and diligence or at least to get the helpe of others to supplie their want and defect in this behalfe But let it bee granted that we were abandoned of all these meanes or that vsing them there were some doubt remaining of which we cannot be resolued are we therefore destitute of helpe and forsaken of all meanes whereby wee might attaine vnto the knowledge of the truth No surely For if when allother meanes faile vs we haue our recourse vnto God by earnest effectual prayer instantly crauing his holy spirit to guide and direct vs we haue a mercifull promise that he will heare our request and graunt vnto vs his holy spirit as it is Luke 11.13 Luke 11.13 and that thereby he will illuminate the blinde eyes of our vnderstanding inlighten our minds with the knowledge of the truth and take away from vs all preiudice of opinion and forestalled iudgement so as we shal discerne truth from falsehood and Gods true religion from errors and lies sects and heresies Iohn 16.13 For this spirit of truth will leade vs into al truth as it is Ioh. 16.13 He searcheth al things 1. Cor. 2.10.12 euen the deepe things of God and to this end we receiue him that we may knowe the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 He is that precious eye-salue wherewith being annointed we see Reuel 3.18 who before were blinde Reuel 3.18 And if once wee haue receiued this annoynting we neede not that any man should teach vs 1. Ioh. 2.27 for this annoynting teacheth vs all things as it is 1. Ioh. 2.27 Though therefore we were abandoned of all other meanes yet let not Sathan perswade vs to neglect all religion because we cannot discerne the true religion from that which is false for if we earnestly and sincerely labour after the knowledge of the truth and with good Cornelius continually implore the assstance and direction of Gods spirit wee shall bee sure to obtaine our desire for the Lord hath promised it and hee will vndoubtedly be as good as his word CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnesse to heare answered § Sect. 1 ANd so much concerning the temptations of Sathan That our sins and vnworthinesse should not hinder vs from hearing Gods word which he draweth from the Ministers to discredit the Gospel and to diswade men from the hearing thereof but if he cannot thus preuaile he will leaue the Ministers and come to the parties themselues suggesting into their minds that they are vnworthy in respect of the innumerable number of their sinnes to be hearers of the Gospell which is so pure and excellent and that their corruptions are so great their vnderstandings so blind their memories so slippery their wils so peruerse their heart and affections so wicked and prophane that it is to be feared in regard of this their vnfitnes to heare that the word of God which in it selfe is the sauour of life vnto life will become vnto them the sauour of death to their more deepe condemnation For the answering of which temptation wee are to know first that our sinnes and vnworthinesse should be so farre from hindring vs frō the hearing of Gods words that they should rather serue as forcible arguments to moue vs more attentiuely and diligently to heare it because it is the meanes ordayned of God to pull vs out of our sins to purge vs from our corruptions to worke in vs true sanctification and to make vs of the sonnes of wrath the children of God Moreouer though we want faith and all other sanctifying graces yet we are to heare the word of God for therefore the Lord hath ordained the ministery of the word not onely to increase grace where it is begun but also to beget and begin it where it is wanting so that we must not only heare because we are fit but also that we may be made fit who before were vnfit Neither are we to imagine that faith and other graces goe before hearing but follow after as fruits and effects thereof Rom. 10.14.17 as the Apostle plainely sheweth Rom. 10.14 But how shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And verse 17. Faith commeth by hearing and hearing by the word of God If then there be no faith without hearing nor no grace without faith it must needs follow that before we heare we are destitute of faith all sauing grace and that by hearing they are wrought in vs God preuenting vs with his grace and calling vs vnto himselfe not only when we had no deserts to merit his mercy but also not so much as any grace to desire it And hence it is that the Apostle saith 2. Tim. 1.9 That God hath called vs with an holy calling not according to our works 2. Tim. 1.9 but according to his own purpose and grace which was giuen vnto vs through Christ Iesus before the world was The truth hereof may appeare in all the examples of Gods saints who before their calling were so far from deseruing any grace at Gods hand that rather they deserued confusion vtter destruction For example what worthines was in Abraham before his conuersion who liued in grosse idolatry what worthines in Rahab the harlot in Manasses a cruell tirant a wicked sorcerer an horrible idolater what worthines in Marie Magdalene possessed by
vs mooue vs to rebellion and impietie towards him and because hee is gratious and long suffering shall we therfore the more offend him and as it were whet the edge of his wrath against vs be it farre from vs. Nay rather if God be gratious and mercifull let vs bee ashamed to offend so gratious and mercifull a God and though wee shoulde bee so hard harted as not to feare his iustice and fearefull iudgementes yet euen in common humanitie let vs blush for shame to offende him in consideration of his infinite loue and mercie If wee had a friende who by reason of the loue hee beareth vs would hardly bee displeased or mooued to anger against vs would wee make this vse of his loue and patience still to prouoke him with new iniuries Nay if their bee any good nature and ciuilitie in vs would not his loue towardes vs mooue vs to loue him againe and woulde not this loue worke in vs a care and feare not to displease him yes assuredly O let not then the Lordes loue patience and long suffering who is our friend of frindes make vs to take occasion of offending and displeasing him but rather let the consideration thereof bee a forcible and stronge motiue to mooue vs to repentance Lastly though the Lorde bee so gratious Rom. 2.4 §. Sect. 5. The last motiue because repentance in time of sicknes is often vnsound and mercifull that he is ready to receiue vs into his loue and fauour whensoeuer wee vnfainedly repent and truely turne vnto him yet forasmuch as hee extendeth his mercy to those onely who are truely penitent seing the repentance of the most is fained and hypocriticall which then onely beginneth when death or some extreame daunger approacheth this should bee a stronge motiue to perswade vs to repent and turne vnto the Lorde when wee are in our perfect health strength and prosperite that so wee may haue assurance that our conuersiō is sincere and vnfained and not forced or dissembled Wee knowe that Pharaoh himselfe when hee was vexed with Gods fearefull plagues Exod. 9.27 10.16.17 could say I haue sinned and promise amendment And Saul when God threatned to cut him off and to take the kingdome from him could acknowledge his wickednesse and pretend a desire to worship the Lord. And Ieroboam could shewe more contrition for the losse of his hand Sam. 15.14.25 then he euer shewed for the losse of his soule And wicked Achab when he heard heauie iudgments denounced against him could outwardly humble himselfe 1. King 13.6 21.27 put on sackeloth fast and goe demurely And who may not obserue in his owne experience how many there are who in the time of their sickenesse make godly shewes of repentance promising goulden mountaynes and vowing if they recouer that they will leade a newe life forsaking their sinnes and indeuouring to serue the Lorde in the duties of holinesse and righteousnesse and yet the same men being restored to their heath with the dogge returne to their vomit and with the sowe to wallowe againe in the filthie puddle of sinne becomming as prophaine wicked irreligious and negligent in all duties of christianitie as euer they were which is a most vndoubted signe that there repentance was but faigned and dissembled and that they were mooued thereunto not for any loue of God or hatred of sinne but for feare of Gods iudgmentes and eternal condemnation and therefore as soone as the cause of their feare is a little remooued their repentance also ceaseth Moreouer wee knowe that true repentance is the gifte of God and that we haue it not at our owne beck and call but when he offereth and vouchsaueth it vnto vs and therefore it is no maruaile if they who haue scorned this gratious gift all the whole course of their liues should be denied it at the time of death left so to the hardnes of their harts that though with Esau they seeke repentance with teares yet they shall neuer find it And though with the fiue foolish virgins they desire to buy oyle for their lamps yet the time of grace being past they shall be shut out of doores and excluded from the mariage Neither doth the Lord ordmarily beget faith Eph 4.11.12 repentance and other sanctifying graces in any man but by the vse of the meanes which he hath ordayned for this purpose now the meanes ordained of God are not sicknesse or the infirmities of old age but the ministerie of his word made effectuall by the inward operation of his spirit for our conuersion sanctification and therefore if the Lord hath oftentimes graūted vs this meanes and they haue not beene effectuall for our conuersion if hee haue often called vs in the preaching of the word and wee haue refused to come what hope can we haue that wee should turne vnto God John 6.44 without this meanes in the time of sickenesse who by the continuall hearing of the word haue not beene conuerted in the time of our health seeing not any come vnto Christ but whom the father draweth and the meanes whereby he draweth vs vnto him is not sickenesse or the approching of death ordinarily but the ministerie of his word for when the sheepe heare Christs voyce and thereby knowe him to bee the true sheepheard then and not before they follow him as it is Iohn 10.27 So that though we were sicke and certainely assured wee should die to morrow yet for all this wee are neuer the neerer our conuersion faith and repentance then we were before as appeareth in the example of the Epicures 1. Cor. 15.32 Let vs eate and drinke say they for to morrow we shall die a man would thinke they should rather haue sayd let vs fast and pray for to morrow we shall die but this plainly sheweth that we are neuer the neerer our conuersion vnto God and true repētance though we are certaine that death approcheth it is onely the worke of Gods spirite which ordinarily worketh not by the means of sicknesse or feare of death but by the ministerie of the word which is Gods owne ordināce Eph. 4.11.12 instituted of God for the gathering together of the Saints and for the edification of the body of Christ And therefore whilest the Lord calleth vs in the preaching of the word let vs harken vnto his voice and turne vnto him by vnfained repentance for if Gods owne ordinance is not effectuall for our conuersion assuredly there is no hope that euer we will be conuerted by sicknes or any other extraordinarie meanes whatsoeuer It is an admirable miracle wrought by the infinite wisedome and almighty power of God that a poore sinner should be conuerted vnto him by the preaching of the word for hereby we who were dead in sinne are raised vp to newnesse of life we who were borne blind are indued with sight our hearts more hard then the Adamant are made flexible and soft as waxe to receaue any impression
not confesse with the Prophet Esay that wee haue gone astray like wādring sheepe Esay 53.6 he will neuer seeke vs nor cary vs on his blessed shoulders to the sheepfould of eternall happinesse In a word as without the sense of sinne we can neuer attaine vnto faith and repentance so without faith and repentance we can neuer haue any assurance of any of the promises of the Gospell § Sect. 5 And therefore it behooueth vs as we tender our saluation that wee labour after the sight and sense of our sinnes The meanes whereby wee may attaine so a true sight of our liues 2. King 22.19 Act. 2.37 that with good Iosias our hearts melt within vs and euen resolue themselues into the teares of vnfained repentance that we euen rent our heart with true compunction as the Prophet exhorteth Ioel. 2.13 and that with the Iewes wee haue our hearts prickt within vs when we come to the sight of our sinnes and all this not so much in regard of the punishment we haue deserued as that by our sinnes wee haue displeased our good God and gratious father and haue caused our sauiour Christ who is the Lord of life to be put to a shamefull and painefull death Zach. 12.10 And that wee may attaine vnto this sense and feeling of our sinnes 1. Meanes prayers there are diuers meanes to be vsed effectuall for this purpose as first we are to haue our recourse vnto God by earnest and feruent prayer desiring and intreating that he will annoint the blind eyes of our vnderstandings Reuel 3.17.18 with the pretious eye salue of his holy spirit that we may see our owne wretchednesse miserie pouertie blindnesse and nakednesse and that hee will soften our hard hearts with the oyle of his grace and so beate these stonie rockes that out of thē may flow plentiful streams of vnfained repentance Secondly 2. Meditating in the law we are oftentimes to set the law as a glasse before vs that so we may see our deformities and to examine our liues thereby as it were by a rule or square that so wee may know both how often we haue erred transgressed it in the time past and how vnable we are to performe it for the time to come in that exact maner which God requireth For as the deformities and spots in the face though they be great and many cannot be descerned of those who haue them vnlesse they looke themselues in a glasse and though euery one els doth plainly see thē yet the party himselfe doth least of all perceiue them so though our spirituall deformities and filthy spots of sinne appeare most vgly and odious in the eies of God men so that euery one seemeth to point at them yet wee our selues will neuer discerne them vnlesse we set the looking glasse of the law before vs. Thirdly 3. Meditating of the iustice and truth of God Iob 4.18 15.15 Esa 64.6 we are often and earnestly to meditate vpon the iustice and truth of God in whose presence the heauens are not cleane and the Angels themselues are vnable to abide the rigour of his iustice and how much more is man abominable and filthy who drinketh iniquitie like water In whose sight out best righteousnesse is like a polluted cloth and how much more filthy then are our sinnes and wickednesse moreouer as he is most iust so as he cannot let sinne goe vnpunished so also hee is most true yea truth it selfe neither can any of those threatnings fall to the ground vnexecuted which he hath denounced against those who liue in their sinnes and therefore there is no meanes to escape his fearfull iudgements vnlesse we turne from our sinnes and meete the Lord by vnfained repentance Fourthly let vs continually remember that we must once appeare before Gods tribunall seate of iudgement 4. Meditation of the last iudgement there to render an accompt not onely of our words and workes but euen of our secret thoughts when as the Lord himselfe who searcheth the hearts and reignes shal be our iudge who will not acquit the guilty nor respect the person of man neither will he be satisfied with faire pretences and smooth excuses nor corrupted with brides and gifts 1. Cor. 11. And therefore let vs iudge our selues that we may not be iudged of the Lord and in bitternesse of soule and remorse of conscience let vs condemne our selues to be miserable sinners that the Lord may acquite vs and make vs tast of his mercy 5. Remembrance of those punishments due to the wicked Lastly let vs seriously meditate on those fearefull punishments which are prepared for those who liue and die in their sinnes for they shall for euer be seperated from the presence of God the ioyes of heauen and the sweete companie of the Saints and Angels and be cast into eternall darknes where they shall for euer and euer be tormented in flames vnquenchable all which horrible punishments are due vnto all Gal. 3.10 who continue not in all which is written in the booke of the law to doe them and therefore how shall we escape who in stead of continuing in obedience to all Gods commandements haue continualy brokē them aland done the clean contrary if we do not in the sense of the heauy burthen of our sinnes humble our selues before God by vnfained repentance and come vnto Christ by a true and liuely faith that we may bee eased of this intollerable waight and adorned with his righteousnesse and obedience § Sect. 6 And so much concerning the first signe whereby those may be discerned whom Christ calleth The 2. thing required is that our sins be irksome greeuous vnto vs. namely the sight and sense of their sinnes But it is not sufficient that we feele our sinnes like a heauie burthen pressing vs down if we be contētto bear it stil but it must seeme irksom and grieuous vnto vs and make vs exceeding weary of bearing it we must with the Apostle Peter thinke it sufficiēt that we haue spent the time past of our liues after the lust of the Gentiles in abominable sinnes and for the time to come we are to liue after the will of God dedicating our selues wholy to his worship and seruice Otherwise though we haue neuer so exquisite a sight and sense of our sins yet if they seeme vnto vs a sweet burthen which we are content still to beare without any great wearinesse nay with pleasure and delight if wee bee like the rich miser who though his backe should be almost broken with the waight of his owne gold yet would not thinke it any trouble nay would esteeme it for his chiefe felicity because his burthen pleaseth him so if we feeling that our sinnes are an huge and massy burthen are neuerthelesse not troubled nor wearie of bearing them but rather take our chiefe delight in being so loded because the burthen is exceeding sweet and delightfull to vs we may
his best aduantage if not in the whole course of their liues yet at the houre of death when as they shall be able to make no resistance Promises made to those that fight Apoc. 2. 3. Secondly if wee fight against these enemies and valiantly ouercome the Lord hath promised to giue vs to eate of the tree of life which is in Paradice and the Manna that is hid and that he will write our names in the booke of life Apoc. 2 and 3. that is he will in this life bestow on vs all his spirituall graces and in the life to come replenish vs with such ioyes as neither eye hath seene 1. Cor. 2.9 nor eare heard nor heart of man conceiued 1. Cor. 2.9 Let vs therefore striue that wee may ouercome Nam breuis est labor praemium verò aeternum Our labour is but short but our reward shall be eternall On the other side if wee consider Sathans pay which he giueth vnto his souldiers we shall finde that it is nothing but the pleasures of sin for a season and in the end euerlasting death and destruction of bodie and soule For the wages of sinne is death as it is Rom. 6.23 Who therefore is so slothfull and cowardly that would not be encouraged Rom. 6.23 to fight the Lords battailes against our spirituall enemies with such promises made by him who is truth it selfe and cannot deceiue vs Who is so desperate and foole-hardie as to fight vnder Sathans banner seeing the pay which he giueth is euerlasting death and vtter confusion § Sect. 3 The third reason to moue vs to this fight The honor that will accompany our victorie is the honour which will accompanie this victorie for if earthly souldiers will purchase honour with the losse of life which is nothing els but the commendation of the Prince or applause of the vaine people what hazard should we not vndergo in fighting the spirituall combat seeing our grand Captaine the Lord of hoasts infinite multitudes of blessed Angels look vpon vs and behold our combat whose praise and approbation is our chiefe felicitie What peril should we feare to obtaine a crowne of glorie which is promised to all that ouercome and to become heires apparant of Gods kingdome On the other side the shame and confusion of face which shall ouertake them who cowardly forsake the Lords standerd and yeeld vnto Sathan when as they shall not dare to looke the Lord in the face whose cause they haue betrayed should serue as a strong motiue to encourage vs to the fight § Sect. 4 The fourth reason to perswade vs The necessitie of vndertaking this warfare is the necessitie of vndertaking this combat There is no man so cowardly that wil not fight when there is no hope in flight no mercie to be expected in the enemie no outrage and crueltie which will not be committed But such is our enemie that we cannot possiblie flee from him his malice is vnreconcilable his crueltie outragious for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone abridge vs of our libertie spoyle vs of our goods but he aimeth at our death and destruction of bodie and soule if therefore wee so carefully arme our selues against carthly enemies who when they haue done their vttermost rage can but shorten a miserable life how much more carefully should we resist this enemie who seeketh to depriue vs of euerlasting life and to plunge vs into an euerdying death Secondly this fight is necessarie because in our Baptisme we haue taken a militarie sacrament and promised faithfullie vnto the Lord that wee will continue his faithfull souldiers vnto the end fighting his battailes against the flesh the world and the diuell There wee haue giuen our names vnto Christ to whom wee owe our selues and liues by a double right both because he hath giuen them vnto vs and also restored them the second time when wee had lost them There wee are put in minde of his bloudshed for our redemption which should encourage vs to fight couragiously that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan Thirdly vnlesse wee fight this spirituall combat and in fighting ouercome wee shall neuer be crowned with the crown of glory for it is not giuen vnto any to triumph who haue not fought valiantly and subdued their enemies The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field or being entred haue presently yeelded themselues to be the captiues of Sathan but vnto those that fight couragiously and gloriously ouercome If any man saith the Apostle striue for a maisterie he is not crowned except he striue as he ought to doe 2. Tim. 2.5 So the Apostle Iames chap. 1. vers 12. pronounceth the man blessed that endureth tentation for when he is tried or rather as the words are when by triall he shall be found approued he shall receiue a crowne of life which the Lord hath promised to them that loue him Whereby it appeareth that none are crowned vnlesse they striue as they ought and therefore much lesse they which striue not at all that none are blessed but those who are tempted and being tempted endure the temptation that first we must be tried and by triall approoued before were we can receiue the crowne of life § Sect. 5 Lastly Those that will fight against our spirituall enemies are sure of victorie wee may be encouraged to this fight by certaine hope of victorie for we fight vnder the standerd oof Christ Iesus who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely wee might well be discouraged from vndertaking this combat but if wee looke vpon our grand Captaine Christ whose loue towards vs is no lesse then his power and both infinite there is no cause of doubting for he that exhorteth vs to the fight will so helpe vs that we may ouercome August Deficientes subleuat vincentes coronat When wee faint he sustaineth vs and crowneth vs when wee ouercome He hath alreadie ouercome our enemies to our hand and hath cooled their courage and abated their force He hath brused the serpents head so that he shall not be able to ouercome the least of his followers well may he hisse against them but he cannot hurt them for his sting is taken away Sathan was the strong man who possessed all in peace but our Sauiour Christ who was a stronger then he comming vpon him hath ouercome him and taken from him all his armour wherein he trusted and diuided his spoiles Luk. 11.21 22. We fought against mightie enemies and great potentates Eph. 66.12 but our Sauiour hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon the crosse Col. 2.15 and so through death hath destroyed him that had the power of death that is
the diuell that he might deliuer all them which for feare of death were all their life subiect to bondage as it is Heb. 2.14 15. He was indeede a mightie prince of this worldly Canaan Iosh 10.24.25 but our good Ioshua hath subdued him and hath left nothing for vs to doe who are his souldiers and followers but to tread in his necke in token of victorie But we alas are faint-harted like vnto Iether the first borne of Gedeon Iudg. 8.20 21. for though our Sauiour Christ hath conquered these our spirituall enemies and hath put the sword of his spirit into our hands wherewith we might also vanquish them yet we are afraid to draw the sword because we are but fresh water souldiers and white liuered and therefore we had need to encourage our selues not onely by looking on the victorie of our chiefe Captaine but also on the conquest of our fellow souldiers who were weake and fraile like our selues So likewise Christ hath ouercome the world and willeth vs to be of good comfort seeing we shall be partakers with him in his triumph if we wil ioyne with him in his fight Ioh. 16.33 Ioh. 16.33 And though our flesh be a treacherous enemie and stronger to vs then the spirit yet so we will fight against the lusts thereof we shall be sure of victorie for he will assist vs with his holie spirit and therewith enable vs more and more to mortifie this old man and bodie of sinne Well may we take a foyle in this spirituall combat but the Lord wil raise vs vp againe For though we fall yet shall we not be cast off because the Lord putteth vnder his hand as it is Psal 37.24 And the Lord hath promised that he will not suffer vs to be tempted aboue our power but will giue the issue with the tentation that we may be able to beare it as it is 1. Cor. 10.13 and he that hath promised is faithfull and true yea truth it selfe and therefore he will be as good as his word Though therefore Sathan incounter vs with all furie let vs not be faint-harted but couragiously endure his assaults and so in the end the victorie will be ours for if wee resist the diuell he will flie from vs Iam. 4.7 if we fight the Lords battailes valiantly the God of peace shall tread Sathan vnder our feete shortly as it is Rom. 16.20 For the promise of brusing the serpents head made by the Lord Gen. 3.15 doth belong not onely to Iesus Christ our head but also to all those who are members of his bodie § Sect. 6 Let vs not therefore feare to fight against beaten and conquered enemies slothfully pretending our weaknes to withstand these sonnes of Anakim for as one saith Nemo hic non vincet nisi qui vincere noluit Erasm in Enchir milit Christ Euery one shall be a conqueror who desireth the conquest For if we will be the Lords souldiers he will not suffer himselfe to be so much disgraced as to let vs be ouercome by his mortall enemies He hath armed vs himselfe with his owne armour and sent vs out to fight his battailes and therefore he will not haue vs vanquished being fortified with his strength for so should himselfe be ouercome in vs and his weapons would be esteemed weake and insufficient Yea he hath ingrafted vs into his own bodie and we are liuely members thereof and therefore let vs neuer think that all the power of hell shall be able to ouercome vs for what head can with patience suffer his sound members to be pulled from his bodie if he be able to defend them CHAP. IIII. Of the malice of our spirituall enemie Sathan § Sect. 1 ANd so much concerning the reasons which may encourage vs to vndertake this combat now we are to speake of the spirituall warfare it self wherein as in all other warres we are to consider of our preparation to the conflict and the conflict it selfe In our preparation we are first to consider of the state qualitie and condition of our enemies and of our meanes how we may withstand and ouercome them Concerning the first in an enemie who proclaimeth warre against vs we are to consider two things first of his will and secondly of his power For if he haue will to hurt vs and no power he is not to be greatly regarded if power and no malitious and vnreconcilable will he is not so much to be feared but if his power be great and puissant and his will malitious then is it time to looke about vs and to muster all our forces that we may be readie to endure the incounter First therefore concerning the will of our grand and arch enemie Sathan if wee consider thereof aright wee shall finde that it is most malitiously bent against vs Sathans will most malicious so that there is no hope of truce or reconciliation with him though wee could finde in our cowardly hearts to labour and sue for a dishonorable peace with Gods and our enemie For his malice is not newly conceiued but inueterate euen as ancient within a few daies as the world it selfe and much more durable for the world shall haue an end but Sathans malice to mankinde is endlesse because the cause thereof namely the loue and fauour of God toward the faithfull whose estate he doth enuie and maligne himselfe being eternally reprobated shall be endlesse and eternall And this appeareth in the example of our first parents who were no sooner placed in the garden of pleasure and possessed of Paradise but Sathan being almost burst with enuie to see their happie estate neuer rested till he had disgorged his malice and dispossessed them of that happinesse which they enioyed Neither doth he lesse maligne and hate those who being fallen in Adam are raised vp in Christ and haue the fee simple of euerlasting glorie purchased by Christs merit assured vnto them by the spirit of God and a liuely faith And hence it is that the Lord knowing Sathans malice towards his children and that whether he fawneth or frowneth he alwaies seeketh their destruction hath proclaimed open warres betweene vs Gen. 3.15 Gen. 3.15 that we may alwaies stand vpon our guard and not be surprised at vnawares that also wee may not entertaine a thought of peace though Sathan offer it on whatsoeuer conditions for what peace can there be betweene the children of God and the children of Belial betweene the seede of the woman and the seede of the serpent seeing God himselfe from the beginning hath put enmitie betweene them § Sect. 2 But as the malice of Sathan is inueterate Sathans malice ioyned with violence so also it is mortall and deadly not to be satisfied by offering a small iniurie by taking away our goods and good name or afflicting vs with sicknesse no not by taking away our liues for nothing will satisfie him but our finall destruction of body and soule And this his malice is liuely deciphered
an idle oath or his Sabbaoths by following their pleasures or by doing the workes of their callings and yet the same men after they haue fallen into wicked companie who haue inticed them by their words and euil examples to taste of the world and the vanities therof will not sticke to sweare with the swearer and follow their pleasures on the Lords Sabbaoth with the most prophane so hard a thing it is to resist the world when it fauneth on vs. § Sect. 2 But how hard soeuer it seemeth to flesh and bloud How we must resist the temptations of prosperitie yet must wee oppose our selues against this enemie also for without a fight wee can neuer obtaine victorie and without victorie we shall neuer receiue the crowne of glorie And to the end that we may be prouoked to fight against the world and the vanities thereof we are to know that though it faune vpon vs yet it is our mortall enemie though it flatteringly professe it selfe our friend yet in truth it fighteth against our soules vnder Sathans banner for hee is the prince thereof Ioh. 12.31 though it haue hony in the mouth Ioh. 12.31 yet there is deadly poyson in the taile for the end thereof bringeth destruction though it offer vs many pleasing things to allure vs yet they are but baites which intice vs to come within the compasse of Sathans nets of perdition Let vs consider that though it maketh a shew and seemeth a pleasant place like the paradise of God yet it is a Sodome of sinne which one day the Lord will destroy with fire and brimstone Gen. 13.10 and therfore let vs with righteous Lot haste out of it neuer turning back with a desire to enioy the vanities thereof for the world wholy lieth in wickednesse as it is 1. Ioh. 5.19 1. Ioh. 5.19 Let vs remember that it is impossible to serue God and this Mammon Matth. 6.24 1. Ioh. 2.15 Mat. 6.24 to loue the world and God also For if any man loue the world the loue of the father is not in him 1. Ioh. 2.15 and as the Apostle Iames telleth vs The amitie of the world is enmitie with God and whosoeuer will be a friend of the world Iam. 4.4 maketh himselfe the enemie of God Iam. 4.4 Neither let vs desire the loue of the world for it loueth those onely which are her owne as for those whom Christ hath chosen out of it Ioh. 15.19 those the world hateth nay therefore hateth them because Christ hath chosen them as it is Ioh. 15.19 Let vs remember that it wil be to smal purpose to enioy these worldly pleasures of sinne for a season and in the end plunge our selues into euerlasting death that the worlds musicke is but the Syrens song which allureth vs to make shipwrack of our soules on the rockes of sinne and while it tickleth the eare it woundeth vs to the very heart that though the cup which it offereth be of gold and the drinke sweete in taste yet it is deadly poyson in operation for they that drinke thereof are so lulled asleepe in pleasures and securitie that they neuer awake out of their spirituall lethargic or if they doe yet like Sampson without strength to resist the spirituall Philistines after the world like Dalila hath lulled them a while in her lap of carnall pleasures Let vs remember that they who drinke of this cup of voluptuous vanities must afterwards drinke of that cup spoken of Psal 75.8 that is Psal 75.8 that is the cup of Gods wrath and shall be tormented in fire and brimstone for euermore Apoc. 14.10 as it is expounded Apoc. 14.10 Let vs remember that the worlds chiefe good is vncertaine in getting and momentanie and mutable in the possession it being euery day readie to leaue vs or wee to leaue it Lastly let vs remember that for this short inconstant and vaine ioy we lose an eternall waight of vnspeakable glorie and plunge our selues into grieuous and endlesse miserie What therefore will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Mark 8.36 Mark 8.36 And if wee haue these meditations continually running in our mindes then shall we easily stop our eares at the first hearing of this Syrens song then shall we constantly go forward in our pilgrimage towards our heauenly home and though honours stand before vs riches on the one hand pleasures on the other alluring vs to enter into the broad way which leadeth to destruction yet shall we not forsake the straight path which leadeth vnto life euerlasting how vnpleasant soeuer it seemeth to flesh and bloud § Sect. 3 But if the world cannot thus preuaile then doth she turne her smiles into frowns How the world tempteth by aduersitie her allurements into threats her beds of pleasures into miseries and afflictions her glorious offers of honours and riches to proude menacings of pouertie and ignominie all which being terrible in the eyes of flesh and bloud so farre preuaile with some that they moue them to make shipwracke of faith and a good conscience and being wearie in trauailing through this desart and vnpleasant wildernesse vnto the land of promise they desire to returne back into the bondage of the spirituall Pharaoh that they may quietly sit by the flesh-pots of Egypt Numb 11.5 and glut themselues with the cucumbers and pepons of carnall pleasures that is they chuse rather to walke in the broad way which leadeth to destruction because it is delightfull than in the narrow way which leadeth to euerlasting life because they must passe through the briars of affliction and thornes of tribulation before they can receiue the crowne of glorie they preferre the pleasures of sin for a season before the recompence of reward which God hath promised euen the eternall ioyes of the kingdome of glorie So vnpleasant a thing it is for flesh and bloud to denie it selfe and to take vp the crosse and follow Christ But though the world be farre more terrible to looke vpon when it frowneth then when it fawneth yet is it farre lesse dangerous For oftentimes this poyson of aduersitie is so tempered and corrected with those holesome preseruatiues of faith hope patience and humilitie that in steed of killing vs it doth but purge away our corrupt humours of sinne though the world whip vs yet thereby it correcteth vs and makes vs better though it burne vs in the fire of afflictions yet it doth not consume but rather refine vs from our drosse though like a stormie winde it shaketh vs yet in steed of blowing vs downe it causeth vs to take more deepe roote in all vertue and goodnes in a word as it plaieth the schoolmaster in scourging vs so also in instructing teaching vs to know God and to know our selues to know the vanitie of the world and to labour after a more permanent felicitie § Sect. 4 Notwithstanding How we are to
fit to oppose against the subtill policie of our spirituall enemie That is wee must continually heare and meditate in Gods word which will make vs wise and skilfull in descrying all Sathans stratagems and also in preuenting them being discouered For howsoeuer in the darke night of ignorance and error we may easily fall into his ambushments yet the light of Gods word shining vnto vs will plainly disclose them to the eyes of the most simple But besides this theoreticall wisedome seated in the vnderstanding there is also a practicall or operatiue wisedome required in Gods word which sheweth it selfe in our affections and actions And it consisteth in the feare of the Lord that is true godlinesse and sinceritie of heart Of this Iob speaketh chap. 28. verf. 28. Iob. 28.28 Psal 111.10 The feare of the Lord is wisedome and to depart from euill is vnderstanding So Psalm 111.10 The feare of the Lord is the head or beginning of wisedome And Pro. 28.7 he is called a wise sonne which keepeth the law Pro. 28.7 So that our chiefe wisedome consisteth in the feare of the Lord and in a godlie endeuour of performing obedience to the Lords commandements If therefore we would attaine vnto such spirituall wisedom that we may resist our spirituall enemie wee must be conuersant in hearing and reading the word of God meditating therein with the Prophet Dauid both day and night Psal 1.2 and withall we must by all meanes seeke the feare of the Lord labouring to leade our liues in a constant course of true godlines And though wee are full of infirmities yet at least let vs haue an holie endeuour to perfourme seruice vnto God in truth vprightnes and integritie of heart And so wee may assure our selues that though we be neuer so simple and foolish by nature yet shall wee be wise enough to withstand and ouercome our spirituall enemies for the Lord who is wisedome it selfe will direct vs in our waies and he also will so infatuate this cursed Achitophel and turne his wisedome into foolishnes that wee shall neuer thereby be hurt or circumuented But on the other side though wee be neuer so wise in carnall wisedome and though our heads be a storehouse of politike stratagems yet if wee neglect Gods word and voluntarily giue our selues ouer vnto sinne and disobedience we shal be so besotted with follie that Sathan will easily deceiue and circumuent vs. An example whereof wee haue in our first parents who though they were more wise by creation than euer were any liuing Christ excepted yet when they cast the word of God behinde their backe giuing more credit to Sathans suggestions and withall transgressed Gods commandement their wisedome was turned into ignorance and follie and they became an easie pray to their malitious enemie And whereas they thought by that meanes to haue gone beyond the Lord in policie and to haue obtained a farre greater measure of knowledge and glorie they were in steed therof besotted with follie and ouerwhelmed with ignominie and shame by being made the bondslaues of sinne and Sathan And thus also the heathen neglecting the true worship of God and giuing themselues to idolatrie became fooles whilest they professed themselues very wise Rom. 1.22 as the Apostle witnesseth Rom. 1.22 for the Lord destroyeth the wisedome of the wise and casteth away the vnderstanding of the prudent 1. Cor. 1.19 as it is 1. Cor. 1.19 Seeing then our chiefe wisedome consisteth in the studie of Gods word and in vprightnes of hart integritie Christian sinceritie and simplicitie and in a holie care of perfourming obedience to Gods will let vs therefore continually meditate in Gods word Psal 119. and with the Prophet Dauid make it our counsellor Psal 119. And whensoeuer Sathan doth assault and tempt vs to sinne let vs haue recourse to this our counsellor the word of God there inquiring whether that whereunto we are tempted be lawfull or no and if it tell vs that it is a sinne let vs with all care and conscience auoide it for though Sathan lay ouer it neuer so faire a glosse and intice vs to the committing thereof by offering vnto vs the greatest pleasures riches and honours of the world yet let vs assure our selues that he thereby seeketh to circumuent vs and to purchase worldly vanities he inticeth vs to sell our soules and therefore in Christian wisedome let vs auoide his stratagems CHAP. IX Of the spirituall armour described Eph. 6. § Sect. 1 ANd thus haue I shewed the nature and qualitie of our enemie against whom wee must fight both in respect of his wil and also his power consisting in his strength and policie and also I haue shewed some meanes which in our preparation against him we must vse carefully that wee may withstand him namely by opposing against his malitious will christian resolution against his strength the omnipotent power of Gods might against his subtil policie christian wisedom consisting in the knowledge of Gods word and true integritie and simplicitie of heart That the weapons of our Christian warfare must be spirituall Now wee are to speake of the last meanes which we are to vse in our preparation immediatly before our combat that is we are to arme our selues against the encounter and to this end because we are but fresh-water-souldiers of small experience let vs take the counsaile and aduice of the Apostle Paul one of Gods chiefe champions and expert souldiers as he setteth it downe Eph. 6.11 c. Eph. 6.11 12 13 14 c. where first he describeth the quality and as it were the mettall of our armour in which respect hee telleth vs that wee must put on the armour of God which is spirituall and that our weapons and armour must not be carnall 2. Cor. 10.4 For being of this nature though they were neuer so strōg they were to no purpose seeing our enemie is spiritual neither do we wrestle against flesh blood but against principalities Eph. 6.12 powers and spirituall wickednesses as it is Eph. 6.12 In vaine therfore it were with the Papists to seeke to defend our selues with holy water or Crucifixes or ragges and reliques of Saints from the violent assaults of this our enemie or els with desperate hacksters to trust in our sword buckler and speare for well is that verified of this spirituall Leuiathan which the Lord speaketh of the earthly Leuiathan Iob. 41.17.20 When the sword doth touch him he will not rise vp Iob. 41.17.20 and he laugheth at the shaking of the speare And therefore when we are to encounter this great Goliah we are to lay aside the carnall weapons of Saul 1. Sam. 17.39.44 which are altogether vnfit for a Christian seruing rather to burthen and so hinder him than to defend and further him in this spiritual combat and we are to go against him in the name of the Lord strengthened in the power of his might putting on vs the armour of
God that is such diuine and spirituall armour as the Lord hath giuen and appointed vs to vse For it is not sufficient that we prepare vs this armour if we let it lie by vs or suffer it as it were to hang vpon the walles there to rust without vse but we are to put it on and keepe it fast buckled vnto vs both night and day that wee may be alwaies in readines to endure the assault of our enemies § Sect. 2 Neither is it enough that wee put on one peece of the armour That we must put on the whole armour of God and like young souldiers leaue off the rest for lightnes sake or els through foole-hardines to shew needlesse valour we must not put on the helmet of saluation and leaue off the breast-plate of righteousnes nor take vnto vs the girdle of veritie and the shield of faith and cast away from vs the sword of the spirit but we are to put on the whole armour of God and like valiant souldiers who meane indeede to stand to it wee are to arme our selues at all points in compleat armour of proofe which will keepe vs from fleeing and our enemie from ouercomming For if we take none of the Christian armour or but some of the lightest parts if wee take the shield of faith and leaue behinde vs the breast-plate of righteousnes we shal either desperatly fight and be ouerthrowne in the battaile or els cowardly runne away and forsake the field But on the other side if we buckle vnto vs the whole armour of God we shall not neede to flee away for feare being so well defended nor to doubt of victorie for we shall surely ouercome the Lord hauing hauing giuen and we hauing receiued this armour to this end as the Apostle noteth vnto vs in these words that you may be able to stand against the assaults of the diuell or his treacherous ambushments as the word here vsed signifieth So that the Lord hath giuen vs this armour and we put it on to the end that we may be enabled to resist Sathan and therefore seeing it is armour of Gods own making and bestowing we may assure our selues that he will not suffer his workmanship and gift to be so much disgraced as that sathan should pearce thorow it and wound vs. For the Lord knoweth the force of Sathans darts bullets of temptation and he hath made his armour high proofe and therefore strong enough to repell all the batterie of Sathans suggestions § Sect. 3 The necessitie of the spirituall armour And that we may be the rather stirred vp with all care and diligence to prouide and buckle fast to vs the armour which he after describeth he sheweth the necessitie thereof by describing the daungerousnes of our enemies who being not flesh and blood but principalities powers worldly gouernours princes of the darknes of this world and spirituall wickednesses which are in high places cannot possibly be resisted by our owne strength and meanes And therefore for this cause he willeth vs to take vnto vs the whole armour of God that we may be able to resist in the euill day that is the time of temptation VVhat is meant by the euill day which is therefore called the euill day partly because therein Sathan tempteth vs vnto euill and partly because it is a time of trouble aduersitie and affliction when Sathan sifteth vs with his temptations And thus the euill day is taken Psal 41.1 Psal 41.1 The Lord will deliuer him in the euill day that is as our translation also reades it in the time of trouble Eph. 5.16 And thus also it is vsed Eph. 5.16 Redeeming the time because the daies are euill that is full of troubles and afflictions And therefore Beza doth translate in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempore aduerso the time of aduersitie By which we learne not to esteeme our spirituall fight as a May-game but as a time of trouble and aduersitie wherein wee are assaulted by mightie enemies and oftentimes foyled and wounded and therefore we must not voluntarily runne into temptations seeing the time of them is euill and full of trouble but rather feruently pray vnto the Lord that hee will not leade vs into temptation considering our owne weaknes and our enemies power or if it please him to make triall of vs that he will not suffer vs to fall therein but that he will deliuer vs from euill for as much as the kingdome and power and glorie is his alone and therefore he is of power sufficient to saue and deliuer vs. That we must not cowardly flee in the spirituall conflict But as we are not securely to rush into the field of temptation against our spirituall enemies so wee are not when our enemies sound the alarum to battaile and assault vs cowardly to cast downe our weapons and to runne away for the Apostle would not take away from vs true valour and Christian fortitude but carnall securitie and retchlesnes and therfore though our enemies be mightie and the time of temptation full of trouble yet he biddeth vs not to cast off our armour and to runne away wholie despairing of victorie but he exhorteth vs for this cause to take vnto vs the whole armour of God that wee may be able to resist in the euill day and hauing finished all things may stand fast that is hauing put our enemies to flight and obtained the victorie we may like conquerors stand last in the field as it were triumphantly insulting ouer them whereby hee intimateth thus much that if wee will take vnto vs the whole armour of God how weake soeuer wee be in our selues yet shall wee be enabled to resist our spirituall enemies in the euill day and not onely so but also obtaine victorie and triumph ouer them § Sect. 4 And therefore hee willeth vs not to be dismaied That euery one must abide in his vocation neither with our enemies power nor our owne trouble but to stand to it saying vers 14. Stand therefore by which word hee intimateth vnto vs diuers duties first as in the campe euery man hath his place appointed him and his proper colours vnder which he is to keep him so all Christian souldiers haue their stations that is their vocations whereunto they are called of God within the limits whereof they are to containe themselues and these are first their generall calling whereby they are intertained into the Church militant which is Gods campe or armie where they are to fight vnder the standerd of their captaine Christ and secondly their speciall callings whereby there is appointed to euery member of the militant Church a certaine standing and particular and proper duties and functions which he is to execute as it is in the armies of earthly princes First therefore wee must containe our selues within our generall vocation and station that is wee must keepe vs in Gods armie and campe the Church militant for as those
not in all that is written in the booke of the law to doe it Galat. 3 10. Rom. 8.8 Gal. 3.10 that they who liue according to the flesh cannot please God Rom. 8.8 that the burthen of sinne cannot be light seeing it pressed out of Christ himselfe a bloudie sweate c. On the other side if hee aggrauate the hainousnes of our sins to the end hee may draw vs into despaire of Gods mercie let vs say Ezec. 18.23.32 it is written I will not the death of a sinner saith the Lord but that he repent and liue Ezech. 18.23.32 And that Iesus Christ came into the world to saue sinners 1. Tim. 1.15 Matth. 9.13 1. Tim. 1.15 And that he came not to call the righteous but sinners to repentance Matth. 9.13 Ioh. 3.16 If he tempt vs to the loue of the world and to the seruice of this vnrighteous Mammon let vs answer him Matth. 6.24 that it is impossible to serue two masters of such contrarie disposition as it is written Matth. 6.24 That if wee loue the world 1. Ioh. 2.15 Iam. 4.4 the loue of the father abideth not in vs 1. Ioh. 2.15 That the amitie of the world is enmitie against God Iam. 4.4 Contrariwise if renouncing the world and endeuouring to serue the Lord in vprightnes and in truth hee seeke to draw vs from our integritie by threatning afflictions and persecution wee are to strengthen our selues and resist him with the sword of the spirit remembring that they are blessed which suffer persecution for righteousnes sake Matth. 5.10 1. Tim. 3.12 for theirs is the kingdō of heauen Mat. 5.10 That all that will liue godly in Christ Iesus shall suffer persecutiō 1. Tim. 3.12 That whosoeuer loseth any thing for Christs sake Matth. 19.29 shall receiue in recompence an hundreth fold more and haue euerlasting life to boote Matth. 19.29 If he tempt vs to the neglect of Gods word wee are to tell him that all Christs sheepe heare his voyce and follow him Ioh. 10.27 Ioh. 8.47 Ioh. 10.27 That whosoeuer is of God heareth Gods words Ioh. 8.47 that they who know God heare his ministers whereas he that is not of God heareth them not 1. Ioh. 4.6 And if he obiect that wee cannot heare it without great labour and cost wee are to remember that whosoeuer is a wise Merchant fit for the kingdome of God will rather sell all he hath to buy this precious pearle than be without it Matth. 13.44 45 46. Mat. 13.44.45 On the other side if he tempt vs to content our selues with the bare hearing thereof neglecting obedience thereunto we are to tell him that not the hearers of the word Rom. 2.13 but the doers thereof shall be iustified Rom. 2.13 that they who are hearers of the word and not doers also doe deceiue themselues Iam. 1.22 if they thinke hereby to haue any assurance of eternall life Iam. 1.22 That not euery one who saith Lord Lord that is Matth. 7.21 maketh a goodly profession of religion shall enter into the kingdome of heauen but he that doth the will of the father who is in heauen Matth. 7.21 So when he tempteth vs to pride wee are to say vnto him Sathan I may not yeeld vnto thy temptation for it is written God resisteth the proude but giueth his grace to the humble 1. Pet. 5.5 1. Pet. 5.5 If he tempt vs to couetousnes we are to resist him saying it is written 1. Tim. 6.10 that the desire of money is the roote of all euill 1. Tim. 6.10 If to carking care wee are to tell him that the Apostle exhorteth vs to cast all our care on the Lord for he careth for vs 1. Pet. 5.7 1. Pet. 5.7 If to vnthriftie mispending of Gods gifts and carelesse consuming of our estates wee are to tell him that he that prouideth not for his familie 1. Tim. 5.8 is worse than an Infidell 1. Tim. 5.8 § Sect. 3 And thus may we repell the violence of all Sathans temptations and giue him the soyle if wee will take vnto vs the sword of the spirit That it behooueth vs to be skilfull in handling the sword of the spirit and skilfully vse the same in the fight for it is not sufficient that we haue this sword lying by vs nor to be able to shew the goodnes thereof in discourse if in the meane time we neuer draw it out to fight the spirituall combat but let it rust in the scabberd but we must alwaies haue it readie for the combat and as it were naked in our hands that wee may strike home and cut off all the temptations of Sathan and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof for though a man haue an excellent weapon yet if he know not how to vse it it will little helpe him either to defend himselfe or offend his enemie so if a man haue this two edged sword of Gods word and haue no skill to rule it he will strike flatlong and not cut and sometime wound himselfe in stead of hurting his enemie yea so politike a warriour is Sathan against whom we fight that if wee be not skilfull in the vse of this sword he will turne the edge and point thereof against our selues and so in stead of defending vs it will like the sword of Goliah be readie for the enemie to cut off our owne head And therefore it behooueth vs to come into Gods schoole continually that there we may learne how to vse and handle this sword of Gods word so cunningly that wee may resist Sathan in all his assaults and giue him no aduantage in the fight Otherwise he will vse it to our own ouerthrow for if hee durst fight against our Sauiour Christ with his owne weapon the word of God whose knowledge was exquisite and without measure saying It is written how much more busie will he be in vsing it against vs who haue not attained vnto the least part of his skill The folly of those who neglect this spirituall weapon Whereby appeareth first the carnall retchlesnesse of many men who as though there were no enemie to assault them haue not this weapon in their houses at all or if they haue yet they bestow more time in prophane exercises than in studie how to vse the sword of the spirit for their owne defence or at least trusting to their owne skill as sufficient in it selfe they seldome come to the Lords schoole where they might learne to vse the weapon of Gods word for their best aduantage Secondly hereby appeareth the wicked practise of the enemies of Gods truth who take from Gods people this sword of the spirit which the Lord hath giuen vnto all for their defence Neither doth the Apostle in this place exhort onely the Clergie to take this weapon but all Christians whatsoeuer who are assaulted with their
perseuerance in praier for it is not sufficient to pray earnestly and feruently for a spirt but we must continue therein expecting the Lords leisure And vnto this we are exhorted Rom. 12.12 continuing in prayer Rom. 12.12 So the Prophet Dauid perswadeth to expect and waite for the Lord Psal 27.14 and to bee strong in continuing constantlie in our course and then in the end God will comfort our hearts Psal 27.14 And the Apostle Paul willeth vs to pray incessantly 1. Thess 5.17 like importunate suiters who will haue no nay though they receiue many denials To this dutie our Sauiour encourageth vs by the parable of the vnrighteous Iudge who though hee neither cared for man nor feared God Luk. 18.1 yet was moued through importunitie to do the poore widow iustice and therefore our heauenly father will much more graunt the importunate suites of his elect VVhy the Lord delaieth to graunt the petitions of his children especially hauing bound himselfe thereunto by his most gracious promises True it is that the Lord doth many times deferre to graunt the prayers of his children as though he heard or regarded them not when as in truth he neuer delayeth any of their lawfull suites vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire as when hee giueth spirituall graces in stead of earthly benefits or els that thereby he may moue them to pray more feruently and so exercise and increase their faith hope and patience or that he may shew these his graces to the praise of his glorie who hath bestowed them both to others and the parties themselues or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits after by long suite wee haue obtained them which wee would not so greatly regard if he bestowed them at the first motion A notable example hereof we haue in the Canaanitish woman both for our comfort and imitation Matth. 15. Matth. 15. To whose prayers our Sauiour Christ gaue as it seemed no eare and when he did take notice of her suite he giueth her a double repulse first by telling her that he was sent onely to the lost sheepe of the house of Israel and when this would not moue her to surcease her suite he vseth a more bitter deniall telling her that it was not fit to take the childrens bread and to cast it to whelpes but when she was not hereby discouraged nor her faith extinguished but rather of a sparke increased to a great flame at the last she doth not onely receiue what she desired but also was sent away with great commendation But wherefore did not our Sauiour graunt her petition at the first hearing Surely not that he grudged her her suite or was loth to entertaine it but to the end that he might make her more earnestly implore his helpe and manifest to all the world her singular faith and lastly that she might be an example to vs for our imitation both to encourage vs in asking of God the supplie of our wants and also to perseuere in prayer though at the first God seemeth not to regard vs yea though wee receiue diuers repulses and many discouragements which if we perfourme wee shall haue a notable testimonie of a true faith when as we can patiently abide the Lords leisure though hee doe deferre his helpe Esa 28.16 for he that beleeueth will not make haste as it is Esa 28.16 and in the end wee shall be sure to obtaine our godly and honest desires if not as we would yet as it shal be most for our good and withall eternall blessednes For the Lord is the God of iudgement and blessed are all they that waite for him Esa 30.18 as it is Esa 30.18 When therefore we are assaulted by our spiritual enemies and readie to faint in the combat of temptations let vs call vpon the Lord for his assistance that wee may be freed from danger and deliuered from them and if the Lord doe seeme to deferre his helpe and suffer vs still to beare the brunt of the battaile after wee haue many times implored his assistance yet let vs not be discouraged but constantly perseuere in prayer assuring our selues that the Lord will either free vs from the temptation or els giue vs strength to endure and ouercome it for hee hath promised that he will not suffer vs to be tempted aboue our power but that he will giue a good issue to the temptation that wee may be able to beare it and he is faithfull and true of his word 1. Cor. 10.13 as it is 1. Cor. 10.13 It may be that the Lord wil not quite free vs from the skirmish of temptation though we haue often desired it of him either because he would further trie our Christian valour and exercise our faith or restraine vs from sinne especially spirituall pride to which wee are too too subiect as wee may see in the example of Paul who being buffeted by the messenger of Sathan besought the Lord thrice that he might depart from him but the Lord answered that his grace which he bestowed on him was sufficient and that his power was made manifest in the Apostles weaknes as appeareth 2. Cor. 12.8 9. 1. Cor. 12.8.9 Now the cause why the Lord would not altogether release him was that he might be humbled hereby the pricke of the flesh letting out the winde of vaine glorie which would haue puffed him vp by reason of the multitude of reuelations which hee had receiued Let vs not therefore send for the Lords assistance as it were by poste and prescribe the Lord a time with the Bethulians wherein if we be not relieued we will faint and cowardly yeeld for that which the Prophet speaketh from the Lord concerning the vision may fitly bee spoken of the Lords aide and helpe Though it tarie watch Hab. 2.3 for it shall surely come and not stay Habac. 2.3 § Sect. 6 The last thing required in our prayers is Prayer to be made for all the Saints that wee doe not onely pray for our selues but also for all the Saints For wee are fellow members of the same bodie wee are fellow souldiers which fight vnder the same Captaine Iesus Christ and consequently their victorie is our victorie and their foyles are our foyles As therefore souldiers do not only stand vpon their seuerall guards but ioyne their forces together whereby it commeth to passe that they who being scattered might easily be ouercome hauing vnited their forces are vnresistable so wee are not onely to stand vpon our owne defence but to ioyne in prayer with the whole Church militant and then shall not our spirituall enemies stand against vs for of the praier of one righteous man auaileth much Iam. 5.16 being feruent and effectuall of what efficacie and power are the prayers of all the righteous ioyned together No armour appointed for the backe
sâ—…cts or rob the Church of her liuings that is God himselfe of his right He commeth to Magistrates and Iudges and offreth vnto them great bribes if they will peruert iustice and so purteth out their eyes that they cannot see right from wrong for Deut. 16.19 reward blindeth the eyes of the wise and peruerteth the words of the iust as it is Deut. 16.19 If he see one in office couetous he promiseth great reuenewes and stately houses if hee will deceiue the Prince of their right and oppresse the subiect with grieuous extortion and the like offers he maketh to couetous gentlemen if they will build their houses with the blood of their tenants and by grinding the faces of the poore and by inhaunsing their rents and increasing their fines to such vnreasonable rates that the poore tenant can scarce with the sweate of his face earne his bread Neither doth hee angle with this baite in the Court and countrie onely but he thinketh it fit for the citie also for he commeth to the couetous Merchant and promiseth him that in such a countrie he shall haue good trafficke if hee will dissemble his religion that is denie Christ before men he offereth to the shop-keeper increase of wealth if hee will vse false waights measures and false lights or els sell such wares as are neither profitable for the Church nor Common-wealth or adulterate and falsifie his stuffe by mixing bad with good or aske double the price swearing that it cost him more than afterwards himselfe is contented to take in a word if in buying and selling he will vse fraud lying swearing and forswearing hee promiseth to make him a rich man though oftentimes hee deÌ„ceiueth him for in stead of increasing in wealth by these vngodly practises oftentimes he becomes bankerupt the Lord laying his curse on those wicked meanes without whose blessing the builder buildeth and the labourer laboureth but in vaine as it is Psal 127. 1.2 Psal 127.1.2 So also he commeth to the Artificer and telleth him that if he will be rich he must make sale ware and what is that such as is sleight and altogether vnfit for vse as though that were most fit for sale which is sleight and altogether vnprofitable And so common nowadaies is this fault that no greater dispraise can be giuen than to say it is sale ware as though now nothing which is good and substantiall were fit to be sold And with these and such like snares doth Sathan intangle those that are couetous and haue set their hearts vpon the earthly Mammon which I haue the longer stood vpon because it is a temptation most dangerous neither doth Sathan by any meanes more easily sacke our soules and spoile vs of Gods graces than when hee ascendeth by these golden ladders or maketh a breach in our hearts with these rich bullets § Sect. 3 If Sathan see men proud and vaine-glorious How Sathan tempteth the vaine-glorious to sinne then he inticeth them to sinne by offring them gorgeous attire farre vnfitting their state and callings and so causeth them to commit a great absurditie for whereas our Sauiour Christ saith that the bodie is of more worth than raiment they make their raiment of more worth than their bodies in other mens iudgement and preferre gay apparell before the health of their soules in their owne estimation for that they may iet it out in rich attire they vse vnlawful meanes either by iniuring and oppressing their inferiours or at least by keeping the poore from their right for their superfluitie of wealth was not giuen them to spend in such excesse but that they should like the Lords Almners relieue the poore with their surplussage and by both they wound their soules with sinne and without repentance plunge them into euerlasting death So also Sathan taketh aduantage of our complexion and temperature by tempting the Sanguine to pleasure and lust the Flegmaticke to idlenes and sloth the Melancholicke to enuie and malice the Cholericke man he prouoketh to quarrels and braules and inticeth him to take reuenge by aggrauating the iniurie and suggesting that it will be great disparagement to put vp such a wrong In a word Sathan carefully obserueth to what sinne we are most prone by nature custom or occasion and to that he eggeth vs forward vnto which our owne lusts leade vs changing his temptations as we change our affection And therefore the Apostle Iames telleth vs that whosoeuer is tempted Iam. 1.14 is drawne away by his owne concupiscence because Sathan neuer assaulteth vs but he is sure that the flesh will further him in his temptations § Sect. 4 And thus haue I discouered Sathans first stratagem which he vseth in tempting vs to sinne Of the meanes to defeate Sathans former policies which if wee would withstand and defeate we are as carefully to obserue our own nature and disposition that wee may finde to what vices we are most prone and so with greater watchfulnes we may auoide them For as when a citie is besieged the inhabitants will most strongly man that place which by nature is most weake and assaultable because they know that the enemie will giue the onset there where he is like to finde the easiest entrance so wee being besieged with our spirituall enemies are most carefully to obserue where our soules are weakest to make resistance and ouer that part wee are to watch with greatest diligence assuring our selues that there Sathan will plant all his engines of batterie that hauing made a breach hee may enter and surprize vs. Ierem. 17.9 And because the heart of man is deceitfull aboue all things and none but God know it let vs summon it often before the throne of Gods iudgement and examine it by his law that thereby wee may see our secret corruptions and after labour to kill and mortifie them If we finde that wee be ambitiously affected wee are to vse all good meanes that true humilitie may bee wrought in our hearts and whensoeuer honours being offred we are tickled with ambitious and aspiring thoughts let vs suspect that vnder honour Sathan hath hid a hooke to catch vs. And therefore before wee accept it wee are to examine our selues whether we be fit for so high a place and whether we can attaine thereto by honest and lawfull meanes and whether the place it selfe be such that therein we may glorifie God benefit his Church and keepe a good conscience So if we finde that we are addicted vnto pleasures wee are with all care to studie and practise true mortification and when any pleasures are offred vs wee are to looke narrowly into them that we may discerne if Sathan hath not laid vnder them a snare to intrap vs either by tempting vs to pleasures which are vnlawfull or to the immoderate vse of those which be lawfull and as we loue the saluation of our soules let vs auoide the baite when we see the snare In like manner if wee finde that we
carefull in withstanding this dangerous assault for there is not any one temptation wherewith Sathan preuaileth more than by perswading men to content themselues with a ciuill kinde of honestie which is destitute of religion and the true feare of God And to this end let vs consider that ciuill honestie seuered from true pietie is but glorious iniquitie for when wee haue attained to as great a measure thereof as possibly we can in this age of corruption we shall come short in diuers duties of many of the Heathens who haue excelled in these morall and ciuill vertues and consequently when we are at the best we shall be but honest Infidels and good natured worldlings if wee doe not ioyne thereunto the duties of pietie And how goodly a shew soeuer our workes make in the eyes of men yet are they odious in Gods sight if they be not done in knowledge and grounded on Gods word and commandement but in ignorance and according to our own inuentions and the fond conceit of our blind vnderstanding if they proceede not from the true loue of God which is the onely fountaine of all acceptable obedience but from the loue of our selues and other carnall respects if they bee not the fruites of a liuely faith but done in ignorance and infidelitie for what soeuer is not done in faith is sinne Rom. 14.23 Heb. 11.6 as it is Rom. 14.23 and therefore cannot please God Heb. 11.6 By which we are not to vnderstand an historicall faith whereby wee know and are assured that those workes wee doe are commanded in Gods word but a true iustifying faith which doth applie vnto vs Christ Iesus and all Gods mercifull promises made in him For that our workes may be acceptable before God there is required first that our persons bee acceptable vnto him neither can any thing we doe please him so long as we remaine his enemies in which state we are by nature till wee are reconciled in Christ our Mediatour as appeareth Rom. 5.10 Rom. 5.10 Col. 1.20 Now vnlesse we haue faith we cannot apply vnto vs Christ nor his merits and righteousnes by whom onely wee are reconciled vnto God and consequently we remaine Gods enemies who can doe nothing pleasing in his sight Secondly the best of our workes are imperfect and mingled with many corruptions and therefore cannot abide the examination of Gods exact iustice till their imperfections be couered by Christs righteousnesse and their corruption washed away with his most precious bloud now Christ and his merits cannot by any other meanes be applied vnto vs but by the hand of a liuely faith Lastly if all our works and honest dealing be not done in zeale of Gods glorie referred to this end that Gods name may be magnified they are not acceptable before God for the cause why he would haue our light shine before men is that he our heauenly father may be glorified Matth. 3.16 as it is Matth 5. 16. and the maine and wherefore wee should haue our conuersation honest amongst the Gentiles and vnbeleeuers is that they which speake euill of vs as of euill doers may by our good works which they shall see glorifie God in the day of their visitation 1. Pet. 2.12 as it is 1. Pet. 2.12 And therefore let not Sathan deceiue vs in perswading vs to rest in ciuill honestie for if it be seuered from true pietie from sauing knowledge from sincere loue of God iustifying faith and a zeale of Gods glorie it will not be acceptable in Gods sight as proceeding from the loue of our selues and other carnall respects namely to obtaine praise or profit thereby § Sect. 5 And thus Sathan dealeth with ciuil worldlings But if those which he incountreth be professors of religion How Sathan dealeth with professors of religion then hee seeketh to perswade them that if they outwardly perfourme the duties of pietie as the hearing of Gods word the publike and priuate calling vpon Gods name the frequent receiuing of the Sacraments if they attaine to the knowledge and profession of religion and can tip their tongues with godlinesse then they may liue how they list amongst their brethren neglecting all the duties of the second table so they outwardly obserue the first for though they be barraine of good workes destitute of charitie filled with pride addicted to couetousnesse oppression and all deceitfull dealing yet they shall be iustified by their faith and approoued of God for their outward profession sake But let such men know that this is a notable stratagem of Sathan to cause vs to fall into his secret ambushments to our destruction That pietie and honestie are inseparable which if they would preuent and auoide let them consider that pietie and charitable honestie are two such twinnes as are borne liue and dye both together that they are the life and soule of a Christian which cannot possiblie be seuered that it is as possible for the good tree to bring foorth bad fruite for the fire to be without heate and the Sunne without light as it is for a liuely faith to be voide of good workes true profession to be seuered from holie practise and iustification before God from sanctification and holinesse of life before men that whosoeuer braggeth of his loue to God and loueth not his brethren is a liar and there is no truth in him 1. Ioh. 4.20 1. Ioh. 4.20 that though they professe themselues the children of God yet if they doe not the workes of righteousnes as well as the workes of pietie and loue their brethren they are in truth the children of the diuell 1. Ioh. 3.10 Rom. 2.13 as appeareth 1. Ioh. 3.10 that not the hearers of the word but the doers thereof are iustified Rom. 2.13 that not euery one who saith Lord Lord shall enter into the kingdome of heauen Matth. 7.21 but they who doe the will of the father which is in heauen Matth. 7.21 that they deceiue themselues who looke to be saued by hearing the word Iam. 1.22 if they practise not that which they heare Iam. 1.22 for in stead thereof they shall plunge themselues into deeper condemnation For the seruant that knoweth his masters will and doth it not Luk. 12.47 shall be beaten with many stripes Luk. 12.47 And it shall be more easie for Tyre and Sidon Sodome and Gomorrah Mat. 11.21 who had not the Gospell preached amongst them nor saw Christs miracles than for Corazin and Bethsaida which enioyed both Matth. 11.21 for there as he giueth great meanes of knowledge there hee expecteth great fruites in practise and as hee will be honoured in all so especially in those that come nigh vnto him as it is Leuit. 10.3 Lastly Leu. 10.3 that the sentence of saluation and damnation shall not be giuen according to our words and profession but according to our deedes and the holie practise of the workes of mercie and Christianitie which are the inseparable fruites and
against two or three assaults of our spirituall enemie but wee must be readie to answere all obiections and not so wholie incline to one side and to the defending one part as that in the meane time wee leaue the other naked to bee wounded with Sathans blowes And to the end we may the rather be encouraged to stand constantly in our defence wee are to know that when Sathan doth so often shift his temptations and in a short distance of time doth seeke to bring vs into quite contrary vices The oft changing of Sathans temptations a probable signe that he doth not preuaile it is a manifest signe that he doth not yet preuaile for as no enemie is so foolish as will after that hee hath made one sufficient breach for entrie or forced one gate of the citie go from that to another but rather enter where the way is made so Sathan laying siege to our soules would not seeke to make a new battrie with his temptations if the former had made way for him to enter and surprize vs he would not tempt vs to pride and presumption if he had ouercome our faith and plunged vs into despaire hee would neuer transforme himselfe into an angell of light if he could haue ouercome vs in his owne likenes he would neuer tell vs of Gods mercie if hee had alreadie ouerwhelmed vs with the sight of our sins and consideration of Gods iustice nor yet of Gods iustice if he could keepe vs in carnall securitie by setting before vs his mercie but that way whereby he perceiues he any whit preuailes he will follow and continue earnest in the same pursuite till he perceiue he cannot catch vs. As therefore when the fit of the ague shifteth from time to time it is a good signe that our nature waxing strong doth preuaile against the disease so when Sathans temptations in a short time often change and that from one contrarie to another it is a signe that Gods spirit being strong in vs doth resist Sathan and putteth him to these shifts whereas he would hold on a constant course if he preuailed against vs. § Sect. 5 The fift thing to be obserued in the maner of Sathans fight is That Sathan assaulteth vs sometime himselfe and sometime by his instruments that sometimes he setteth vpon vs immediatly in his owne person sometimes mediatly vsing for his instruments the world the flesh Of the first we haue an example 1. Chr. 21.1 where it is said that Sathan prouoked Dauid to number Israel So Ioh. 13.2 the Euangelist sheweth that the diuell did put in the heart of Iudas Iscariot to betray Christ And the Apostle Peter Act. 5.3 telleth Ananias that Sathan had filled his heart with his suggestions that he should lie vnto the holie Ghost And thus also he tempted our Sauiour Christ immediatly fortie daies together in the wildernes Mat. 4. When he thus fighteth against vs in his owne person he giueth the assault either in his own likenes or els transformeth himself into an angell of light When he incountreth vs in his owne likenes and like a diuell indeede then he doth as it were proclaime open warres tempting vs not onely to those sinnes which hauing some apparance of good in them our corrupt conscience doth approue of or at least can without any great terrour winke at but also to all outragious wickednesse and hellish impietie which euen a ciuil worldling would abhorre to thinke of namely to Atheisme Idolatrie contempt of all religion blasphemies against God periurie sacriledge persecuting the knowne truth heresie murther adulterie and such like all which at the first sight may easily be discerned to be the suggestions of Sathan because this hellish broode do resemble their wicked father in their very countenance and outward appearance And therefore Sathan who subdueth more with the serpents wiles than with the lions force doth seldome vse this fight against any which haue but the ciuill restraining grace of God vnlesse he intice them thereunto by degrees as before I haue shewed or except hee finde them exceeding ignorant to the end he may make them beleeue that his suggestions are their owne thoughts but hee practiseth these temptations for the most part against those who haue euen sold themselues to worke wickednes hauing their hearts hardened and consciences seared with their customable sinning § Sect. 6 And therefore most commonly hee transformeth himselfe into an angell of light tempting vs to sinne by vsing friendly perswasions How Sathan transformeth himselfe into an angell of light and making liberall offers of pleasure profit or preferment or els minsing those sinnes to which he tempteth vs as though they were nothing or masking them vnder the vizard of vertue Neither doth hee often moue vs to commit those sins which nature restrained by Gods common grace or sanctified by his spirit doth abhorre and tremble to think of vnlesse it be either to vexe Gods children with such suggestions rather than for any hope of ouercomming them or els that whilest their mindes are wholy intent in withstanding his outward violence hee may more cunningly intrap them in his secret ambushments which they regard not but otherwise hee vsually tempts vs to commit such sinnes as through our corruption wee are prone vnto as not thinking them to be sinnes or but small or rather neuer entring into any consideration of them at all as namely carnall securitie hardnesse of heart infidelitie impenitencie neglect of Gods word prophaning of his Sabbaoths couetousnes ambition pride neglect of the generall duties of Christianitie and speciall duties of our callings all which are not much lesse hainous in the sight of the Lord than the other grosse outward sinnes and much more dangerous vnto vs as being Sathans secret snares which hee laieth to intrap vs at vnawares in which when we are caught wee are content to lie bound because they do not so much pinch and torment the conscience as the other outward sinnes they being not seene or not regarded As therefore those diseases which by disturbing the braine doe take away all sense of paine are of all others most desperate namely the dead paulsie the falling sicknesse and sleepie lethargie and in other diseases the patient is most dangerously sicke when he hath no feeling thereof so there is no sicknes of the soule so desperat and dangerous as those that afflict not our consciences with any sense of paine to wit carnall securitie hardnesse of heart and the rest aboue named § Sect. 7 And thus haue I shewed Sathans disguised and subtill manner of fight That Sathan is most to be feared when he most flattreth wherein like a Pirate he hangeth out flags of truce to signifie peace and friendship till hee haue gotten vs within his reach and commaund and then he grapleth with vs and ransacketh vs of all Gods graces and casteth vs ouer boord into the sea of destruction And therefore it behooueth vs with no lesse care to
the idolatrous heathen to burne in sacrifice their deare children So also he tempteth some to despaire of Gods mercie and so torment themselues with horror and feare yea sometimes to lay violent hands vpon themselues murthering and taking away their owne life which by nature is so deere and precious vnto them All which being contrarie to our naturall inclinations and the desires of the flesh manifestly appeare to be the suggestions of Sathan And these are the chiefe differences betweene the temptations of Sathan and the flesh otherwise they are commonly so like one to the other that they can hardly be discerned and therefore let vs not be so carefull curiously to distinguish them as to auoyde or resist them knowing that Sathan is the captaine generall and the flesh and the lusts thereof Sathans chiefe aides and assistants which continually fight against the spirit and labour to plunge both bodie and soule into euerlasting destruction CHAP. XXII Of the generall meanes whereby we may be inabled to withstand our spirituall enemies § Sect. 1 ANd so much concerning the manner of Sathans fight The circumstances to be considered in this spirituall conflict now we are to speake of the conflict it selfe wherein as I haue shewed the parties assaulting and oppugning are the diuell and his assistants the world and the flesh the partie defending and resisting is the christian souldier The cause of the fight is not for lands and dominions nor for riches and mines of gold for these would Sathan be content to giue if he had them in his possession if we would renounce Gods seruice and fall downe and worship him but for the euerlasting saluation of our soules which Sathan laboreth by all meanes possible to hinder and to plunge vs into endlesse destruction The weapons which the assailants vse in this fight are not the sword speare or any other carnall furniture but spirituall temptations whereby they seek to intice draw and prouoke man to sin that consequētly he may receiue the wages therof euerlasting death The weapons which the Christiā souldier vseth to defend himself and repell his enemies is the spiritual armour before spokē of namely the girdle of veritie the breast-plate of righteousnes the knowledge profession of the Gospel of peace the shield of faith the helmet of saluation the sword of the spirit and feruent and effectuall prayer § Sect. 2 Now in this conflict of temptations Of two common affections to be considered of in this spirituall conflict there are first two common affections or generall properties to be considered of the Christian souldiers manfull resistance or els his fainting and receiuing the foile for either he couragiously standeth vpon his defence armed with the graces of Gods spirit and putteth Sathan to flight by withstanding his temptations or els being surprized at vnawares whilest he is disarmed of these spirituall weapons and Christian armour hee is soiled by his spirituall enemies yeelding vnto their temptations and falling into sinne Of the first meanes to withstand our spirituall enemies to wit Gods commandement That we may withstand our spirituall enemie valiantly in all his temptations and obtaine a finall victorie there are certaine general means to be vsed which may serue as strong forts and bulworkes vnto which we may retire our selues as often as we faint and be readie to receiue any disaduantage in the fight First we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus whereby he inciteth vs to a continuall fight without fainting or yeelding So Eph. Eph. 6.10.11 6.10.11 Be strong in the Lord and in the power of his might Put on the whole armour of God that ye may be able to stand against all the assaults of the diuell 1. Pet. 5.8 And 1. Pet. 5.8 Your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure Whom resist stedfast in the faith The second meanes hope of victorie Secondly let vs be incouraged to withstand our spirituall enemies with assured hope of victorie for we fight the Lords battailes vnder the standerd of Iesus Christ whose power is omnipotent and therefore able to defend vs to ouerthrow our enemies with a word of his mouth who also is our head and we his members and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome euen a crowne of glorie and euerlasting happines in Gods kingdom Apoc. 2.7 3.5.12.21 And this will make vs resolue neuer to faint in the battell Apoc. 2.7 and 3.5.12.21 nor cowardly yeeld vnto Sathans temptations though he should intice vs to sinne by offring vs the whole world because we would not thereby hazard the losse of this eternall waight of glorie The third meanes to be alwaies in readines Thirdly we are alwaies to stand in readines armed with the christian armour the graces of Gods spirit and to vse al good means that we may be more and more strengthened confirmed in them but yet when we are at the strongest we are not to presume vpon our own strength but to relie our selues wholy vpon the Lords assistance and when wee are tempted and assaulted we must continually implore his help that being armed with the power of his might wee may withstand the temptation and obtaine victorie The fourth meanes to take occasion of Sathans temptation vnto sinne of doing the cōtrary vertue Fourthly when we are assaulted by our spirituall enemies and tempted vnto any sinne we must not only abstaine from committing thereof but also take occasion thereby of doing the contrary vertue For example whē we are tempted to vnlawful pleasures we must not only abstaine from thē but also we are somewhat to abridge our selues of those that be lawfull and the more feriously and painfully to follow the works of our lawfull callings when we are tempted to couetousnes we must the more carnestly exercise the works of mercie and christian liberalitie when we are tēpted to ambition we must not only refraine frō vainglorie but we must labour after true humilitie and mortification refusing not only vnlawfull honours but those also which are lawfull so oft as we haue iust cause to feare that Sathan wil taking occasion of our corruption hereby cause vs to forget God when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth wee are the more diligently to heare it not only then being bound hereunto by Gods commandement as being one of the chief means of sanctifying this day consecrated to Gods seruice but also on the weeke daies if the Lord giue vs fit opportunitie when as we might lawfully be exercised in the duties of our callings In a word when we are tempted to any vice wee are to take occasion thereby of doing the contrarie vertue in the meane time carefully auoiding the policie of
host of Senacherib at the siege of Ierusalem And so when he giueth the strong christian who is full of grace victorie ouer Sathan his power appeareth for vnlesse he were strengthned with his graces he could not stand but when one who seemeth in his owne eyes destitute of grace and full of sinne and corruption so that he plainely seeth that he is altogether vnable to withstand the least assault is notwithstanding so supported by Gods almightie hand and immediate power that he doth not onely stand in the battaile but in the end obtaineth victorie hereby the power and goodnesse of God most cleerely appeares to themselues and all the world Seeing then our sinnes and falles do shew vnto vs our owne infirmities weakenes and these doe declare Gods vnresistable power and might which notwithstanding our feeblenesse doth vphold vs therefore let vs so despaire in our selues as that thereby we may be mooued to rely wholy vpon the Lord hauing so much more hope of victorie as the strength of God excelleth the strength of man let vs be so humbled with a true sense and sorrow for our owne infirmities and corruption as that in the meane time we may receiue more sound consolation and true ioy because we stand not by our owne strength which euery hower would faile vs but by the power of Gods might and therefore though Sathan and all the power of hell conspire and bande themselues against vs yet shall they not preuaile and though they foyle vs yet shall they neuer finally ouercome for he that is with vs is stronger than all they who are against vs and the greater our weaknesse is the fitter occasion shall the Lord haue of shewing his omnipotent power in giuing vs victorie Horror feare and despaire following our falles argue our diffidence in God and selfe-confidence But if hauing bewrayed thine infirmities and gotten a foyle in the spirituall conflict thou presently be discouraged and despaire of victorie surely it is a manifest signe that thou diddest trust too little in Gods assistance and too much in thine owne strength which because it hath failed thou hast cast away all hope and the greater thy horror and despaire is which followeth thy fall the greater was thy selfe-confidence and the lesse thy affiance in God For he that altogether relieth vpon the Lords assistance and wholy distrusteth his owne strength when he falleth in the time of temptation is not much astonished with any great wonder knowing that through his owne infirmitie and weakenes he is most apt to fall when God leaueth him to himselfe neither is he vtterly discouraged and ouerwhelmed with despaire as though now there were no meanes to stand in the spirituall combate and to obtaine victorie but hating and with a peaceable and quiet sorrow mourning for his sinne because thereby he hath dishonored his God and offended his diuine maiestie he doth not abate his hope but with lesse confidence in himselfe and more confidence in God he renewes the fight against his spirituall enemies with vndanted courage knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him And therefore let vs no more rest in our selues if euer we would inioy the peace of conscience or would haue any assurance of the Lords assistance for he will be all in all neither can he abide any sharing in the glorie of the victorie and therefore so long as we trust in our owne strength and fight with our owne forces he will withdraw his helpe till our often falles and foyles haue taught vs to know our owne infirmities and corruptions that so despairing wholy in our owne strength we may peaceably rest wholy vpon his almightie power and promised assistance § Sect. 12 Lastly The last consolation taken from the experience which we haue had of the Lords assistance let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict comfort themselues by the experience of Gods loue care and goodnesse both in others and in themselues for how many haue been cast downe as well as they and yet haue in the end been raised vp how many haue sorrowed and mourned that now reioyce and haue receiued comfort how many haue taken notable foyles and grieuous falles in the spirituall conflict and yet in the end haue obtained victorie In a word who hath depended vpon the Lord and hath been reiected who hath been truely humbled and hath not been comforted who hath fought against their spirituall enemies and hath not by the Lords assistance ouercome And is the Lords arme now shortned or are his mercies come to an end hath he forgotten to be gracious or hath he shut vp his louing kindnes in displeasure Nay rather say it is thine owne infirmitie for the Lord is the same he was without change or shadow of change and therefore as he hath comforted and strengthened and giuen victorie vnto others so will he comfort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies if thou wilt depend vpon him and waite his leasure But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor for hast thou not indured many assaults of thy spirituall enemies and yet thou standest in the incounter but I pray thee by whose strength surely not thine owne for thou art weake and feeble and thine enemies strong and mightie and therefore able to destroy thee euery minute if the Lord did not support thee by his almightie power Hast thou not also receiued many foyles and bewrayed notable corruptions and yet thou art not quite ouerthrowne nor swallowed vp by thy sinnes And who hath preserued thee surely not thy selfe for if thou canst not stand against Sathan whilest thou art fighting much lesse couldest thou rise vp againe when thou art cast downe but it is the spirit of the Lord who hath raised thee vp by vnfained repentance and hath renewed thy strength so that againe thou art readie to withstand and resist Sathan and his temptations Why therefore shouldest thou feare least Sathan will in the end ouercome and destroy thee why shouldest thou doubt of the Lords assistance in the time to come of which thou hast had sufficient experience in times past seeing himselfe is vnchangeable and his gifts without repentance and therefore those whom he hath defended he will defend those that he hath once raised vp he will euer raise vp and to whomsoeuer he hath giuen grace to withstand their spirituall enemies to those he will continue and increase his grace till in the end they haue a finall victorie and the crowne of victorie euerlasting glorie The end of the first booke THE SECOND BOOKE INTREATING OF SATHANS speciall and particular temptations which he suggesteth against the seuerall causes of our saluation and of the answers whereby they are to
that he is not beloued of God but subiect to his wrath and heauie displeasure And this he inforceth by two sorts of arguments the one drawne from his manifold corruptions whereby hee is vnworthie of Gods loue the other from those grieuous afflictions and crosses which the Lord in this life inflicteth on him both which he thus vrgeth against him Canst thou vild wretch conceiue the least hope that thou art beloued of God Why doe but take a view of thy selfe and thou shalt see that originall corruption hath ouerspread both thy bodie and soule like a filthy leprosie vnto which thou hast added actuall transgressions more in number than the haires of thy head or the starres of heauen for daily nay hourely thou omittest some dutie which thy God hath commanded thee and committest some sinne which hee hath forbidden Can therefore the Lord who abhorreth wickednesse loue the wicked canst thou obtaine his fauour and yet doest nothing but displease him He that loueth God keepeth his commandements but thou by transgressing them all doest shew that thou louest him not and will the Lord loue them who hate and rebell against him Can iustice it selfe loue wickednes and perfect holinesse impure corruption No verely for in his word hee hath threatned his wrath against all such notorious sinners and hee is no lesse true in his threatnings than in his promises But if all this will not perswade thee that the Lord abhorreth thee yet at least bee perswaded by thine owne experienc For hath not thy iust God begunne already to make thee taste the cuppe of his wrath of which hereafter thou shalt drinke in full measure hath hee not spoyled thee of thy goods taken away thy good name made thee an abiect amongst men afflicted thee in body with grieuous and continuall sicknesse and filled thy soule full of horror and despayre Is not thy conscience stung with sinne and hath not the poyson thereof drunke vp thy spirit Doest thou not plainely apprehend his wrath and is not thy soule as it were set vpon the racke so that there is not one part of thee either of body and soule which is not full of misery and wretchednesse Doe not therefore fondly flatter thy selfe with a vaine opinion of Gods loue but beleeue if not my words yet at least thine owne senses and seeing thou hast no hope of Gods loue if thou beest wise loue thy selfe follow thy pleasures eate and drinke and cheere vp thine heart and doe not vainely macerate and turmoyle thy selfe in labouring after impossibilities and in striuing for the assurance of Gods loue of which when thou hast done what thou canst yet shalt thou neuer be assured § Sect. 4 And thus you see the manner of Sathans temptations How we may answere the former temptation whereby he laboureth to perswade vs that we are out of the loue and fauour of God against which we must most carefully arme our selues as being most odious and iniurious vnto God and most pernicious vnto our owne soules It is most iniurious vnto God if we doubt of his loue towards vs seeing he hath giuen vs innumerable pledges and most certaine testimonies thereof and omitted nothing which might doe vs good He hath created vs after his owne image he hath continually preserued and sustained vs giuing vs our meate in due season and oft time hath succoured and defended vs before we craued his helpe but which is more he hath giuen his dearely beloued sonne to dye a bitter death to redeeme vs out of the hands of our spirituall enemies and to the end we should be made partakers of Christ and all his benefits he hath giuen vs his word and made his couenant with vs that in Christ he will be our God and we his people he our father and we his children And least yet there should be any place left to doubting he hath added to his word his sacraments which like seales may assure vs of his loue and fauour What iniurie therefore shall we offer vnto God if notwithstanding all this we doubt of his good will of which he hath assured vs by so many pledges testimonies and seales We know that a kinde friend will take it most vnkindely if after he hath heaped vpon a man innumerable benefits and shewed all testimonies of true loue hee notwithstanding doubt of his good will and suspect his friendship and so surely the Lord will take it ill at our hands and thinke himselfe much abused if after he hath bestowed such infinite benefits euen his dearely beloued sonne to dye for vs we now suspect his good will and growe iealous of his loue if we doubt of his loue who is loue it selfe as the Apostle speaketh 1. Iohn 4.8 § Sect. 5 But against this which I haue said there are two obiections That carnall men haue no assurance of Gods loue though they boast thereof the first is made by the worldling the other by Sathan The worldly man will say that the Lord hath made him also partaker of all these benefits and therefore there is no cause why he should doubt of his loue nor any reason why he should be censured or condemned for his faith I answere that he is not reprehended for his perswasion of Gods loue nor for his assurance of Gods promises in Christ but for his boasting of this faith perswasion and assurance whereas there is nothing in him in truth but a dead carcase of faith carnall security and vaine presumption For true faith purifieth the heart Acts 15.9 and worketh by loue Gal. 5.6 it is plentifull in good workes and prouoketh vs to performe all good duties to God and our neighbours and it is impossible that wee should be truely perswaded of Gods loue and not loue him againe it cannot be that we loue God if we shew no care in glorifying his name by letting our lights shine before men nor any desire to performe obedience to his will For as our Sauiour saith He that loueth me keepeth my Commaundements and he that loueth me not keepeth not my words as it is Iohn 14.23 24. If therefore we liue in our sinnes without repentance if we make no conscience of our waies and shew no zeale in glorifying Gods name if our faith be destitute of the fruites of good workes then is our perswasion but fond presumption our assurance carnall securitie our faith dead and like a carcase which breatheth not as Iames speaketh chap. 2.26 Wee doe not then reprehend any for being perswaded of Gods loue gathering his assurance out of Gods manifolde mercies and innumerable benefits bestowed on his Church nay contrariwise wee affirme that notwithstanding all our sinnes and vnworthinesse we are to be perswaded of Gods loue in Christ yea and to beleeue against beleefe and to hope against hope when as there is no ground or reason of either in our selues but this we maintaine that whosoeuer hath this assurance and faith in the least measure begunne in him doth truly loue
therfore in his iustice cannot loue elect iustifie and saue vs who are vnworthie his loue polluted with sinne and destitute of righteousnesse I answere that God doth not loue elect iustifie and saue vs in our selues That being vnworthie in our selues we are loued elected and saued in Christ but in our sauiour Christ in whom being vnworthie of our selues wee are made worthie being vniust in our selues wee are made iust after wee are adorned with the rich robe of his righteousnesse being in our selues the children of wrath and firebrands of hell wee are made children of God and heires of heuaen For he is made vnto vs of God 1. Cor. 1.30.31 wisedome righteousnesse sanctification and redemption that he who reioyceth might reioyce in the Lord as it is 1. Cor. 1.30.31 And therefore the Apostle teacheth vs that God hath giuen his grace not simply vnto vs who were altogether vnworthie thereof but in Iesus Christ 1. Cor. 1.1.4 and that in all things we are made rich in him 1. Cor. 1.4 vers 5. Rom. 5.21 as it is vers 5. So he telleth vs that grace doth raigne by righteousnesse vnto eternall life through Iesus Christ our Lord Rom. 5.21 And that he hath shewed the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus Eph. 2.7 Eph. 2.7 And as God is gracious to vs in Christ so hath he declared this his loue towards vs in Christ onely as may appeare in the seuerall causes and meanes of our saluation For in him God hath elected vs to saluation Eph. 1.5 as appeareth Eph. 1.5 In him is made the couenant of grace as being that seede of Abraham in whom all the nations of the earth are blessed Galat. 3.16 Eph. 1.9.10 2. Tim. 1.9 Rom. 5.18.19 Esa 53 5. 1. Cor. 1.30 Col. 1.20.21 Eph. 1 6. and 2.12.13 c. Gal. 4.4.5 c. Eph. 1.5 1. Cor. 1.30 1. Ioh. 5.11 and to whom all the promises were made as it is Gal. 3.16 In him are wee called and gathered together into one bodie whereof he is the head as it is Eph. 1.9.10 2. Tim. 1.9 In him are wee iustified as appeareth Rom. 5.18.19 Esa 53.5 1. Cor. 1.30 In him we are reconciled vnto God Col. 1.20.21 Eph. 1.6 and 2.12.13.14 c. In him we are adopted to be the sonnes of God Gal. 4.4.5.6.7 Eph. 1.5 In him we are sanctified 1. Cor. 1.30 In a word in him wee are saued as appeareth 1. Ioh. 5.11 God hath giuen vs eternall life and this life is in his sonne Though therefore the Lord could not in his iustice bestow vpon vs these his benefits because wee were vnworthie of the least of them and most worthie of al his iudgments and punishments yet in Christ wee haue fully satisfied his iustice performed perfect obedience and therfore euen in his iustice he could not but bestow these his mercies and graces vpon vs because in him wee deserued his loue though in our selues we haue deserued eternall shame and confusion And therefore not trusting in our owne worthinesse nor yet distrusting in Gods mercie and free loue in regard of our vnworthinesse let vs cast off all selfe-conceit and opinion of our owne righteousnesse so that wee may put on the righteousnesse of Christ and acknowledging our owne weaknesse yea our nothing let vs neuerthelesse be strong in the grace which is in Christ Iesus 2. Tim. 2.1 as the Apostle exhorteth 2. Tim. 2.1 In his name let vs goe boldly vnto the throne of grace Heb. 4.16 that we may receiue mercie and finde helpe in time of neede for though in our selues we are the childre of wrath yet are we reconciled and accepted of God as his beloued in his best beloued Eph. 1.6 as it is Eph. 1.6 CHAP. III. That temporall afflictions are rather signes of Gods loue than of his hatred § Sect. 1 THe second argument whereby Sathan seeketh to perswade vs that we are out of the fauour of God Afflictions markes rather of our adoption than of our reprobation is taken from the manifold afflictions which are laid vpon many of Gods children whilest they remaine in this vale of miserie But it is easie to answere this obiection if we be but a little cōuersant in the book of God for there we may learne that afflictions and crosses are rather signes of Gods loue than of his hatred and markes rather of our election and adoption than of reprobation and eternall damnation For the Lord hath foreshewed vs that his childrē should mourne when the world shall reioyce that they should be hated and persecuted for his name sake 2. Tim. 3.12 that all who will liue godly in Christ Iesus shall suffer persecution and affliction 2. Tim. 3.12 That they who will be conformable to him in glorie must also be conformable vnto him in his suffrings Rom. 8.29 Rom. 8.29 That this short and momentanie affliction shall cause vnto vs a farre most excellent and eternall waight of glorie 2. Cor. 4.17 2. Cor. 4.17 That if we suffer with Christ we shall also raigne with him 2. Tim. 2.12 2. Tim. 2.12 That whom the Lord loueth he chasteneth and scourgeth euery son that he receiueth Heb. 12.6.8 as it is Heb. 12.6 That those whom he doth not thus correct are bastards and no sonnes vers 8. And to these wee may adde the examples of Gods children from time to time as of Abraham Iacob Ioseph Moses Dauid Iob the Apostles but especially our Sauiour Christ himselfe who was hungrie harbourlesse despised scoffed reuiled buffeted spit vpon crowned with thorne and lastly crucified and yet euen whilest he suffered al these afflictions he was the only begotten and best beloued sonne of his heauenly father § Sect. 2 So that both by testimonies and examples it is manifest That afflictions though in their owne nature euill turne to the good of Gods children that afflictions are signes rather of Gods loue than of his hatred and markes of the children of God rather than of the children of wrath But here the tempter will demaund how this can be considering that the Lord promiseth to his children all good things whereas afflictions are euils and punishments inflicted on the wicked To this we may answere that though in their owne nature they be euill yet through the wisedome and gracious prouidence of our God they turne to the good of his children and though to the wicked they are plagues and punishments yet to the godly they are but trials and fatherly chastisements for all their sinnes are punished in Christ neither will it stand with Gods iustice to punish them againe in the faithful and therfore there is no other end of them but the manifestation of Gods glory and our spiritual good and euerlasting saluation For as they are trials they serue to shew vnto all the world and especially to our selues our faith hope patience obedience constancie and the rest of the
that which is gathered from his owne worthinesse and workes he still doubteth whether yet he be worthy or haue fulfilled the measure of workes required and then further examining himselfe to cleare his doubt and finding his best workes exceeding imperfect and that his sinnes and corruptions are innumerable then is his conscience set vpon the racke and his soule plunged into deepe despaire hauing no other stay but the broken staffe of his owne righteousnesse which most deceiueth him when he most trusteth to it § Sect. 3 And that we may be confirmed against sathans temptations The points to be considered of in this controuersie and the subtill sophistrie of these his Doctors I will handle this poynt at large and will plainely proue first that the childe of God being conuerted iustified and sanctified may be certainely assured of his particular election and that without any speciall reuelation after an ordinarie manner Secondly I will shew the meanes whereby we may attaine vnto this assurance and the infallible signes of our election Lastly I will answere such obiections as are made against it by sathan and his adherents That we may be certainly assured of our election proued by the testimonies of the Scriptures Concerning the first namely that we may be certainely assured of our election and saluation it may be proued by testimonies of Scriptures and also by infallible reasons grounded vpon them For we must not thinke that we can haue this assurance by ascending into heauen and there searching into Gods secret decree but we must gather it out of Gods word wherein the Lord hath reuealed his will vnto vs and in regard hereof though Gods will in it selfe be secret so that we may aske who hath knowne the will of the Lord 1. Cor. 2.16 yet seeing the Lord hath reuealed his hidden will in his word we may say with Paul that we haue knowne the minde of Christ. Now this knowledge of Gods will concerning our election is not to be gathered out of the lawe as the Papists would haue it for by reason of the condition annexed to the promise of euerlasting life Doe this and liue it leaueth our consciences in perpetuall doubting nay rather in vtter desperation because we knowe that we are farre from the exact obedience thereof but out of the gracious promises of the Gospell The couenant of grace made to assure vs of our election freely made to euery one who beleeueth without any condition of our owne workes and worthinesse And therefore if wee beleeue the promises of the Gospell made in Christ we may be assured of our election and saluation though in our selues we are miserable sinners who haue transgressed all Gods commaundements for the couenant and promises of God made to Abraham and his seede was not through the lawe but through the righteousnesse of faith as it is Rom 4.13 and therefore it is by faith that it might come by grace and the promise might be sure not in selfe onely and in respect of the sufficiencie of Gods mercie and Christs merits as the Papists dreame but to all the seede that is to all that beleeue and be the children of Abraham who was the father of the faithfull both Iew and Gentill For otherwise we should haue no better assurance of saluation by the Gospell than by the Law for euen the promise of the Law was most sure in it selfe and on Gods part yet not sure to vs who could not perfourme the condition and therefore the Lord made a new couenant not of workes but of grace onely on the condition of faith that so the promise might be sure not onely in it selfe and on Gods behalf but also vnto vs who are Abrahams seede that is true beleeuers as appeareth Rom. 4.16 And this also notably appeareth Heb. 6.17.18 where the Apostle saith Rom. 4.16 Heb. 6.17.18 that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsaile bound himselfe by an oath 18. That by two immutable things wherein it is impossible that God should lie wee might haue strong consolation which haue our refuge to hold fast the hope that is set before vs 19. Which we haue as an anchor of the soule both sure and stedfast In which words the Apostle plainly sheweth that the Lord hath added his oath to his promise not to the end that in it self it should be confirmed or needed any confirmation on Gods part for his bare word is yea and Amen so infallible and sure that though heauen and earth passe away and perish yet not one iot or title of his word shall faile till all things be fulfilled but to the end that we to whom the promises are made Mat. 5.18 might be assured of the stablenesse of his counsaile and thereby receiue strong consolation and might rest our soules in the tempests of temptations vpon firme hope as it were vpon a stedfast and sure anchor Now what stabilitie what strong consolation what stedfastnesse of hope if wee are still vncertaine of our election sometimes hoping as when wee looke vpon Gods mercie and Christs merits and sometimes doubting as when wee looke vpon our owne sinnes and vnworthinesse For what is this but to be shaken from our anchor hold and to be tossed vp and downe with the waues of doubting till at last wee dash against the rockes of despaire and so make shipwrack of our soules § Sect. 4 And thus you see that the couenant of grace was therefore made with vs Particular testimonies prouing this point that wee might be assured of our election and that the whole Gospell is nothing els but Gods ambassage whereby he certifieth vs of his free and vndeserued loue in Iesus Christ but let vs further consider of some speciall testimonies whereby this assurance is confirmed Rom. 5.1 it is said Rom. 5.1 that being iustified by faith wee haue peace towards God through our Lord Iesus Christ But what peace can we haue if wee be not assured of our election but haue our mindes distracted and racked betweene faith and doubting hope and despaire Rom. 8.38 the Apostle professeth Rom. 8.38 that he is perswaded that neither death nor life nor angels nor principalities c. nor any other creature should be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is true wil the tempter say that Paul had this assurance of his election and saluation but it was by some speciall reuelation and nor ordinarily and therefore it followeth not hereof that euery particular Christian can haue this assurance I answere that the Apostle groundeth not his faith on reuelations in that place but on a foundation common to him with all true Christians namely on the death of Christ vers 32. Vers 23.33.34 on Gods free iustification ver 33. and vpon Christs intercession ver 34. and from hence hee confirmeth his and our resolution that nothing should separate vs
aske But we are taught to pray for the remission of our sins and therefore we are certainly to beleeue that our sinnes are remitted and consequently that we are iustified called elected and shall be saued for whom he did predestinate them also he called Rom. 8.30 and whom he called them also he iustified and whom he iustified them also he glorified as it is Rom. 8.30 § Sect. 9 Sixtly The sixt argument taken from the confession of our saith whatsoeuer we professe in the Articles of our faith that we should beleeue and of that we may and ought particularly to be assured but euery man professeth that he beleeueth the remission of sinnes and life euerlasting that is that the Lord doth not onely forgiue sinne and granteth vnto some the fruition of euerlasting life for this the diuels beleeue as well as we but also that he doth particularly forgiue me my sinnes and that he will make me an heire of eternall happinesse for this is the nature of faith to assure vs certainlie and particularlie of that which wee beleeue as wee haue shewed and therefore we ought particularly to be assured of the remission of our sinnes and that wee shall attaine vnto euerlasting life and consequently that wee are elected seeing none enioy it but Gods chosen But it may be obiected that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen and that hee is an heire of euerlasting life then some are bound to beleeue that which is false for those who liue and die in their sinnes without repentance shall neuer obtaine either the one or the other I answere that wee are not bound to beleeue being destitute of a true and a liuely faith for this were rather fondly to presume than surely to bee perswaded of the promises of the Gospell but wee are first bound to haue a true liuely and iustifying faith and so to beleeue and applie vnto our selues the promises of the Gospell but those that liue in their sinnes without repentance they are altogether destitute of true faith which wheresoeuer it is purifieth the heart and worketh by loue moouing the beleeuer to endeuour and striue to mortifie his corruptions and to rise from the death of sinne to newnesse of life and therefore well may they securely presume but it is impossible that they should truly beleeue because they are vtterly destitute of a liuely faith and where the cause is not the effect cannot follow and consequently for their infidelitie they are subiect to eternall plagues and punishments because they doe not that which they are bound to perfourme Neither must we thinke that euery kind of faith or rather euery fond perswasion of faith is enioyned vs but such a faith as is grounded vpon Gods word but the word of God doth teach vs that whosoeuer liue in the flesh cannot please God and if we liue after the flesh we shall dye Rom. 8.8.13 Rom. 8.8.13 1. Cor. 6.9 That the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 That the workers of iniquitie shall be reiected of Christ Matth. 7.23 And that no vncleane thing Mat. 7.23 Reuel 21.27 nor whatsoeuer worketh abomination and lies shall enter into the kingdome of heauen Reuel 21.27 And therefore those who liue in the flesh those who are workers of iniquitie vnrighteous and vncleane in which ranke are all those who liue in their sins without repentance fulfilling the lusts of the flesh and falling continually into sinne with pleasure and delight are not bound simply and absolutely to beleeue so long as they resolue to continue in this state for so should they be bound to beleeue that which is false and repugnant to Gods word but they are bound to haue a true faith which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance to hunger after righteousnes to endeuour to serue the Lord in holinesse and newnesse of life and so to beleeue in Christ as their Sauiour and Redeemer which fruites if our faith bring not foorth we cannot be assured that we haue true faith or do truly beleeue For though in nature faith be before repentance yet in our sense and feeling it alwaies followeth it neither doth faith euer soundly and truly perswade vs of Gods loue till we haue sorrowed for our sinnes and at least in purpose of heart haue forsaken them So that whosoeuer liueth still in his sins with pleasure and delight and yet beleeueth that he is elected to saluation and that he is in Gods fauour and shall continuing in this state be made an heire of eternall life he is not indued with true faith but with fond presumption and carnall securitie which maketh him to beleeue that which is false and repugnant to Gods word Though then all men euen carnall worldlings and reprobates are bound to beleeue and because they doe not are subiect to condemnation as committing a great and fearefull sinne as appeareth Ioh. 3.18 and 16.8.9 where our Sauiour saith that the holy Ghost should reproue the world of sinne Ioh. 3.18 and 16.8.9 because they beleeue not in him yet they are not bound to beleeue continuing in their worldlinesse and resoluing to goe on in their sinnes for such a faith were but fond presumption but they are bound so to beleeue as that their faith may be grounded vpon Gods word which it can neuer possibly be if it be seuered from true repentance and for want of this faith they are condemned CHAP. VIII The last argument grounded vpon the testimonie of Gods spirit § Sect. 1 LAstly whatsoeuer the spirit of God doth testifie in the heart and conscience of a man and doth fully assure him thereof that he is to beleeue and of that he ought vndoubtedly to be assured but the spirit of God doth testifie to the faithfull and doth fully assure them that they are the sonnes of God by adoption and grace and consequently that they are elected for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ as it is Ephes 1.5 Eph. 1.5 and therefore the faithfull are to beleeue and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life The prosition is manifest for what more certaine truth can be imagined than that which the spirit of God witnesseth vnto our spirits and confirmeth vnto vs seeing all the properties required in a true witnesse doe concurre in him in the highest degree namely knowledge truth and faithfulnesse for knowledge he is infinit and knoweth all things euen the eternall councell and decree of God concerning our election as appeareth 1. Cor. 2.10 1. Cor. 2.10.12 The spirit searcheth all things euen the deepe things of God and this spirit doe we receiue that we may know the things that are giuen to vs of God As it is vers 12. What fitter witnesse therefore can be imagined in this
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
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
this inward fight within our selues we may be assured that Christ is come to dwell in our hearts by his holy spirit and consequently that we are the children of God and heires of euerlasting life for as many as receiue him to them he giues power to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name as it is Iohn 1.12 § Sect. 7 The seuenth signe of the childe of God is new obedience The seuenth signe is new obedience 1. Ioh. 2.5 when as he applies his heart to the keeping of Gods commanmaundements desiring and indeauouring to serue the Lord in holinesse and newnesse of life for if any man keepeth Gods word in him is the loue of God perfect in deede and hereby we know that we are in him as it is 1. Iohn 2.5 And whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him neither hath knowne him chap. 3. v. 6.10 as it is chap. 3. ver 6. So vers 10. In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God c. So that our new obedience is a signe of the child of God and the neglect thereof a marke of the child of darknesse But wee are not to vnderstand this of that exact obedience which is required in the Law for thereby none liuing can haue any assurance of their election and saluation but rather of reprobation and damnation but it is to be vnderstood of an euangelicall obedience which consisteth in an holie desire and earnest endeuour of keeping all Gods commandements with which the children of God are so wholy possessed that after their true conuersion it is impossible that they should fall into any knowne sinne with full consent of will and with their whole hearts And this is the obedience which the Gospell requireth and of which the Apostle speaketh and thus wee neuer sinne but keepe all Gods commandements namely in respect of our desire and earnest endeuour This is that righteousnesse which is accepted as though it were perfect before God who spareth vs as a man spares his sonne whom hee tenderly loueth Mal. 3.17 as hee professeth Mal. 3.17 and therefore measureth our obedience not according to our actions but according to our offections and accepteth of the will for the deed as before I haue shewed § Sect. 8 But yet that we may not deceiue our selues with a counterfeite shew The properties of true obedience first that it must be totall and entire wee are to know that this euangelicall obedience hath these properties first it must be totall and that both in respect of the subiect and of the obiect that is wee must not share our selues betweene God and the world giuing one the tongue the other the heart one our outward actions and the other our inward affections but we must perfourme our obedience with our whole hearts yea with the whole man bodie soule and spirit for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole bodie soule And therfore though all our obedience sauour of the flesh and is mingled with manifold imperfections yet it doth proceede from the whole man bodie and soule because regeneration from which it proceedeth is not of any part alone but of the whole man So also it must be totall in respect of the obiect for it is not sufficient that with Herod we obserue many things if we nourish willingly any one sinne taking therein pleasure and delight but wee must desire and endeuour to forsake all our sinnes and to performe obedience vnto all Gods commandements for if we nourish one sinne in our hearts it will open a doore to let in more when wee are tempted vnto them as wee may see in the example of Herod and Iudas the one harbouring incest the other couetousnesse if we neglect willingly obedience to one precept of Gods law it wil so harden our harts and seare our consciences that soone after we shall neglect all If therefore we would haue our obedience acceptable vnto God we must with the Prophet Dauid Psal 119.6 haue respect vnto all Gods commandements Psal 119.6 Iam. 2.10 The second propertie that it must be perpetuall and constant for he that faileth in one is guiltie of all as it is Iam. 2.10 Secondly this obedience must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues for we are not to iudge of our selues or others by one or two or many actions whether they be good or euil but by the whole tenour and course of our liues so that he who in this respect is holie and righteous hee is so accepted before God notwithstanding his many falles and great infirmities he that in the course of his life is wicked and prophane is so esteemed of God although hee seeme to himselfe and others religious by fits and perfourmeth many excellent duties and good workes It is therefore not sufficient that we begin in the spirit Galat. 3.3 if we end in the flesh Gal. 3.3 It is not sufficient to professe and practise godlinesse in our youth if wee breake off in our age it is not enough that we enter into the Christian race and runne well in the beginning if wee stand still in the midst or before we come to the goale Matth. 24.13 Luk. 9.62 for he only that endureth to the end shall be saued as it is Matth. 24.13 As for him that laieth his hand on the plough and looketh backe hee is not fit for Gods kingdome as our Sauiour affirmeth Luk. 9.62 The third propertie that it must be grounded on Gods word and referred to his glorie Lastly our obedience must be grounded vpon Gods word and therefore perfourmed because the Lord hath enioyned such duties vnto vs it must proceed from faith which first purifieth the heart and then worketh by loue it must not bee done for any worldly respect but of a conscionable care of perfourming our duties and in a feruent zeale of Gods glorie which is magnified when as our lights shine before men which zeale will make vs goe forward in our course of godlinesse through euill report 2. Cor. 6.8 and good report honour and dishonour And if our obedience spring from these fountaines and be referred to this end that God thereby may bee glorified then will we make no lesse conscience of secret than of open sinnes then will wee be no lesse readie to serue God in the duties of pietie and righteousnesse when there is no witnesse of our actions than if all the world should looke vpon vs then will we be as fearefull to offend God in the breach of any of his commandements in our secret chambers in the darke night as in the
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
diuine nature both which are most necessarie for life and saluation is wrought for vs by vertue and power of the Deitie but it is deriued and communicated vnto vs by the humane nature of Christ According to that Ioh. 6.54 Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day And this is the vnion which is betweene Christ our head and vs his members by vertue whereof we haue sure interest and iust title both to Christ and all his benefits his obedience death and merits by which we are iustified sanctified and saued And so much concerning the parts of our effectuall calling the meanes whereby the Lord thus calleth vs Of the meanes of our effectual calling are first on Gods part the preaching of the word which is made effectuall by the inward operation of his spirit first to mollifie our hard hearts and truly to humble vs by setting before vs our sinnes and corruptions and this is done by the preaching of the law and after wee see our inabilitie and insufficiencie of working our owne saluation we are thereby brought out of our selues to seeke for saluation in Christ Iesus applying him and his merits vnto vs by a true and a liuely faith and this is done by the preaching of the Gospell The meanes on our part is the sauing hearing of the word whereby our hard hearts are mollified and we truly humbled and brought out of our selues to seeke for saluation in Christ whereby also true faith is begot in vs wherewith wee applie Christ vnto vs and relie vpon him alone for our saluation And thus haue I shewed what our vocation is and the means therof Now let vs consider of those temptations which Sathan suggesteth into mens minds in respect of their vocation to the end hee may hinder them from the participation and fruition of Christ and his benefits whereunto in the preaching of the word they are called and inuited And these are of two sorts first those wherewith he assaulteth them who are not called secondly those wherewith he assaulteth them who are truly called and conuerted CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered § Sect. 1 THose who are not called hee tempteth diuers waies that he may hinder their effectuall calling Of the necessity of our effectual calling and first he laboureth to perswade them to neglect this their calling as a thing not necessarie and to contemne the ministerie of the word which is the meanes whereby we are effectuallie called But we are to withstand these temptations and to this end wee are first to know that before our effectuall calling wee are not true members of the Church though wee may outwardly thrust our selues into this societie for what els is the Church but that companie or congregation which is truly called and selected out of the world and from hence it hath it name for it is called Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the calling thereof vnlesse therefore we be called we are not members of the Church and if wee bee out of the Church there is no saluation for our Sauiour gaue himselfe for his Church alone and he is the Sauiour of his owne bodie Eph. 5.23.25 Act. 2.47 as it is Eph. 5.23.25 and he addeth daily vnto the Church such as shall be saued as it is Act. 2.47 Moreouer vnlesse we be truly called we shall neuer be truly iustified and without iustification there is no glorification Rom. 8.30 for this is the goldē chaine of our saluatiō as appeareth Rom. 8.30 Lastly wee can neuer come vnto Christ nor communicate with him in any of his benefits nor receiue any sanctifying and sauing grace of Gods spirit till by the grace of God wee are made partakers of this holie calling for naturally wee are meere worldlings destitute of all grace and goodnesse and so we remaine till by this holy calling we are separated from the world and ingrafted into the bodie of Christ by whose spirit we are quickened who were dead in our sinnes and haue sanctifying graces begotten nourished and increased in vs. Seeing therefore this our effectuall calling is so necessarie let not Sathan perswade vs to neglect it neither let vs when the Lord inuiteth vs to this royall feast pretend excuses one that he must goe see his farme Matth. 22. Luk. 14. another that hee must goe trie his oxen a third that he must goe about his merchandize and a fourth that he is hindred by a carnall mariage for if we will not come when the Lord inuiteth vs like vnworthie guests we shall be shut out of the doores and not suffred to be partakers of this banquet of eternall blessednesse Psal 95.7.8 Whilest today we heare his voyce let vs not harden our hearts for hee hath not promised that he will call againe to morrow whilest now he standeth at the doore and knocketh and calleth for entrance let vs hearing his voyce open the doore of our hearts that he may come in and sup with vs and we with him Reuel 3.20 for if vnkindly wee denie him entertainment we can haue no assurance that hee will returne againe to such churlish and vngratefull hoasts In a word seeing the Lord passing by many other in the world maketh choise of vs calling and inuiting vs to the participation and fruition of eternall blessednesse and happinesse let no worldly businesse though it seeme as necessarie as the burying of our deare father Matth. 8.21 hinder vs from harkening and obeying this heauenly call let no transitorie trifle stay vs from comming to God when hee offreth to make vs good assurance of his royall kingdome for though many things bee conuenient yet one thing is necessarie and thrice happie are they which make choise of the better part § Sect. 2 Sathans temptations whereby he moueth vs to neglect the meanes of our effectuall calling But it is impossible that euer we should be truly called vnles we carefully vse the meanes when the Lord offreth them vnto vs and attentiuely listen vnto the Lords voyce when hee inuiteth vs to come vnto him and therfore Sathan laboureth not so much to perswade vs that our vocation is in a thing vnnecessarie vnto saluation seeing this is manifestly repugnant to plaine testimonies of scriptures as to mooue vs to neglect the meanes whereby we are called namely the ministerie of Gods word partly working vpon our inbred corruption which not conceiuing the things of God condemneth them of foolishnes and not being delighted with those things which it vnderstandeth not they seeme irksome and tedious and partly inticing vs with the commodities and pleasures of the world which are more pleasant to carnall men than their meate and drinke hee causeth vs to spend that time in our earthly businesses or vain delights which we should bestow in the hearing of Gods word whereby we should be effectually called that is separated
from the world and ingrafted as liuely members into the bodie of Christ Iesus Motiues to perswade to the diligent hearing of Gods word The first motiue Let vs therefore strongly arme our selues against this temption as being most pernitious vnto our owne soules and to this end let vs briefly consider of some reasons whereby wee may be stirred vp diligētly to frequent Gods holy assemblies to be made partakers of this heauenly ambassage First therefore were are to know that the ministerie of the word is Gods owne ordinance which he hath instituted and ordained for the gathering together of the Saints and building the bodie of his Church Eph. 4.11.12 as appeareth Eph. 4.11.12 Neither doth he vse ordinarily any other meanes especially where this is to bee had for the true conuersion of his children and for the working of the sanctifying graces of his spirit in them And therefore though he could by extraordinary meanes haue sufficiently instructed the Eunuch in the waies of saluation yet he would not but rather vseth his owne ordinance and sendeth Philip to preach vnto him Act. 8. Though hee could haue illuminated the eyes and vnderstanding of Paul Act. 8. Act. 9.6.17 by the immediat worke of his spirit yet hee chose rather to send him to Ananias Act. 9.6.17 Though hee could by the ministerie of his Angel haue sufficiently infourmed Cornelius in things necessarie to saluation yet he would not offer so great disparagement to his owne ordinance Act. 10.5.6 and therefore he causeth him to send for the Apostle Peter Act. 10.5.6 And therefore if wee would haue any assurance of our effectual calling and true conuersion vnto God let vs with all care all diligence heare the word of God preached vnto vs. The second motiue Secondly let vs consider that it is euen God himselfe who speaketh by the mouthes of his Ambassadours and that they come not in their owne names but in Christs stead to intreate vs that we would be reconciled vnto God 2. Cor. 5.20 as it is 2. Cor. 5.20 that though they bee but earthen vessels yet they bring from the world and is yet hid to those that perish 2. Cor. 4.7 2. Cor. 4.7 And hēce it is that the Prophets being to pronounce their prophecies still begin with The word of the Lord and Thus saith the Lord and God himselfe sending Ieremie to preach saith that he had put his words into his mouth Iere. 1.9 Iere. 1.9 Whosoeuer therefore refuse to heare the word of God preached refuse to heare the Lord himselfe as our Sauiour plainly affirmeth Luk. 10.16 He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and what hope can they haue of comming vnto God who cannot endure to heare his voyce calling them vnto him § Sect. 3 Thirdly The third motiue 2. Cor. 5.18 the titles which are giuen vnto the word in the Scriptures may serue as strong arguments to moue vs carefully to heare the same for it is called the ministerie of reconciliation whereby we are reconciled vnto God 2. Cor. 5.18 and therefore without it there being no other ordinarie meanes of reconciliation we remaine still Gods enemies It is called the Gospell of peace Eph. 6.15 Eph. 6.15 without which wee haue neither peace with God nor the peace of conscience It is called the word of grace Act. 14.3 and 18.32 because it is the meanes whereby the Lord deriueth vnto vs his grace and mercie Act. 14.3 and all the spirituall graces of his sanctifying spirit Phil. 2.16 Act. 13.26 It is called the word of life Phil. 2.16 and the word of saluation Act. 13.26 because it is the meanes wherby we are saued out of the hands of spirituall enemies and are certainly assured of euerlasting life and happinesse Matth. 13.44 It is called the kingdome of God Matth. 13.44 because thereby we are brought first into the kingdom of grace and afterwards into the kingdome of glorie It is that heauenly seede whereby we are begotten vnto God in which respect the ministers thereof are called spiritual fathers 1. Cor. 4.15 1. Cor. 4.15 and therefore without it wee can neuer be regenerated and borne vnto God It is the foode of our soules euen milke for babes 1. Cor. 3.2 Heb. 5.12 and strong meate for men of ripe yeares 1. Cor. 3.2 Heb. 5.12 whereby we are nourished vnto euerlasting life and therefore let vs not refuse this heauenly foode like waiward children when our heauenly father offreth it vnto vs for so our soules being hunger-starued nothing can follow but eternall death and destruction It is the phisicke of our soules whereby being sicke in sinne they are cured and restored for as Christ is our heauenly physition so is his word the potion which hee giueth to purge vs from our corruptions and the preseruatiue which confirmeth vs in health and preserueth vs from the leprous infection of sinne yea this physick is so soueraigne that though with Lazarus were haue lien dead in our graues foure daies that is continued long in our naturall corruptions yet this physicke being applied will raise vs vp to newnesse of life and therefore those who neglect this diuine physicke are subiect to all infection of sinne and being infected can neuer attaine to their health againe It is the square and rule of our liues from which we must not decline neither on the right hand nor on the left Deut. 5.32 Deut. 5.32 and therefore without it our workes must needs be crooked in Gods sight It is a lanthorne to our feete Psal 119.105 and a light vnto our paths Psal 119.105 whereby wee are guided in the waies of holinesse and righteousnesse which leade vs to euerlasting happinesse which being taken away we shall walk in darknesse and be euery step readie to fall into sin and eternall destruction It is the sword of the spirit wherewith we defend our selues and offend our spirituall enemies Eph. 6.17 Eph. 6.17 which being neglected or not skilfully vsed we shall lie open to all thrusts and blowes and be easily ouercome In a word it is profitable for all vses as being the onely ordinarie meanes ordained to conuey vnto vs all good and to preserue vs from all euill and therefore great folly it is for any man to contemne it or to preferre before it vaine pleasures or trifling commodities which also are momentanie and vncertaine § Sect. 4 Fourthly The fourth motiue the manifold benefits which by the word of God are deriued vnto vs may serue as a strong argument to stirre vs vp to the diligent and carefull hearing thereof for first thereby we become true members of the Church out of which there is no saluation and being ingrafted into the body of Christ are made partakers of all his benefits And this appeareth Eph. 4.11.12 Eph. 4.11.12 where the Apostle sheweth that the end of the ministerie is for the gathering together
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
extraordinarie blessing of God wee may goe with Elias fortie daies in the strength of one meale yet if we feede no oftner when the Lord graunteth vnto vs plentifull prouision of the spirituall foode our soules will be hungerstarued Neither let our often receiuing of this heauenly nourishment cause vs with the vnthankfull Israelits to loath it or like wayward children or impacient sicke patients spit it out of our mouthes againe for if our appetites be thus cloyed through a surfet of satietie surely we are to feare least the Lord who is a cunning physition will prescribe vs a long fast till we haue recouered our stomackes as he threatneth Amos 8.11 I will send a famine in the land Amos. 8.11 not a famine of bread nor a thirst of water but of hearing the word of the Lord. And then we shall wander from sea to sea and from the North euen to the East shall we runne to and fro to seeke the word of the Lord and shall not finde it § Sect. 6 Lastly That we should often heare though we had sufficient knowledge though it should be graunted that we had attained vnto such a measure of knowledge that we should neede no more yet are there many reasons why we should continually heare Gods word with as great diligence as euer we did for the end of our hearing is not onely to know but also to practise not only to informe our iudgements but also to reforme our affections not onely to beget the graces of Gods spirit in vs but also to nourish and increase them not onely to teach vs what we should doe but also to stirre vs vp to the doing thereof and the word of God is not onely a light for our feete to shew vs the way but also a pricke in our sides to make vs goe in the way and a bridle in our mouthes to keepe vs from wandering it is not onely profitable to teach but to improue to correct and instruct in righteousnes That the man of God may be absolute being made perfect vnto all good workes 2. Tim. 3.16 as it is 2. Tim. 3.16 it is not onely profitable for doctrine but for edification exhortation and consolation as appeareth 1. Cor. 14.3 And therefore it is not sufficient to come once or twice to the assemblies of Gods saints 1. Cor. 14.3 but we must aboue all things desire with the prophet Dauid that we may dwell in the house of the Lord all the daies of our life Psal 27.4 to behold the beautie of the Lord and to visit his temple Psal 27.4 For though our knowledge be neuer so great yet so long as we haue any sinne hanging on or any grace imperfect in vs we had neede to be continuall hearers of Gods word for the suppressing of the one and perfecting of the other CHAP. XIX Sathans temptation whereby hee perswadeth men that the Scriptures are not Gods word answered § Sect. 1 THe second temptation which Sathan suggesteth into mens mindes The temptation to the end he may moue them to neglect the hearing of Gods word or though they doe heare it to reiect it through vnbeliefe he thus frameth What folly is it to take such paines in hearing the scripture and what madnes is it so stedfastly to beleeue it seeing thou knowest not whether it be Gods word or the subtill deuise of mans braine to keepe the people in awe and to restraine them from such secret faults as other humane lawes ratified and confirmed with temporall and outward punishments and rewards cannot keepe them from because the lawes of princes cannot no more than the lawgiuers themselues either fore see preuent or punish any faults and offences which are not open and manifest why shouldest thou thereby be moued to forsake thy delightfull sinnes and to imbrace vnpleasant godlines to abandon thy pleasures and to vndertake an austere and strict course of life seeing thou knowest not whether the scriptures be true or false the word of the euerlasting God or the inuention of mortall man The ansvvere that all religion dependeth vpon the authoritie of the Scriptures Against which temptation it behoueth euery man most carefully to arme himselfe as vndermining the very foundation of all true religion for take away the authoritie of the scriptures and you shall open a wide dore to all carnall worldlines beastly epicurisme and diuelish atheisme they being the onely true rule of vertue whereby we are directed to chuse the good and refuse the euill the scepter of God whereby he ruleth all the subiects of his kingdome which being reiected we giue ouer our selues to be ruled by the diuell and the lusts of our owne flesh the light of our eyes without which wee are blind and walke in darkenes the foode of our soules which being taken away they languish in all spirituall graces and fall into miserable death and destruction and the sworde of the spirit whereby wee defend our selues and beate backe our spirituall enemies which being plucked out of our hand we are easily vanquished and led captiue vnto all sinne and wickednes § Sect. 2 Reasons to proue that the scripture was indited by Gods spirit 1. The antiquitie of the scriptures And that we may be the better prouided against this temptation let vs propound some reasons whereby gainesayers may be conuinced and Gods children perswaded of the truth and authoritie of the scripture The first argument to proue the scriptures to be written by the motion and reuelation of Gods spirit is the antiquitie thereof for whatsoeuer religion is most auncient that proceedeth from God but the religion contained in the scriptures is of all other most auncient and therefore God was the author thereof The first part of this reason is cleere and manifest for seeing man was created for Gods glorie to the end he should worship and serue him and could not performe acceptable worship and seruice vnto God vnlesse he reuealed his wil vnto him therfore that man might attaine vnto the end of his creation it was necessarie that the Lord should from the beginning reueale vnto him his true religion whereby he might know how to worship and serue him according to his will And consequently the first and most auncient religion is the true religion which proceeded from God and all other are false and counterfait which are disagreeing and repugnant hereunto seeing Gods will is one and the same constant and immutable The second part of this reason namely that the religion deliuered in the scriptures is of all others most auncient is of vndoubted truth for it is within a few daies as auncient as the world it selfe taking it beginning from mans creation and so continuing in a constant and vnchangeable course vnto this day Now all other religions are but new and vpstart in comparison hereof taking their beginnings diuers thousand yeares since the creation yea euen the Gods themselues which they worship which intruth were men like themselues
had their beginning for the most part long since the time of Abraham as their owne histories manifestly declare Neither did any other religion of the heathen continue one and the same for that which one receiued another reiected that which one confirmed another changed and time hath worne them all out leauing scarce any small remnants or reliques of them And therefore all other religions sauing that which is deliuered in the scriptures are false and counterfet and this only the truth of God § Sect. 3 2. Reasons taken from the puritie and perfection of the Scriptures Secondly the puritie and perfection of the scriptures doe euidently shew that they are the word of God indited by his holy spirit for they manifest vnto vs the onely true God and propound him alone vnto vs to be worshipped expressing also the manner and meanes of his seruice from which we must not decline on the right hand or on the left but all other religions teach vs either to worship many Gods which is a thing absurd in reason and contrarie to the light of nature as diuers of the wisest philosophers well discerned or to worship the true God not according to his reuealed will but according to their false imaginations erroneous superstitions Now nature reason and experience it selfe teach vs that there is no wise King but will set downe rules and lawes according to which he will be serued and obeyed and not leaue it to euery ones fantasie and vaine imagination and shall we thinke God lesse wise then man that he should not haue a perfect law for the gouernment of his people but suffer euery man to follow his owne blind conceite and ignorant superstition § Sect. 4 3. Reasons taken from the sinceritie of the writers of the Scriptures Thirdly the sinceritie and vprightnes of the writers of the holy scriptures is a manifest argument that they were guided and directed by Gods spirit for they deliuer nothing in their owne name but in the name of the Lord not arrogating any praise vnto themselues but ascribing all glorie vnto God neither did they in their preachings or writings seeke themselues or ayme at any worldly benefit nay rather they were content to be contemptible subiect to scoffes and taunts yea to offer themselues to death and depriuation of all worldly felicitie for the truth of God which they had deliuered And whereas diuers of them might haue liued in all pompe if they would haue followed the times winked at the sinnes of rulers and suppressed the word of the Lord which they had receiued of him they chose rather to suffer persecution yea death it selfe then they would keepe backe any of the counsell of God as appeareth in the example of Esay Ieremie Ezechiel Michaeas Zacharias Aâ—nos and many others of the Prophets and Apostles Neither doe they in their writings abstaine onely from seeking their owne glorie and praise but also set downe those things which might tend to their discredit to the end God might be glorified in their infirmities the truth confessed and preserued and the Church of God benefited when by seeing the weakenes of the most strong they are kept from presuming on their owne strength and from desparing in Gods mercie And thus Moses concealeth not the fall of our grand parents the drunkennes of Noah the incest of Lot the lie of Isaack the whoredome of Iudas nay which more neerely concerned him he plainely reuealeth the horrible and bloodie sin of his grandfather Leuy Gen. 49.5.6 and Simeon in murthering the Sichemites and the curse of their father Iacob pronounced against them for this their outrage Genes 49.5.6 which could not in humane reason but be dishonorable to his stocke progenie and offensiue to all who were of that tribe furthermore he displayeth the corruptions imperfections and often rebellions of that people whose saluation hee preferred before his owne soule he spareth not to set downe the Idolatrie of his own brothur Aaron nor the sinne of his sister Miriam in murmuring against him nor of Aarons sonnes in offering with strange fire Nay hee leaueth the remembrance of his owne sinne of impatiencie and vnbeliefe for which hee was debarred from entring into the land of promise vnto all posterities as a perpetuall note of his owne weaknesse and infirmitie Neither sought he at al his own glorie and the aduancement of his posterity but the glory of God the good of the church as may hereby appeare in that when the gouernment was established in his hand he doth not make his owne sonnes his successours but Iosua his seruant because God had so appointed it The like may be said of Ieremie who hath in his prophecie left recorde of his murmuring and impatiencie Ierem. 20. Iere. 20 Of Ionas who hath set downe his owne rebellion punishment and repining against God Of the apostle Paul who hath not spared to call himselfe a cruell persecuter and chiefe of al sinners Now we know that naturally we desire to conceale the faults of our friendes and kindred and we count him an euill bird that defileth his owne nest naturally we seeke our own praise and the aduancement of our children and can brooke â—othing lesse than that our faults should bee diuulged and become table talke and therefore this detection of their owne and their friends falles and faults could not proceed from nature or any worldly policie but from the direction of Gods spirit which ouerruled their affections and tooke away all partialitie § Sect. 5 The fourth reason taken from the concent of the diuers writers of the Scriptures Fourthly the wonderfull concent which is amongst the diuers writers of the Scriptures doth euidently shew that they were guided and directed by one and the same spirit of God for whereas it is truly said of other men Quot homines tot sententiae Looke how many men there be and so many mindes there be wherof it commeth to passe that euery writer almost varieth from another gainsaying and confuting that which another hath deliuered that so out of the ashes of their credit and reputation they may build a monument of their owne fame the quite contrarie is to be obserued in the writers of the scriptures who successiuely writing one after another the space of diuers thousand yeeres doe notwithstanding consent together in the same truth the later ratifying and confirming that which the former had deliuered without any alteration opposition or emulation as though they were diuers hands set on worke by the same soule which could not possibly come to passe vnlesse they were ouerruled by Gods spirit § Sect. 6 The sift reason taken from the wonderfull preseruation of the Scriptures against all oppositions Fiftly the mightie oppositions which haue been made by the diuell and his wicked impes against this doctrine of the scriptures and yet al in vaine doe euidently shew that they are Gods word and truth the patronage and protection whereof he hath himselfe
vndertaken aboue al humane reason and power For hath not the diuell in former times and doth hee not still at this day oppose himselfe against the word of God and doe not his cursed instruments vngodly men the more they exceed in wickednesse the more bend their whole power malitiously to oppugne this truth persecuting the children of God for this cause onely that they are professors and practizers of Gods true religion And whence proceedeth this malitious opposition but from this that the scriptures are the word of God and therefore as they hate and oppose themselues against God himselfe so also against his word and because they know that by this light their workes of darknesse are discouered therefore they labour to put it cleane out that their wickednesse may not be descried because it is pure and holie they cannot endure it they themselues being corrupt and wicked because it is the rule of iustice which sheweth the crookednes of their waies they would if they were able burne it or cut it in peeces because it is the word by which they are condemned therefore they loathe as much to heare it as the prisoner doth abhorre to heare the sentence of the iust Iudge And hence proceedeth their opposition and oppugning of the holie scriptures with all their force and might but all in vaine for the more the diuell and wicked men rage against the word of God the more by the almightie power of God supporting it the glorie thereof appeareth and spreadeth it selfe ouer the face of the earth the more they labour to keepe it downe the more it florisheth And as they who goe about to stop the current of a mightie riuer doe but make it to swell the higher and ouerflow all the countrey whereas before it was contained within the compasse of his owne bankes so when Sathan and his wicked impes do seeke to stay this heauenly streame which floweth from Gods Sanctuarie and labour might and maine to hinder the passage propagation of Gods truth the more it spreadeth it selfe maugre their malice and ouerfloweth the whole earth And whence can the defeating and frustrating of this powerful violence proceede but from a greater power euen the power of God for though all men should combine themselues together they were vnable to resist Sathans rage or protect the word of God from vtter ruine onely the Lord whose power is omnipotent could thus vphold it and make it preuaile against all the power of hell And as the Lord by preseruing and defending the scriptures from the beginning vnto this day doth euidently shew that they are his own word and reuealed wil so also by punishing euen in this life with vtter ruine and destruction al those who haue most violently and malitiously opposed themselues against it and persecuted the Saints of God for the profession hereof as may appeare notably in the examples of Antiochus Epiphanes Herod Nero Domitian Dioclesian Iulian the apostata and many others who by their shamefull and horrible deaths testified and prooued the scriptures to bee the truth of God which they had oppugned and persecuted the whole course of their wicked liues § Sect. 7 Sixtly the Lord hath approoued the scriptures to bee his truth by wonderfull miracles The sixt reason taken from miracles which Sathan himselfe cannot so much as imitate as by giuing the blind their sight raising the dead to life turning backe the course of the Sunne in the firmament diuiding the sea in two parts and such like which miracles were wrought by the almightie power of God to this end that the faithfull might be confirmed in the assurance of Gods truth and the wicked conuinced But against this Sathan will be readie to suggest that there were neuer any such miracles as are recorded in the scriptures To which I answere that these miracles were not done in a corner or in hugger mugger but in the presence of great multitudes otherwise the Prophets and Apostles who were but meane and simple men should haue laboured in vaine to haue perswaded men to haue embraced their doctrine and religion especially being so contrarie to humane wisedom and our natural disposition and affections if they had onely themselues reported or brought some few witnesses of their miracles wrought and not publikly shewed them to all the people Moreouer seeing this doctrine hath had so many enemies from the beginning it is not probable but that they would haue exclamed and written against the writings of the Prophets and Apostles as soone as they were published for writing such things as were neuer done but amongst all those who haue opposed themselues against the scriptures there is no man so impudent as to denie that such miracles were done of which so many were eye-witnesses nay contrariwise the Heathen themselues who neither knew God nor his true religion haue made mention of them in their writings and the Iewes who to this day withstand the worke of redemption wrought by Christ doe notwithstanding confesse that such miracles were wrought by Christ and his Apostles neither in truth are they able to gainsay them seeing they haue receiued this truth by tradition from their fathers and therfore they are driuen to confesse that Christ was a great Prophet though not the promised Messias § Sect. 8 Seuenthly the constant testimonie of innumerable Martyrs who haue sealed this truth with their dearest bloud The seuenth reason taken from the testimonie of Martyrs is a notable argument to assure vs that it is indeede the word of God for it is not likely that so many would so constantly and cheerefully haue suffred for their profession the most exquisite torments that wit and malice could inuent if the spirit of God had not certainly assured them that it was the truth of God and if it had not supported them in suffring these torments aboue all humane power and strength And whereas it may bee obiected that wicked men haue suffred also for their sects opinions and heresies we are to know that there is great differece betweene them first because the number hath been few who haue suffred for their seuerall sects and heresies but the Martyrs almost innumerable who haue suffred for the same truth secondly the same cheerefulnesse constancie and reioycing in their suffrings hath not bin in them who haue suffred for their errors which hath alwaies been obserued in Gods Saints And lastly these heretikes haue alwaies been confuted and conuinced of their errors and heresies before their suffrings whereas Gods Saints directed by his holie spirit haue stopped the mouthes of their aduersaries with the wisedom of Gods word which Sathan himselfe cannot resist and through violent rage being vnconuicted haue been led to the slaughter CHAP. XX. Other reasons to proue that the Scriptures were indited by Gods spirit taken from the Scriptures themselues § Sect. 1 THe eight reason to proue that the scriptures are the word of God The eight reason taken from the argument which
meanesse an ouerruling power in perswading without rendring reason or bringing any argument besides absolute authoritie and an vniuersall iurisdiction ouer all without difference or respect and that as well in regard of the secret thoughts as the outward actions doth manifestly shew that they are not the inuention of man but the word of God indited by his holy spirit § Sect. 3 But it may bee obiected Why the Scriptures were penned in a simple lowly and plain stile that if the Lord who is infinite in wisedome were the author of the Scriptures they would haue excelled all humane writings in conceit of wit and excellencie of phrase and stile as farre as God excelleth man whereas wee see that they are penned after a most simple plaine and vnpolished manner To which I answere that it doth not become a Prince to play the Oratour when he setteth out an edict nor to vse Rhetoricall figures and alluring perswasions when he hath to deale with his subiects but rather peremptorie commandements and plaine phrases full of grauitie and authoritie without all affectation and how much lesse should the chiefe commander of King and subiect vse such a stile as sauoured any whit of humane eloquence seeing it better beseemeth his maiestie plainly to commaund than to perswade or allure with inticing speeches Secondly the Scriptures were penned by the holy Ghost not onely for the wise and learned but also for the simple and ignorant and therefore howsoeuer the Lord in the profunditie of his wisedome could haue written in such a loftie stile as would haue filled euen the most learned with admiration yet hee vseth a simple easie stile fit for the capacitie of all because it was for the vse of all and necessarie to saluation to be vnderstood of all sorts and conditions As therefore he frameth himselfe to our shallow capacitie in the penning of the Scriptures and speaketh not according to his vnsearchable wisedome but after the manner of men or els no man no not the most wise and learned could vnderstand him so he thought it fit to speake aswell to the capacitie of the simple as the wise because the knowledge of his word was no lesse necessarie to saluation to these than to the other and in his mercie and goodnesse hee vouchsafed as well milke to the babe as strong meate to those who were come to more ripe yeeres in knowledge and spirituall wisedome At which the wise and learned haue no reason to be offended seeing the saluation of one is as deare to God as of another and they may with greater facility vnderstand the Scriptures being plaine and easie which could not be vnderstood of the simple if they were penned in a lofty eloquent phrase And yet if they examine the Scriptures in the balance of a true iudgement they may finde food therein contained fit for their owne pallat and taste for vnder this humilitie they shall discerne more maiestie vnder this simplicitie more deepe wisedome vnder this vnpolished plainnesse more powerful perswasions to work vpon and incline the affections than in all humane writings whatsoeuer Thirdly humane eloquence and wittie sharpe conceits are not onely vnfitting the graue maiestie of our heauenly King but also needlesse in respect of the Scriptures themselues for what are they but Gods truth and what is more agreeable and beseeming truth than plainnesse and simplicitie For what needes beautie the helpe of painting or a precious Diamond much art to polish it seeing they are glorious in their own nature And what needs the truth of God which in it selfe shineth cleerely like the Sunne in his chiefest brightnes the goodly ornaments of humane eloquence which would but darken the beames thereof Or what needes that which is heauenly and diuine any helpe from that which is earthly and carnall to commend it to mans iudgement No no the flowers of Rhetoricke and helpe of wittie Sophistrie is more fit for Tullies orations whereby oft times a good cause is made bad and a bad one good right wrong and wrong right than for Gods diuine truth which like the Sunne shineth most gloriously when it is bare naked Lastly it is to be obserued that the Lord in his wisedome doth manifest his power in weaknesse his maiestie in basenes and his wisedome in foolishnes to the end that weaknes basenes and follie may serue as foiles to make his power maiestie and wisedom appeare to vs more glorious though in truth in themselues they are infinite and nothing can be added to their excellencie But because wee lie groueling on the earth and are readie to ascribe al to the inferiour means and nothing vnto God therefore the Lord chuseth weake and simple meanes that his own power and wisedome may be in them more manifest For example if the Lord had penned the Scriptures in such an eloquent stile as would haue rauished the readers with delight we would like fooles haue stood admiring at the curious worke of the casket and neuer opened it to looke vpon the precious iewel therin contained haue bin so much affected with the words that in the meane time we would haue neglected the matter but when this treasure is brought vnto vs but in an earthen vessell when this beautifull feature is cloathed in meane attire and the diuine wisedome of God set foorth in an humble and simple stile wee leaue shadowes and behold the substance neither doe we rest in the outward letter but search after the inward truth So also if the Lord had in the penning of the Scriptures vsed inticing eloquence or affected humane learning men would haue been readie to haue said that by the force thereof so many were drawne or inticed to embrace religion and to spend their liues in Gods seruice but when as in outward shew there is nothing but vnpolished plainnesse and simple rudenesse by which neuerthelesse the hearers vnderstanding is more inlightened his wil more powerfully inclined his affectiōs more strongly ruled than by all the eloquent perswasions which wit and learning can inuent they are driuen to confesse that the wisedome of God is hidden vnder this simplicitie his power vnder this outward weaknes and that the Scriptures haue their vertue and force not from the inticing speech of mans wisedome and excellencie of words but from the power and plaine euidence of Gods spirit who was the author and inditer of them § Sect. 4 The tenth reason The tenth reason taken from the Contents of the Scriptures which in many things are aboue the reach of humane reason to proue that the Scriptures are not the inuention of man but the word of God indited by his spirit is that many things contained therein are aboue the reach of humane vnderstanding and so deepe that mans wisedome and reason cannot conceiue them nor search them to the bottome For example though all men know by the light of nature that there is a God seeing this truth is written in large characters in 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
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
and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
this must not make vs to neglect all till there be an vniuersall agreement for as well may be reconcile light and darkenes the children of God with the children of the diuell grace naturall corruption truth and error as the true religion with those which are false or the professors of the one with the professors of the other Those who haue important businesses abroad doe not stay at home and refuse to trauaile because some goe out of the way but therefore they are more carefull to informe themselues of euery turning in their iourney because they would not erre with others those that haue a desire to liue doe not refuse all meate because some surfet die by eating that which is vnwholsome but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health those also who are sicke doe not neglect all phisicke because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing but this maketh thē with more circumspection to find out a skilful and learned phisition Let vs therefore follow the like practise in these spirituall things and seeing there is but one direct way which leadeth vnto heauen and many bywaies which leade to destruction let not this keepe vs from trauayling this heauenly iourney but rather moue vs with more diligence to inquire the right and perfect way seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules let vs learne with more care to make choyse and to put a difference betweene the one and the other But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion §. Sect. 2. How the vnlearned may discerne the true religion from that which is false and which is the false who teacheth the truth and who falsehood to which I answere that euery one must labour to informe himselfe of the truth by studying and meditating in Gods word this must be his light to guide him his counsaylor to informe him his touchstone whereby he may discerne the stubble and straw of mens inuentions from the pure gold of Gods true religion Neither are we to receiue all doctrines hand ouer head but as the Apostle exhorteth vs we must trie the spirits whether they be of God or no and with the men of Berea we must search the scriptures I. Ioh. 4.1 Act. 17. to see if those things be so as they are deliuered and accordingly either receiue them if they are consonant with Gods word or reiect them if they be dissonant thereunto Yea will some say this were a direct course if those onely who haue the truth on their side had scripture to alledge but seeing euery heretike is as readie to quote scripture for the vpholding and defending of his heresie as the professors of Gods truth for the maintenance thereof all the question is whose interpretation is to be receiued as good and whose to be reiected as false and erroneous To this I answere that though there be some places in the scripture hard and somewhat doubtful and therefore the more easie to be wrested vnto a wrong sense yet are there others cleare end euident for the confuting of all sects heresies and errors whatsoeuer and therefore we must expound those places which are darke and ambiguous by those which are perspicuous and manifest For exmaple if we would know whether Poperie be the true religion or no we must examine the doctrines thereof by Gods word not making choyse of those places which seeme any way hard and doubtfull but of those which are cleere and manifest and so we shall finde that their doctrines are as contrarie to Gods truth as light to darkenes For whereas they teach that we are able to fulfill the law and to merit heauen the scriptures affirme the cleane contrarie I am 3.2 and 2.10 namely that in many things we sinne all I am 3.2 and whosoeuer shall keepe the whole law yet faileth in one point is guiltie of all I am 2.10 that there is no man who sinneth not 1. King 8.46 1. King 8.46 that in Gods sight none that liueth can be iustified Psal 143.2 Luk. 17 10. Psalm 143.2 that when we haue done all those things that are commaunded vs we are vnprofitable seruants and haue done but our dutie and therefore merit nothing Luk. 17.10 So whereas they teach that wee must pray to Saints and Angels because they make intercession for vs the Apostle flatly excludeth all other from this office but Christ alone 1. Tim. 2.5 1. Tim. 2.5 there is one mediator betweene God and man Where as they teach that marriage is vnlawfull for some men at all times and some meates vnlawfull for all men at some times the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels 1. Tim. 4.1.3.4 and that euery creature of God is good and nothing ought to be refused if it be receiued with thankesgiuing 1. Tim. 4.1.3.4 And that marriage is honorable for all men and the bed vndefiled Heb. 13.4 Heb. 13.4 that to auoyde fornication euery man must haue his wife and euery woman her owne husband 1. Cor. 7.2 and that better it is to marrie then to burne v. 9. 1. Cor. 7.2 Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament the scriptures teach vs the contrarie namely that he is ascended into heauen and therefore not vpon the earth Matth. 28.6 Matth. 28.6 That when he was taken into heauen he was taken from vs Act. 1.11 Act. 1.11 That the heauens must containe him vntill the time that all things be restored Acts 3.21 Act. 3.21 Whereas they teach that we must make and worship images both are expresly forbidden in the second commaundement and in many other places of scripture Whereas they teach that the scriptures should be kept from the common people in an vnknowne language the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding that he might also instruct other 1. Cor. 14.19 than ten thousand words in a strange tongue and flatly inioyneth that the Prophets should keepe silence in the Church rather than speake strange lauguages where there is no interpreter 1. Cor. 14.19.27.28 Whereas they hold that the cup in the administration of the Lords supper is to be withheld from the common people and giuen onely to the Priests the quite contrarie is to be obserued in the institution whereas our Sauiour saith Drinke ye all of it because it is his blood of the new testament that is shed for many for the remission of sinnes plainely thereby inferring that this signe and sacrament of his blood belongeth to as many as were redeemed by it Matth 26.28 Matth. 26.28 And whereas they say that here the disciples were onely
seuen diuels or in Matthew and Zacheus the Publicanes or in Paul who persecuted the Church of God In a word what worthines is in any of Gods saints before the Lord by the preaching of his word made effectuall by the inward operation of his spirit hath called and conuerted and pulled them out of their sins and corruptions in which they wallowed and indued them with some measure of his sanctifying and sauing graces § Sect. 2 Secondly That our vnfitnesse to heare should not make vs neglect hearing whereas he obiecteth our vnfitnes to heare because our eares are dull our eyes blind our hearts hard and our wils affections and all the powers and faculties of our bodies and soules wholy corrupted and disordered this must not moue vs to neglect the hearing of Gods word but to become hearers thereof with more care and diligence for it is the two-edged sword of the spirit which will pearce and make way for it selfe to enter and will builde a lodging for it selfe to dwell in it is not onely a light to guide those that see but a precious eye-salue to giue sight vnto those who were borne blinde it is not onely the heauenly deaw which maketh Gods graces to spring in vs but also that diuine seede which giueth them being and rooting in our hearts it is not onely the foode of our soules to preserue and increase that strength which wee alreadie haue but also that immortall seede by which wee are first begotten vnto God and borne againe who before were dead in our sinnes and that excellent physicke of our soules by which they are purged from their corruptions and restored vnto health which before were deadly sicke in sinne it maketh vs first to will that which is good and then further to desire it it giueth vs life who before were dead in our sinnes and then preserues this life it begets and begins faith sanctification and all other graces in vs and being begotten and begun it strengtheneth increaseth them and therefore let not Sathan disswade vs from the hearing of Gods word because of our sinnes vnworthinesse and vnfitnesse for as it is a notable meanes ordained of God for the increasing of grace where it alreadie is so is it no lesse effectuall for the begetting of grace where it neuer was There is no wise man that will neglect his trade and liue idely because he is poore but rather this will moue him to be more painfull therein as being the meanes whereby hee may become rich neither doe men refuse all nourishment because they haue emptie and hungrie stomackes but doe more earnestly desire meate that they may be filled and satisfied yea euen those whose stomackes are weake doe not altogether refuse their foode but eate something to sharpen their appetite and so by little and little in vsing their stomackes they get stomacks let vs follow the like practise and when we â—â—rceiue our beggerlinesse in Gods graces let vs more earnestly â—â—bour after this heauenly treasure and precious pearle that we may be made rich wheÌ„ we feele our emptines of all vertue aâ—â— goodnesse let vs more eagerly hunger after this spirituall Mâ—â—na that we may be filled and satisfied when we finde our appetite weake and our stomacks indisposed to eate of this heauenly foode let vs a little force our selues against the appetite or 〈◊〉 all good meanes to quicken and sharpen it and so wee shall finde that the oftner we eate the oftner we shall desire the more wee heare the word of God the more wee shall desire to heare and the greater benefit wee shall receiue by it Whereas neglect of hearing will make vs euery day more vnfit to heare euen as long abstinence doth quite spoyle the stomack CHAP. XXVI How wee must arme our selues against Sathans temptations whereby he laboureth to make the word of God fruitlesse § Sect. 1 ANd these are the temptations which Sathan vseth to disswade vs from hearing the word That Sathan tempteth vs to carelesse negligence in hearing but if we breake these snares and cannot bee withheld from frequenting Gods holie assemblies then hee will labour by all meanes to make the word of God which we heare fruitlesse and vneffectuall for our conuersion and saluation and to this end hee will labour to work in vs a negligent carelesnesse in hearkening to those things which are deliuered and this is vsually accompanied with dulnesse of spirit drowsinesse and sleepinesse or if wee set our selues to heare the word with any care and conscience to profit thereby then he wil seeke to distract our mindes with wandring thoughts either by offring and suggesting to our consideration and memorie the world and the vanities thereof as our affaires and businesse and those pleasures wherewith wee are most delighted or if this will not preuaile by casting into our mindes things in their owne nature good and religious if they were thought vpon in time conuenient to the end that wee may be distracted and be made vnfit to heare the word with profit That to resist Sathan we must prepare our selues before we heare Which temptations we are to withstand as being most dangerous and pernicious and to this purpose there is something required at our hands to be perfourmed before our comming to Gods assemblies and something afterwards Before wee come to the hearing of the word there is required due preparation whereby our mindes are made fit vessels to receiue the spirituall treasure and foode of our soules For if we come into the congregation of the faithfull without any premeditation reuerence or regard of the action which we are to take in hand if we present our selues rashly and vnaduisedly as if we went to a play or to dispatch some worldly businesse we shall hardly keepe our minds from negligent wandring and worldly distractions which will make the word of God fruitlesse and vnprofitable § Sect. 2 Now this preparation doth principally consist first in the purging of our corrupt affections VVherein this preparation consisteth Eccl. 4.17 to which duty the wise man exhorteth vs Eccl. 4.17 Take heed to thy feete when thou entrest into the house of God that is be carefull to purge thine affections which are the feete of thy soule And this was typically signified by the outward washing of the Israelites before the promulgation of the law Exod. 19.10 Exod. 19.10 where by the washing of their clothes and bodies the purging of the secret corruptions of the heart was signified and represented Which dutie is necessarily to be performed of al those who will heare the word with profit for as the most pure liquor is defiled and made vnprofitable for vse if it bee put into a polluted and stinking vessell so the pure liquor of Gods word is defiled and made fruitlesse vnto al those who receiue it into an heart polluted with vncleane affections As therefore Moses was enioyned by God to put off his shooes from his feete before he
yeeld a plentifull haruest in grace and godlinesse § Sect. 5 And these are the duties which we must perfourme in the time of our preparation now after we are thus prepared and haue presented our selues into Gods holy assemblies Of the duties which we must performe in hearing it to set our selues in Gods presence there are also other duties to be performed to the end that Sathan may not distract our minds and so make the word which we heare fruitlesse first wee are to set our selues in the presence of God who looketh vpon vs beholdeth all our behauiour in this action according to the example of good Cornelius Act. 10.33 Here saith hee wee are all present before God to heare all things that are commanded thee of God And if we thus doe we shall not carelesly and negligently heare the word of the Lord but with feare and trembling as in his presence before whom the earth trembleth and the foundations of the mountaines moue and shake as it is Psal 18.7 Secondly wee are to heare the word preached not as the word of a mortal man but as it is in truth the word of the euerliuing God 2. Wee must heare it as the word of God according to the example of the Thessalonians 1. Thes 2.13 when saith the Apostle yee receiued the word of God which ye heard of vs yee receiued it not as the word of men but as it is indeed the word of God For the minister is not his owne spokesman but the ambassadour of the Lord it is not his owne message which he bringeth but the Lords embassage hence it is that the Prophets and Apostles prefixe before their writings these such like speaches The word of the Lord the burthen of the Lord thus saith the Lord so also the Apostle professeth in his owne name and in the behalfe of all Gods true ministers that they are the Lords ambassadours who in Christes stead beseech their hearers that they will be reconciled vnto God 2. Cor. 5.20 We must not therefore looke vpon the man but on God who sendeth him nor on the earthen vessell but on the heauenly treasure which it bringeth nor on the simplenesse of the casket but on the precious pearle which is contayned in it nor vpon the meanesse of the ambassadour but vpon the glorious royalty of the prince who sent him and on his ambassage which is the glad tidings of the gospel the word of saluation and life which is able to saue our souls and then his feete will seeme beautifull and none shall be better welcome then shall we not contemne or neglect their ministerie but receiue ioyfully reuerently and attentiuely the word preached by them remembring what our Sauiour Christ hath said Luk. 10.16 Hee that heareth you heareth mee and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me § Sect. 6 Thirdly let vs stirre vp our selues to reuerent attention by the consideration of those inestimable benefites which are deriued vnto vs by the hearing of the word 3. We must stirre vp our selues with meditation of the benefite of hearing as that it is the liuely seede whereby we are begotten vnto God the foode of our soules wherby we are nourished vnto euerlasting life that spirituall physicke wherby we are purged from our corruptions that light which guideth vs in the waies of holines and righteousnesse in a word that it is the cheife meanes to worke in vs all Gods graces in this life and to assure vs of euerlasting happinesse in the life to come And if these and such like meditations come to our remembrance they will serue to stirre us vp from our drowsie dulnesse and to heare Gods word with alacritie and chearefulnesse fastening our eyes on Gods ministers according to the example of Christs hearers Luke 4.20 and euen hanging vpon them like the child on the mothers brest to sucke our soules nourishment as the people hanged on our Sauiour Luke 19.48 Fourthly wee must heare the word as if wee were neuermore to heare it for who can tell whither hee shall liue till the next sabboth or though he doe yet how knoweth hee whether hee shall haue his senses vnderstanding and memorie seeing hee will not vse them to Gods glorie and his owne good or though hee haue yet may the word of God bee taken from him and such a famine bee of this heauenly foode that hee may wander from sea to sea Am. 8.11 and from North to East seeking it and shall not find it and therfore whilst the Lord speaketh vnto vs today let vs harken and not harden our hearts for he hath not promised vs to morrow that we shall heare it whilst wee inioy this heauenly light let vs looke vpon it and be directed by it to doe the workes of holynesse for it may be it will shortly set and neuer rise againe vnto vs and then what will follow but eternall darkenesse Lastly let vs be stirred vp to attention by the consideration of Gods iudgments which he inflicteth on the contemners and neglectours of his word which he may iustly euery minute poure vpon vs whilst our minds are a wandringe not regarding that which hee sayth vnto vs hee may suddenly strike vs with frenzie and madnes or with death it selfe and then how fearefull and lamentable were our state if such a iudgement should sease vppon vs. Actes 20. Let vs remember what hapned to drowsie Eutichus and cōsider with our selues that that which befalleth vnto one may happen vnto another § Sect. 7 And thus are wee to stirre vp our selues to the diligent and attentiue hearing of Gods word that so it may bee fruitful in our heartes and effectual for our conuersion and calling vnto God How we are to behaue our selues after we haue heard the word but when wee haue gone thus farre wee must not heere rest for if our enemie sathan can no hinder the seed of Gods word from falling into our heartes then hee will labour to steale it away as soone as it is sowed that it may neuer take roote nor bring forth any fruite as appeareth by lamentable experience for how many are there who receiue the word of God with their approbation and are somewhat affected with that which is spoken and yet soone after it vanisheth away and nothing remaineth but their old corruptions and whenc doth this proceed but from the malice of Sathan who when hee findeth the seed of the word not throughly entred into the ground of the heart and therein couered like a rauinous bird deuoureth it or if it haue a little rooting yet hee choaketh it with the thornie cares of the world so as it neuer springeth vp no not so much as into a blade of profession or if it be so farre growne vp yet he indeauoureth to keepe it from euer thriuing further by causing the hot sunne of persecution to arise and with the heate thereof to make it wither
not know his time but as the fishes which are taken in an euill nette and as the birds that are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddainly when the euill seruant shal say in his heart my maister doth deferre his comming and shall beginne to smite his fellowes and to eate and drinke and to be drunken that seruants maister will come in a day when he loketh not for him and in an howre that he is not aware of and will cut him off and giue him his portion with the vnbeleeuers as our sauiour hath taught vs. Luke 12.45.46 And we know what hapned to the rich man who saide vnto his soule soule thou hast much goods laid vp for many yeeres liue at ease eate drinke and take thy pastime euen the same night God said vnto him O foole this night will they fetch thy soule from thee and then whose shall those things be which thou hast prouided Luke 12.19.20 § Sect. 4 Moreouer how many may we obserue in our owne experience who haue deferred their repētance frō day to day thinking to repent either in their old age or in the time of their sickenesse That many purposing to repent in old age are cut of in the meane time by Gods iudgment and haue beene preuented and cut of by Godes iudgment doe we not see that many haue beene taken away with suddaine and violent deaths many depriued of the vse of their sences memorie and vnderstanding in the time of their sicknesse and haue so dyed mad franticke and sensles many who come to their old age and yet are further from repentance then in the time of their youth And this cōmeth to passe by the iust iudgment of God for what can be more righteous then that the Lorde should contemne them at the houre of death who haue contemned him their whole life that they should loose their memorie and vnderstanding in the time of sickenes who haue continually abused them to the dishonour of God in the time of their health that they should dye impenitent who haue liued in impenitencie that they should forget God when they are readie to goe out of the worlde who would neuer remember him whilst they were in the worlde that God should withdraw his grace when they are sicke which being often offered they despised when they were in health And this the Lord threatneth Pro. 1.24 Because I haue called and yee haue refused I haue stretched out mine hand none would regard v. 25. but ye haue despised all my counsayle and would none of my correction v. 26. I will also laugh at your destruction mocke when your feare cōmeth v. 27. when your feare commeth like suddaine desolation and your destruction shall come like a whirlewind c. and v. 28. then shall they call vpon me but I will not answere they shall seeke me early but they shall not find mee v. 29. because they hated knowledge and did not choose the feare of the Lorde So Zachar 7.11.12.13 the prophet saith that because the people refused to harken pulled backe their shoulder and stopped their eares that they should not heare but made their hearts as an Adamant stone least they should heare the words of the lord sent in his spirit by the ministerie of the former prophets therfore came a great wrath from the Lord of hostes whereof it came to passe that as hee cried and they woulde not heare so they cried and the Lord would not heare their crie And therefore when the Lord calleth let vs answere Lorde I come let vs not delay our conuersion from day to day but seeke the Lord whilest he may be found and call vpon him whilest he is neere let the wicked now forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue as it is Esay 55.6.7 But if we contemne the ministerie of his worde and when God calleth to refuse answere if wee harden our hearts against the meanes of our conuersion quench the good motions of his spirit when he putteth them into our mindes surely it will come to passe that as we neglect the Lord so he will neglect vs and though hee call vs today yet he will not call againe to morrow but will let vs die in our sinnes without repentance Let vs remēber the fearefull example of Esau who contemning his blessing and birthright afterwards when he would haue inherited the blessing was reiected for he found no place to repentance though he sought it with teares as it is Hebr. 12.16.17 And of the 5. foolish virgins who neglecting the opportune time of prouiding oile for their lamps afterwards went to buy when it was too late Matth. 25. for the bridegrome passed by and they were shut out of dores Call to mind the fearefull example of Pharaoh who still hardening his hart against Gods word sent vnto him and confirmed by many miracles and wonders at last was destroyed with his whole armie So Herode hauing hard Iohn Baptist willingly and perfourmed obedience to some things which he had learned yet because he did not turne to the Lord with his whole heart nor repented of his incest was neuer after called againe but left of God to his owne hardnesse of hart the like may be said of Pilate Agrippa Foelix Iudas Demas Iulian the Apostata who hauing not harkened to the Lords call but quenched the good motions of his spirit afterwards were giuen ouer of God to a reprobate sense to their euerlasting ruine and destruction So likewise when as the Lord gaue the false prophetesse Iesabel a time to repent Apoc. 2.21.22 and shee repented not he threatneth his heauie iudgements against her in a word this is manifest in the examples of carnall secure men in these dayes who hauing abused Gods mercy and long suffering and deferred their conuersion from day to day at last they are taken away in Gods heauie displeasure and as they liued like beastes so commonly they die like beastes and therefore as wee loue the saluation of our soules let vs harken when the Lord calleth and not harden our hearts against the good motions of his spirit for if we be like these men in our wicked practise there is no hope we should be vnlike them in fearefull punishments § Sect. 5 Thirdly we are to consider that our conuersion and turning vnto godly vnfained and true repentance The 3. motiue because repentance is Gods gift is the gift of God from whom euery good and perfect gift descendeth as it is Iam. 1.17 And therfore we are to accept of this gift whē he offereth it vnto vs for God doth not promise his giftes and graces with condition that we may receiue them when we list but when he offereth them Psal 95.7 To day if yee will heare his voice harden not
securitie for whereas the Lord saith Ezech. 33.11 That he will not the death of a sinner he addeth in the next wordes but that he turne from his way and liue so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies So our sauiour Christ saith Math. 9.13 that hee came not to call the righteous that is those who are iust righteous in their owne conceipts but sinners to repentance so that whosoeuer are called vnto Christ that in him they may haue saluation are called also to repentance And Math. 11.28 our sauiour doth not call all sinners vnto him without difference but those onely who are wearie and heauy laden that is who find their sinnes irksome and grieuous vnto them and desire nothing more then to be freed of this vnsupportable burthen And the Apostle Paule likewise 1. Tim. 2.4 doth not say simply that God would haue all men to besaued but that he would also 〈◊〉 haue them come to the knowledge of the truth that is to the knowing acknowledging beleeuing of the principles of Christian religion cōcerning God themselues and the worke of redemption wrought by Christ Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes vnlesse they are wearie and heauie laden desiring nothing more then to be eased of their heauie burthen vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth the gratious promises of the Gospell do not appertaine vnto them § Sect. 2 Secondly whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy The 2. let is presumption vpon the example of the conuerted thiefe and therefore we can make thereof no generall rule especialy seeing to this one we may oppose many thousands of those who hauing deferred their repētance to the last hower haue beene taken away in their sinns and impaenitencie It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repentance and shew our faith by the like liuely fruites he wil pardon our sinnes and receaue vs to mercy according to his gratious promises but this faith and repentance are not in our owne power but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected contemned them their whole liues sometimes indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy but most commonly he leaueth those who haue deferred their repentance to die in their impaenitencie that they may be examples of his iustice And to this purpose Austine speaketh well there is saith hee mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire and but of one that none might presume It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution but if any will wilfully offend in hope hereof or hauing offended wil deferre to sue for his pardon to the last hower surely he is well worthy to be hanged both for his offence and also for his presumption so the Lord mercifully pardoneth some few when death is ready to cease vpon them and to transport them into the eternall torments of hell fire to shew the riches of his grace but if any shall take occasion hereby the more to offend against his maiestie or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower hee is vndoubtedly vnworthy of any grace and mercy and in all likelihood he shall be deliuered vp to suffer eternal torments Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary so was it reserued as being most fit for the time of Christes passion for as great Princes at the time of their coronation pardon such notorious offences the like whereof they wil hardly euer after remit to the end that their clemencie and mercy may appeare to all so our Sauiour Christ the glorious king of heauen and earth being ready to lay downe the forme of a seruant and to take vpon him the crowne of endlesse glory and maiesty gaue his gratious pardon to this greeuous offender that his infinite mercy and goodnesse might be manifested vnto al men that so they might breake of their sinnes by vnfained repentance and by a liuely faith come vnto him looking and expecting for life and saluation onely in this their sauiour and redeemer and as cunning Surgeons hauing made a soueraigne salue do vpon the next occasion make experiment thereof by curing some griesly and desperate wound that so they may commend it to all who shal haue need to vse it so the Lord hauing made a pretious plaister and soueraigne salue to cure all soules who being wounded with sinne will apply it vnto them by a liuely faith presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne that all others in his state seing the vertue thereof might more earnestly desire it and more carefully seeke after and apply it to their wounded soules And therefore seeing the occasion of this cure was altogether extraordinary the action is not like to bee ordinarie the occasion being remooued and the mercy of God and vertue of Christes death and bloodshed being sufficiently manifested to al the world Thirdly we are to know that the estate of these men is farre vnlike and much more desperate then the state of the conuerted theefe for hee was in all likelihood neuer before this time called and presently he harkeneth vnto the voyce of Christ and willingly intertaineth the good motions of his spirit but these men being often called haue refused to come and haue quenched the good motions of Gods spirit he persisted in his sin ignorantly hauing not heard the doctrine of the Gospell whereby he might be inuited to come vnto Christ by a liuely faith and might turne vnto God by vnfained repentance these haue often heard these glad tidings and haue neglected and contemned them hee continued in his sinnes through ignorance neither did hee vngratefully resolue to serue the diuell his whole life reseruing the time of his old age and sicknesse for the seruice of God only for his own aduantage but these men hauing bin oftē instructed in the law of God and wayes of godlinesse notwithstanding wittingly and wil fully persist in their sinns presuming vppon repentance and hope of mercy at the last houre intending then to turne vnto God not for any loue they beare him but for feare of hel torments and eternall damnation lastly his repentance was most vnfayned and exceeding earnest and his faith brightly shined presently after his
if they bee not supported and freed from this burthen by our sauiour Iesus Christ But such as these are not called by our sauiour neither will he ease them though their burthen be neuer so intollerable but he inuiteth those onely who are heauie laden and finding their burthen irkesome are wearie of it and desire to be eased he harkeneth only vnto those who from their harts cry out with Dauid psal 38.4 mine iniquities are gone ouer my head and as a waighty burthen they are to heauie for me 6. I am bowed and crooked very sore I goe mourning all the day He respecteth only those who are of a broken heart and contrite spirit Psal 51.17 Esay 66.2 for these only perfourme the condition of the couenant and consequently to them alone the promises contayned in the couenant doe appertaine § Sect. 3 The condition of the couenant is faith and repentance That hee who feeleth not his sinnes hath neither faith nor repeÌ„tance neither of which doth hee performe who doth not see nor feele the burthen of his sinnes for wee will neuer rest vpon Christ for our saluation vnlesse wee see that wee haue no meanes of our owne to escape condemnation wee will neuer seeke vnto Christ to be our redeemer vnlesse wee perceiue that we are the bondslaues of sinne and Sathan wee will neuer labour to obtaine the riches of his righteousnesse vnlesse we discerne our owne nakednesse and beggerie we will neuer come vnto Christ to be washed and purged from the pollution of our sinnes and corruptions with his bloud vnlesse we see our naturall filthinesse wee will neuer desire to be eased of the heauy burthen of our sinnes vnlesse wee feele the waight of them we will neuer intreat Christ to be our Physition vnlesse wee find that our soules are sicke in sinne we will neuer goe vnto him who is the author of life vnlesse we see that we are dead in our sinnes in a word we will neuer intreat Gods mercy vntill wee feele our owne miserie If therefore without this sense of sinne we will neuer come vnto Christ then consequently without it we shall neuer be eased for heâ—â—â—â—th those onely from condemnation who relie themselues wholy vpon him for their saluatioÌ„ he came to be their redeemer alone who feele their miserable captiuity and earnestly desire to be released he wil not inrich any but those who perceiue their owne beggery and craue reliefe he will not wash any with his precious bloud but those who see their pollution and filthinesse and come vnto him intreating him to purge and cleanse them he will not ease any but those who finding their sinnes to be a heauie burthen are wearie and come vnto him to be freed from them he came into the world to be a physition not to those who feele no infirmitie but to those who are sicke and diseased he came to giue life to those alone who are dead in their sins and trespasses neither will the Lord shew mercy vnto any but vnto those alone who perceiue their estate to bee most wretched and miserable For who can imagine that the Lord who is most infinite in wisedome should vnaduisedly bestow his benefits vpon such as finding no want of them do not desire them when they are without them nor esteeme them though they had them and consequently will neuer be truely thankefull for that which they neither want desire nor esteeme who can in reason conceiue that he will offer himselfe to bee a Sauiour to such as doe not thinke themselues lost and condemned or to be their redeemer who will not acknowledge that they are in captiuitie or that he will bestow the riches of his righteousnesse vpon such proud beggers as find no need thereof being righteous inough themselues in their owne conceipts that hee will vainely spend his precious bloud in washing of those who thinke themselues cleane already and need no such purging that he will in compassion ease those of the burthen of their sinnes who were neuer troubled with bearing of them that hee will offer them any physicke who will not acknowledge themselues sicke or to giue life to those who will not confesse that they are dead in sinne and who can imagine that the Lord will euer shewe to those his mercy who will neuer shew to the Lord their wretched miserie Whosoeuer therfore haue not a true sense and feeling of the heauie burthen of their sinnes they wil neuer come vnto Christ neither can they euer haue any assurance that he will ease theÌ„ consequently they are destiture of a true faith which is the chiefe condition of the couenant of grace but as they want faith so also they can neuer attaine vnto true repentance For so long as they haue not the sense of their sinnes they are not grieued with them neither doe they desire to leaue and forsake them and as those who bearing a burthen and are not vexed with the waight they are not wearie of bearing it nor desirous to leaue it so those who being loaded with the vnsupportable burthen of their sinnes and haue no sense of the waight they are not grieued with wearinesse nor desirous to be freed from it and consequently they are destitute of true repentance which is nothing els but an harty griefe and a true sorrow for our sinnes past and an earnest desire and indeuour to leaue and forsake them in the time to come § Sect. 4 So that whosoeuer haue not a true sense and feeling of the vnsupportable waight of sinne The former point prooued by particular testimonies they are destitute of true faith and repentance and therefore the promises of the gospell being made onely to the faithfull repentant sinners doe not appertaine vnto them Which may more euidently appeare if wee consider some of the particulars Esay 61.1 It is said that our sauiour Christ was sent to preach glad tidings vnto the poore to bind vp the broken harted to preach libertie to the captiues and to them that are bound the opening of the prison 2. To comfort all that mourne and to giue vnto them beautie for ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse Math. 9.13 our sauiour saith that he came not to call the righteous but sinners to repentance and the apostle witnesseth of him that he came into the world to saue sinners 1. Tim. 1.15 If therfore we be not poore in spirit and broken harted if we be not miserable captiues heauie mourners wretched sinners our sauiour Christ was not sent to preach the glad tidings of the gospell vnto vs hee will not giue vs libertie nor affoord vs any comfort hee came not to call vs neither will hee saue vs. So our Sauiour professeth Math. 18.11 that he came to saue that which was lost and to fetch home the wandring sheepe If therefore wee bee not lost in our selues wee shall neuer bee found of Christ if wee doe
himselfe professeth Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes And therefore the prophet Daniel calling vpon the Lord for mercy in the behalfe of himselfe and the people disclaimeth their owne righteousnesse and all respect of their owne merits and worthinesse saying wee do not present our supplications before thee for our own righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake Dan. 9.18.19 § Sect 5 But here sathan will be ready to obiect vnto the afflicted conscience labouring vnder the burthen of sinne That the grieuousnesse of sinne cannot debarre the repentant sinner of Gods mercy that God indeede is mercifull but yet he will neuer extend his mercy towards such haynous offenders whose sinnes are in number numberlesse and in qualitie and nature most grieuous and outragious For answering of which tentation we are to know that though our sinnes bee neuer so innumerable and hainous yet this should not discourage vs from comming to God by vnfained repentance with assured hope of forgiuenesse for though our sinnes be great his mercies are infinite and consequently though it were imagined that all the sinnes which were euer committed in the world were ioyned together yet in comparison of Gods mercy they are without all comparison lesse then a mote in the Sunne to all the world Neither is God like vnto man whose bounty mercy are limited in some straight bounds which they will not passe and therefore they are soone weary both in giuing to those who want and forgiuing those that offend but his bounty is endlesse and his mercies infinite and therefore he can and wil as easily forgiue vs the debt of ten thousand millions of pounds as one pennie and as soone pardon the sinns of a wicked Manasses as of a righteous Abraham if we come vnto him by vnfained repentance and earnestly desire and implore his grace and mercy And this our Sauiour Christ sheweth in the parable of the poore Publicāe whose hainous sinnes the Lord presently forgaue vpon his true conuersion Luke 7.41 And in the parable of the two debters where the lender our bountifull God as easily forgaue the 500. pence as the fiftie that is innumerable great sinnes as well as few and lesse And the Apostle Paule teacheth vs that where sinne hath abounded there grace hath much more abounded Rom. 5.20 That we must not so aggrauate our sins that we derogate from Gods mercy Seeing therfore Gods mercy is infinite and without al limites let not vs restraine it neither let vs so aggrauate our sinnes as that in the meane time wee derogate from Gods mercy If a Prince should send his generall pardon vnto a number of offendors without any exception or limitation and one amongst the rest should say this pardon doth not appertaine vnto me because I am so great an offender and therefore I will still stand in doubt of my Princes mercy and suspect his word who would not accuse such an one both of folly in refusing his pardon and of vngratefulnes and diffidence in distrusting his gratious Prince calling his great mercy and truth in his promisse into question Who would not thinke this offence greater then all the rest but the Lord who is infinite in mercy hath sent his generall pardon to all repentant and beleeuing sinners without all exception why therefore should wee make question of his mercy because of our hamous sinnes why should we vnto our others sinnes adde this which is more hainous then all the rest indoubting and distrusting his word and promise and in extenuating his infinite and endlesse mercies For if wee thinke our debt so great that God will neuer forgiue it what doe we els but detract from Gods rich bounty and liberality if we suppose our sinnes may not bee for giuen because of their greatnesse what do we els but imagine that they surpasse Gods infinite mercy which is a most horrible blasphemy once to conceiue § Sect. 6 The mercy of the Lord extendeth it selfe to the beasts of the field That Gods mercy is ouer all his works and hee gratiously feedeth the Rauens and young Lions which in their brutish maner implore his helpe shal he not extend his mercies to reasonable creatures that seeke after them Psal 36.6 104.21.27 147.9 145.9 Yea the Lord is good to all and his mercies are ouer all his workes as it is Psal 145.9 and will not the Lord be gratious to man who is his most excellent workemanship created according to his owne image if hee sue vnto him for grace and desire to be partaker of his mercy His goodnesse stretcheth it selfe vnto his obstinate enemies for he causeth his rayne to fall and his Sunne to shine both vpon the euill and the good on the iust and vniust Matth. 5.45 And shall it be restrained frō his repentant seruants he multiplieth his mercies in temporall benefits vpon the wicked and reprobate and shall it be scanted towards his elect he is very gratious to malitious rebels and will he denie grace to humble suers for mercy and repentant sinners He shewed his goodnesse and long suffering vnto wicked Achab vpon his fained and hypocriticall humiliation and will he not extend it towards those who being truely penitent vnfainedly turne vnto him Yes assuredly for though hee bee good to all euen senselesse creatures brute beasts and rebellious sinners yet he is in especiall maner good to those who are of the houshold of faith § Sect. 7 But if we cannot behold Gods mercies in their owne glorious brightnesse That euen man is mercifull towards the penitent and therefore much more God who is infinite in mercy let vs looke vpon them in some small resemblance and little counterfaite if we cannot comprehend them in their owne infinite nature yet let vs view them in a small modell Euen man himselfe who hath but a sparke of this mighty flame and a small drop of this bottomlesse Ocean spareth his sonne when he offendeth pardoneth his seruant when he desireth forgiuenesse yea is oftentimes reconciled to his enemie who hath many waies wronged him when he sueth for reconciliation and confesseth his faults shall therefore man who hath receaued a little sparke from this euer burning flame of Gods goodnesse a small drop of this endlesse and bottomlesse Ocean and but a little modell of this infinite greatnesse whose greatest mercy compared with Gods is but sauadge and barbarous cruelty shall hee I say bee readie to spare his Sonne forgiue his seruant and bee reconciled vnto his enemy and shall not God spare forgiue and bee reconciled vnto those who turne from their sinnes by vnfained repentance and earnestly sue for grace shall wee see and acknowledge the mercies of man and shall wee doubt of the mercies of God which is the plentifull fountaine from which like a pirling
fort we had bestowed his rich treasures therefore in his iustice he sent his sergeant death to arest vs and to cast vs in the prison of vtter darkenes there to remaine in the custody of sathan our most malitious iaylor till we had fully discharged our debt and made full satisfaction to his iustice which wheÌ„ we were altogeather vnable to perfourme it pleased our sauiour Christ in his infinite loue towards vs to become our suerty and to take vppon him the answering of our debt which he fully discharged in as exact a manner and measure as the iustice of God required for whereas wee are bound to performe perfect obedience to the lawe he performed it for vs where as wee for our disobedience were subiect to the sentence of condemnation the curse of the law and death of body and soule he was condemned for vs and bore the curse of the lawe and dyed in our stead an ignominious death whereas we deserued the anger of God and to bee kept prisoners in the graue vnder the dominion of death he endured his fathers wrathfull displeasure and himselfe was for a time held captiue of death in the graue that so he might reconcile vs to his father and set vs at libertie In a word whatsoeuer we owed Christ discharged whatsoeuer wee deserued hee suffered if not in the selfe same punishments for hee could not suffer the eternall torments of hell yet in proportion the dignity of his person giuing value vnto his temporarie punishments and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell Seing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice God cannot in equitie exact of vs a second payment no more then the creditours may iustly require that his debt should be twice payd once of the suerty and againe of the principal Neither now hath Gods iustice any thing to shew against vs for the lawe which was the hand writing of ordinances which made against vs and as it were a bond whereby wee were obliged and bound to God the father either to performe obedience or to vndergoe the penaltie euen euerlasting death and condemnation is now cancelled taken away and fastened to the crosse of Christ as the Apostle affirmeth Col. 2.14 So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing cancelled the handwriting or bond in which wee were obliged and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance and lay hould vpon our sauiour Christ and his merites by a liuely faith we haue our quietus est and generall acquittance which God himselfe hath pronounced from heauen in the presence of many witnesses saying This is may welbeloued son in whom I am well pleased that is in whome I am delighted restfully satisfied wel coÌ„tented Mat. 3.17 CHAP. XXXIIII Of the third Argument grounded vpon Gods truth § Sect. 1 THe third argument Of Gods truth in his promises whereby all those who repent and beleeue may bee assured of the pardon remission of their sins is grouÌ„ded vpon Gods truth for the Lorde is most true yea truth it selfe and all his promises in Christ are yea and amen 2. Cor. 1.20 Apoc. 1.7 hee is a faithfull and true witnesse and whatsoeuer hee hath spoken shall be accomplished so that though the heauens decay and waxe olde like a garment though the sunne loose his light and the moone be turned into bloud though the earth tremble and quake and the foundations of the mountaines bee mooued and shake yea though heauen and earth and all things therein contained perish and passe away Matth. 5 1â— yet shall not one iote or title of his word fal to the ground vnaccomplished And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe for he is Iehoua who hauing his essence and being in and from himselfe alone giueth being vnto all things else especially to his worde and promises But hee hath promised to all beleeuers and repentant sinners that hee will in Christ Iesus pardon al their sins and will receiue them into his grace and fauour and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation truly repenting vs of all our sinnes wee may assure our selues that though our sins be neuer so many and grieuous yet the Lord will receiue vs to mercy and pardon and forgiue them § Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen That Gods regal stile assureth vs of mercie and forgiuenesse may haue some ground whereupon to rest when it is ready to faint some spirituall weapons whereby it may defend it selfe and beate backe the violence of Sathans tentations I will make choise of some amongst many of the comfortable promises of the gospell made vnto all repentant sinners First therefore let vs consider that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters to be read of all his subiectes he thus proclaymeth it Exod. 34.6 The Lorde the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth 7. Reseruing mercy for thousands forgiuing iniquitie and transgression and sinners wher we may obserue that the greatest part of his stile coÌ„sisteth of his mercy gratiousnes long suffering goodnes readines to forgiue the iniquities of repentant sinners as therfore wee cannot offer a greater disgrace to a mightie prince then to denie or call into question any part of his tytles or regall stile so we cannot more dishonour the prince of princes and soueraigne king of heauen earth then by doubting of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe seeing then he professeth and proclaymeth himselfe to bee a gratious mercifull long suffering God who is alwaies readie to forgiue repentant sinners when they implore his mercie let vs not offer God that disgrace to rob him of any part of his glorious titles nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs. § Sect. 3 Moreouer this is one maine part of the couenant of grace That Gods â—ouenant assureth vs of the remission of our sinnes which the Lord professeth that he will make with his church and people namely that he will forgiue their iniquitie and remember their sinnes no more Ier. 31.34 the counterpaine of which couenant we haue Heb. 10.16.17 and therefore if we on our part performe the condition of this couenant
it without rauishing wonder of Gods bottomlesse neuer sufficiently admired mercy was receaued I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse Now all these examples are written for our learning and are recorded by the holy Ghost to the end that wee may continually laud and prayse the Lord for his endlesse and infinite mercies and gather vnto our selues assurance that though our sinnes were as grieuous and hainous as any of theirs before named yet if with them wee turne from our sinnes by vnfained repentance and goe vnto Christ by a liuely faith wee shall also with them receaue the pardon of our sinnes and be entertained into Gods loue and fauour § Sect. 8 And thus haue I set downe most infallible reasons That vnrepentant sinners haue nothing to doe with the former consolation vpon which as vpon immoueable firme grounds the afflictted conscience may lay the foundation of sound comfort now if any abuse the Gospel of Iesus Christ and gather out of this heauenly doctrine this diuelish vse that because Gods mercies abound therefore they will abound in their sinnes without repentance and still more and more prouoke the wrath of the Lord against them to these I answere with the Apostle that their damnation is iust in that they abuse Gods mercy as an occasion to sinne which should serue as a forcible argument to lead them to repentance neither let such flatter themselues with vaine hope of Gods mercy for despising the riches of his boūtifulnesse patience long suffering cōtinuing in their hardnesse of hart vnrepentancy they treasure vp vnto themselues wrath against the day of wrath and of the declaration of the iust iudgemēt of God As the apostle plainely speaketh Rom. 2.4.5 Neither let thē foolishly boulster vp themselues in their sinnes by putting vnder their elbowes the sweet soft pillowes of Gods mercifull promises for as there is none so speciall which doe exclude the most hainous sinner that repenteth beleeueth so is there none so generall which do extend themselues to those who continue in their vnrepentancie and vnbeliefe and therefore though there be no sinne so grieuous which being repented of and forsaken will condemne vs if wee rest and relie vpon our Sauiour Christ for our saluation by a liuely faith so there is no sinne so small and veniall which will not plunge vs into the bottome of hell if we liue therein without repentance and doe not desire to leaue and sorsake it And therefore so long as wee liue in our sinnes and doe not seriously turne vnto the Lord by vnfained repentance let vs not in vaine arrogate and misapply vnto our selues the mercy of God the merites of Christ and the sweet promises of the Gospell for vnto such appertaine the fearefull threatnings of the law as being still the children of wrath dead in their sinnes and subiect to Gods heauie wrath and displeasure CHAP. XXXVII How we may know whether we be effectually called or no. § Sect. 1 ANd so much concerning those reasons whereby the humbled and repentant sinner may gather vnto himselfe certaine assurance of the pardon and remission of his sinnes How Sathan perswadeth the weake Christian that he is not called of all which consolations Sathan earnestly indeuoureth to spoile the afflicted soule by suggesting into his mind diuers subtill and dangerous tentations As first that all these gratious promises sweet consolations of the gospell do onely belong vnto those who are called neither to all in this number for many are called but few are chosen but vnto those alone whose calling is effectuall that is to say who are seperated from the world giuen vnto Christ and Christ vnto them and who are ingrafted into him and become liuely members of his body but thou will he say to the humbled sinner art not thus effectually called and therefore do not flatter thy selfe with the hope of Gods promises for though in themselues they are most certaine yet they belong not vnto thee but vnto those alone whose calling is effectuall How we may withstand the former tentations Against which tentation if wee would strengthen our selues we must examine our calling whether it be effectuall or no and that both by considering the meanes whereby all are effectually called and also the partes of effectuall calling making application of both vnto our owne particular For the first wee may thus reason against our spirituall enemy whosoeuer can find the meanes of effectuall calling power fully working in himselfe and conuerting him vnto God he is effectually called but I haue and doe find these meanes thus working in me and therefore I doe not flatter my selfe with vaine hope but am certainely assured that I am effectually called and conuerted § Sect. 2 The meanes whereby wee are effectually called Of the means of our effectuall calling are first the sauing and fruitfull hearing of Gods word by the ministery whereof the Lord calleth and inuiteth vs to come vnto him by vnfained repentance and to our sauiour Christ by a liuely faith euen when wee are dead in our sinnes without any desire to will or abilitie to perfourme any thing that is good Ezech. 16.6 whilest wee are the bondslaues of Sathan and mecre worldlings Eph. 2.1.3.12.13 not desiring nor once thinking vpon the means of our saluation And this is done first by the preaching of the law by which is reuealed vnto vs our innumerable hainous sinnes and the fearefull punishments due vnto them as that we by our continuall transgression are subiect to the Rom. 7.7 curse of the law vnable to perfourme obedience vnto any of the commaundements or to make satisfaction to Gods iustice for the least of our sins and so consequently that we are obnoxious to Gods wrath subiect to those horrible torments prouided for the wicked and therefore in respect of our selues our owne righteousnesse satisfaction or any other meanes of our owne whatsoeuer in a most damnable and desperate estate Secondly after the Lawe hath thus shewed vnto vs our sins the punishments due vnto them the Lord by the ministerie of the gospel doth reueale vnto vs a plaine way by which we may come out of this miserable estate and attaine vnto euerlasting saluation namely by beleeuing and ayplying vnto our selues Christ Iesus and all his benefites Thirdly with this outward ministerie of the word the Lord ioyneth the inwarrd cooperation of his holy spirit whereby hee openeth our deafe eares and maketh vs attentiuely to heare Psal 40.6 Iohn 6.44 Act. 16.14 1. Ioh. 2.20.27 and as with a precious eyesalue illightens the blind eyes of our vnderstandings enabling vs to conceiue and vnderstand those things which are deliuered vnto vs both out of the law and out of the Gospel § Sect. 3 The 2. meanes of our effectuall calling The second meanes of our effectuall calling is the softening of our harde hartes when as the Lorde taketh away
commaundementes To which wee must answere that the worde of Christ is his gospell wherein hee promiseth euerlasting life to all that beleeue in him and bring forth the fruites of their faith in vnfained repentance as it appeareth Ioh. 5.38 where hee thus speaketh to the vnbeleeuing Iewes And his word saith he haue yee not abiding in you for whom he hath sent him yee beleeue not whereby it is manifest if Christs reasoning bee of sound consequence that those haue his word abiding in them who beleeue in him whom God hath sent euen our Lorde and Sauiour Iesus Christ So that we keepe the word of our Sauiour when wee beleeue in him resting and relying vpon him alone for our saluation and truely repent vs of our sins sorrowing and grieuing that by them we haue offended and displeased our louing God and mercifull father hating our sinnes because they are sinnes purposing and labouring to forsake them and indeuouring according to the measure of strength and grace receiued to serue the Lord in holinesse and newnesse of life And therefore if wee can find in our selues this faith and this repentance wee may vndoubtedly be assured notwithstanding our manifould falls and greate corruptions that we haue kept the word of Christ and therefore are giuen vnto him of the father and consequently that we are effectually called and shal be eternally glorified For it is the will of the father that whosoeuer beleeueth in his son Iesus Christ shoulde haue euerlasting life as our Sauiour testifieth Ioh. 6.40 As for our corruptions they shall bee washed away with the bloud of Christ and our imperfections shall bee couered with the rich robe of his perfect righteousnesse so that in him wee shall appeare perfect before Gods iudgment seate and there bee accepted as iust and righteous § Sect. 9 The third part of our effectuall calling is our vnion and communion with Christ Of the third part of our effectuall calling whereby he becommeth our head and wee his members of which whosoeuer can bee assured they need not to make any queston of their effectual calling but all those who are indued with faith are vnited vnto Christ for it is a propertie thereof to apply vnto our selues Christ and all his benefitts it is the hand of the soule whereby wee lay hould vpon Christ it is the mouth of the soule wherby we spiritually feed vpō him he that eateth his flesh and drinketh his bloud dwelleth in Christ and Christ in him as himselfe speaketh Ioh. 6.56 So also whosoeuer are indued with Gods spirit and haue submitted themselues to bee led and gouerned thereby they are ingrafted in the bodie of Christ for the spirit is the bloud of this vnion and therefore if wee can discerne the spirit of God in vs by any of the fruits thereof Gal. 5.22 wee may bee assured that wee are the members of Christ and consequently effectually called Lastly wee may be assured that wee are ingrafted in the bodie of Christ by our worke of saluation either appertaining to Gods seruice or christian righteousnesse towards our neighbour for it is impossible that wee shoulde bring foorth any ripe grapes of godlinesse if wee were notingrafted in the true vine Iesus Christ as himselfe affirmeth Ioh. 15.4 Abide in mee and I in you as the branch cannot beare fruite of it selfe except it abide in the vine no more can yee except yee abide in mee 5. I am the vine ye are the branches hee that abideth in me and I in him the same bringeth forth much fruites for without mee yee can doe nothing And therefore if wee make conscience of our wayes and exercise our selues in some measure in those good workes which the Lorde hath commaunded in obedience to his will and to this end that his name may be glorified wee may assure our selues that wee are ingrafted into the true vine Christ Iesus for of our selues we are altogether vnfruitfull and could doe nothing § Sect. 10 But here Sathan will obiect that this argument maketh against our selues That we may be vnited vnto Christ though we alwaies bring forth small fruits and sometime no fruites for we thereby make it manifest that we are not ingrafted into Christ because our fruites of holinesse and righteousnesse are commonly exceeding small and sometimes none at al wheras the liuely branches of this vine are exceeding fruitfull and abundant in good workes To which we are to answere that all the branches of the vine do not bring forth fruits in like aboundance but some more and some lesse and yet notwithstanding this doth not proue that these are not true branches as well as the other although they receiue lesse sappe and liuely iuyce from the roote and stocke and so also it is in this mysticall vine if the branches be not altogeather barren and fruitlesse though their fruites be not in so greate aboundance yet if it bee right and of the same nature with the other they may assure themselues that they also are liuely branches of the true vine Iesus Christ neither is the quātity nūber of our fruits so much in this regard to be respected for if according to the quātitie of sap goodiuice which we receiue frō our root we bring forth fruit that is if according to that measure of grace giftes of Gods holy spirit which our sauiour Christ hath bestowed vpon vs we spend our liues in Gods seruice which himselfe hath commaunded to the end that we may glorifie his holy name we may assure our selues that we are true branches of this vine which our Sauiour will purge and prune that wee may bringe forth more fruites as he hath promised Ioh. 15.2 moreouer whereas Sathan obiecteth that wee are not branches of this vine because at some times wee can shew no fruits wee are to answere that as the earthly vine hath not alwayes grapes no not so much as leaues vpon it and yet notwithstanding it liueth receiuing nourishment from the roote and bringeth forth fruit in due time and season so that the braunches of this misticall vine are some time without the fruites of good workes yea haue not so much to bee seene vpon them as the faire greene leaues of an outward profession as it is most vsuall when as they are throughly nypped with the could winter of tentations and haue all their beautie blasted and blowne away with the boysterous blasts of sathans fierce incounters and yet at the same time they receiue the sapp iuyce and vertue of Gods spirit from their roote Iesus Christ by which they seeming dead doe liue and receiue nourishment vntill at Gods good pleasure the comfortable beames of his loue and fauour do shine vpon them with which their frozen hartes being throughly warmed doe againe bring forth not onely the leaues of profession but also the ripe fruits of godlinesse and righteousnesse and therefore though presently in such cases wee haue no fruites to shewe yet let not Sathan perswade vs that
we are not true branches of this vine for if we can call to mind that euer in former times we haue brought forth any right and kindly fruites of sanctification and true godlinesse we are true branches of the vine Christ which hee will lop and prune and againe make fruitfull for out of him we could neuer haue brought forth such fruites and those who are once ingrafted into him can neuer possibly be plucked away by Sathan the world or al the powers of hell Ioh. 15.4 Ioh. 10.28 though as I said they may for a time bee nipped and shrewdly weather beaten CHAP. XXXVIII Sathans tentations obiecting to the weake christian vnrepentancie and hardnesse of heart answered § Sect. 1 ANd so much for answering that generall temptation of Sathan How Sathan perswadeth the weake christan that he hath no repentance whereby he laboureth to rob and depriue the poore humbled sinner of all the hope and comfort which hee might reape in applying vnto himselfe the gratious promises and sweete comforts contayned in the gospell by perswading him that hee is not effectually called Wherewith if hee cannot preuaile hee descendeth from the generall to the particulars and hauing as it were a farre off discharged his shott of dangerous temptations without inflicting desired hurt and destruction he approcheth neerer and fighteth against the poore christian with handie blowes that thereby hee may beate him downe into deepe desperation Let it bee graunted will bee say that thou are called yet it followeth not hereof that thou art elected and shalt bee saued for Christ Iesus himselfe hath saide that many are called but few are chosen and why maiest not thou bee in the greater number neither is the calling thou speakest of sufficient to make a christian vnlesse it bee accompanied with vnfained repentance and a liuely faith And the promises of the gospell wherein thou vainely hopest are not made vnto all those who are called but vnto those who are indued with a true iustifying faith which is alwaies ioyned with the fruite thereof vnfained repentance But if thou examine thy selfe aright thou shalt find that both these are wanting in thee for to beginne first with repentance which is most sensible and to be discerned with greatest ease if thou search thine hart without any affectionate partialitie or vaine conceipt thou shalt find that thou are altogeather destitute thereof For is not thy hart so obstinately hard and so stubbernely rebellious that thou canst not bewaile thy sinnes with any vnfained sorrow nor scarce with much strayning force one teare whereas for any worldly losse or temporarie affliction which indeed toucheth thee with true griefe thou canst without any difficultie weepe more bitterly then the apostle Peter and shed as many teares as Marie Magdalene Besides wheras those who repent turne from their sinnes with a trueand vnreconcilable hatred of them and spend the rest of their life that remaineth in the seruice of God whereas they haue their hard stonie harts mollified and turned into harts of fleshe which are flexible vnto holy obedience and full of alacritie and chearefulnesse in performing seruice to God thou through thy hardnesse and heart that cannot repent liuest still in thy sinnes and spendest a great part of thy time in vanitie and worldly delightes thy heart as hard as the adamāt is ready sooner to breake then to bowe to Gods will and when thou forcest thy selfe hereunto thou canst not but discerne the blindnes of thy vnderstanding in spiritual thinges which is so sharpe and eagle sighted in matters concerning the world thy spirits so dull blockish thine affectiōs so glutted tyred in performing seruice vnto God which are so ful of life alacritie in following worldly vanities And therefore it is impossible that thou shouldest haue any true repentance for how can repentance and hardnes of hart a hart of flesh an hart of stone be atonce in thee § Sect. 2 Against which tentation of Sathan if we would arme our selues For the answering that former tentation 2. extreames to be avoyded it behoueth vs to bee verie carefull that wee doe not runne into two dangerous extreames the one whereof is securely to flatter our selues with an opinion of our good estate when as in turth it is most dangerous and damnable the other that we doe not too much suffer our selues to bee deiected and cast downe thoughe wee haue not as yet attained to so greate perfection as our hearte desireth Two sortes of hardnesse of hart 1. that which is insensible And to this purpose we are to know that hardnesse of heart is of two sortes the first is of them who being most hard harted notwithstanding doe not feele nor perceiue it the other of those who feeling their hardnesse of heart are greeued therewith and desire to haue it mollified softened and euen resolued into teares of vnfained repentance The first sort is damnable or at least most daungerous for it lulleth vs asleepe in carnall securitie it taketh away all sense of sinne and consequently all sorrow whereby we should bewaile it it scareth and brawneth the conscience couering it as it were on all sides with a thicke hard skinne which will neuer or most hardly be pearced either by Gods iustice and threatnings to cause vs to fear least we incurre his wrathful displeasure or by his mercies and gratious promises to moue vs to loue him and to bring forth the fruits of our loue in acceptable obediencd it repelleth all the good motions of Gods spirit filleth the soule with such drowsie dulnes and blockish deadnesse that it is altogether vnfit to perfourme any seruice vnto God and most apoto entertaine any of Sathans tentations And this insensible hardnesse of heart which is the spirituall lethurgie of the soule is of two kindes The insensible hardnesse of hart is of two sortes The first ioyned with obstinacie the first is ioyned with wilfull obstinacie and affected rebellion whereby men aduisedly and contemptuously withstand the outward ministerie of the word and the inward motions of Gods spirit with all other meanes which might mooue and muite them to serious repentance an example whereof wee haue in Pharaoh who hardened his heart against the Lord opposing himselfe against his ambassage deliuered vnto him by Moysos and confirmed by so many miracles and also obstimately and with an high hand of rebellion checked and quenchen the good motions of Gods spirit whereby he was sometimes moued to confesse his sinne and to acknowledge the Lord righteous As also in Saul who against his conscience persecuted Dauid because the Lord loued had made choise of him to succeed in his place and howsoeuer sometimes by occasion of some notable fruite of Dauids innocencie hee was moued to condemne himselfe and to iustifie him yet presently hee hardned his heart againe and raged against him with wonted malice And thus likewise were those Israelites hardened and frozen stiffe in the dregs of their sinnes
ouerruled vs and after also beareth some sway in vs euē when we are regenerate til with al our other corruptions we lay this aside also by death And this appeareth in the exāple of the Prophet Dauid who desireth the Lord to create in him a cleane hart to renew a right spirit within him Psal 51.10 Psal 51.10 in which words he implieth that his hardnesse of heart was so great and the corruption thereof so abominable that it was euen past mending and therefore he doth not pray the Lord to purge and reforme his old hart Ezech. 11.19 but to create a new one and to take quite away his stonie hart to bestow vpon him a hart of flesh as though his hart were like a building exceeding ruinous which could no longer be repaired vnlesse it were razed downe euen to the foundation and all new built vp againe So whereas he praieth the Lord to renew his spirit in him he giueth vs to vnderstand that he hath lost the feeling of the spirit of adoption crying in his hart Abba father and that there was in him such an intermission surcease of the actions fruits therof that it seemed vtterly quenched and departed from him So els where he praieth vnto the Lord to quickē him according to his louing kindnesse Psal 119.88 that he might keepe the testimonies of his mouth Whereby hee intimateth his drowsinesse and deadnesse in Gods seruice The Prophet Esay likewise in the behalfe of himselfe and the people complaineth thus Esay 63.17 Esay 63.17 O Lord why hast thou made vs to erre from thy waies and hardned our hart from thy feare By all which it appeareth that euen the deare children of God do oftentimes see and feele to their great griefe their hardnesse of hart which is ioyned with exceeding dulnesse and drowsinesse in Gods seruice Yea in truth this kind of hardnesse of hart is incident vnto them alone For whilest men are worldly and carnall though their harts are most hard and obdurate yet they doe not discerne it neither are they any whit displeased with their estate but fondly flatter themselues imagining that they are in exceeding good case and very deuout in Gods seruice which indeed as they perfourme it is meerely formall customable rather then conscionable in shew and externall but not in spirit and truth but when the Lord by the ministery of his word made effectuall by the inward operation of his holy spirit doth pull of the thicke skinne of carnall securitie from of their hearts and causeth the seales of ignorance to fall from their eyes then and not before doe they plainely discerne and sensibly feele that huge masse of inbred corruption their dulnesse and drowsinesse in Gods seruice their hardnesse of hart and impaenitencie and now they are much vexed and grieued with them which in former times neuer troubled them And therefore let not such be dismaied nor debarre their soules of that cōsolation which of right belongeth to them for flesh and bloud hath not reuealed this their corruption hardnesse of hart dulnesse and deadnesse in Gods seruice but the good spirit of God which hath begunne already to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therefore they may assure themselues that he who hath begunne this good worke in them will also bring it in his good time to perfection Onely as the Psalmist exhorteth Let them tarrie the Lords leasure Phil. 1.6 waite vpon and trust in him and he shall comfort their hearts § Sect. 2 Now this sensible or discerned hardnesse of hart is also of two sortes 2. Sortes of sensible hardnesse of hart The first ioyned with the vse of the means wherby it may be softned the first is of them who carefully vse all good meanes and indeauour with all diligence to better their estate which they see to bee most miserable and to mollifie their hard hartes and to attaine vnto harty and vnfained repentance Which who so doth hee may assure himselfe that hee is the child of God and in his loue and fauour for earnestly to desire repentance and carefully to vse the meanes whereby we may attaine thereunto to be displeased with our hardnesse of heart and to labour that it may bee mollified to bee sorry that wee can bee no more sorry and to bee displeased with our selues because wee can no more bee displeased with our sinnes is very acceptable in the sight of God though wee see but a little progresse in godlinesse and but a small increase of repentance which wee desire in great measure for the Lorde esteemeth the will for the deed and the affection for the action and wee may assure our selues that if on our part wee be not wanting in the vse of the meanes the Lord will not bee wanting on his part to supply our wantes and to satisfie all our Godly desires Of this hardnesse of heart which verie often befalleth the dearest of Gods children wee haue many examples Examples of this hardnesse of heart Psal 77.2 The prophet Dauid thus complaineth Psal 77.2 In the day of my trouble I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort 3. I did thinke vppon God and as troubled I prayed and my spirit was full of anguish 4. thou keepest mine eyes waking I was astonied and could not speake So the church complaineth thus Cant. 3.1 Cant 3.1 and 5.6 In my bed I sought him by night whom my soule loued I sought him but I found him not and chap. 5. ver 6. I opened to my welbeloued but my welbeloued was gone and past mine heart was gone when hee did speake I sought him but I could not find him I called him but hee answered me not Whereby it is manifest that euen the deare saints of God are often times destitute of all comfort and voyde of all feeling of Gods fauour and of the powerfull working of the graces of Gods spirit which they haue receiued though they vse the meanes appointed of God for the stirring vp and increasing of grace in them which commeth to passe by reason of their hardnesse of heart and drowsie dulnesse of spirit in these spirituall excercises And hence it is that many of Gods children doe grieously afflict their soules because they see these their corruptions and imperfections and hereby often times are mooued to thinke that they are destitute of faith and of all sauing graces of Gods sanctifying spirite because though they vse the meanes ordayned of God for the begetting and increasing of grace in them yet they cannot perceiue any fruite that commeth thereby nor feele in their soules any true comfort or ioy in these spirituall excercises For example some complaine that though they continually heare the word yet they feele no increase of any grace no more knowledge no more faith no more zeale of Gods glory no more mortification of their old corruptions
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
at sometimes they are withdrawne from our sense and feeling yet shall they neuer be taken from vs and if at any time we haue had assurance that the spirit of God hath dwelled in vs by this worke thereof effectuall prayer we may assure our selues that it hath not forsaken vs Rom. 8.26 but will againe helpe our infirmities and whereas we cannot tell how to pray as we ought the spirit it selfe will make request for vs with sighes which cannot be expressed § Sect. 2 Secondly Consolations for such as cōplaine that they cannot pray in any good forme whereas they complaine that they cannot pray in any good forme but oftentimes fill Gods eares with impatient cries vncomfortable roarings in stead of prayers they are to know that this is often incident vnto the children of God especially when his hand is heauy vpon them either in some outward affliction of bodie or some inward anguish of mind For example the Prophet Dauid confesseth that when Gods hand was heauie vpon him day and night his prayers were but roarings Psal 32.3 Psal 32.3 So Ezechias faith that whē he should haue praied he chattered like a Crane or a Swallow mourned as a Doue Esa 38.14 Esa 38.14 And the poore Publicāe oppressed with the heauy burthē of his sins in stead of a long eloquent speach vttereth these fewe wordes O God be mercifull vnto me a sinner and yet our Sauiour Christ testifieth of him that he receaued the remission of his sinnes and went home iustified Luke 18.13.14 Luk. 18.13.14 Neither in trueth doth the Lord regard the eloquence of the tongue but the earnestnesse of the hart he respecteth not our well couched wordes and smooth vttered stile but the feruencie of the spirit and our humble and harty desires which are acceptably heard of him though our tongues bee silent The sacrifices of God are not eloquent wordes but a contrite spirit a contrite and broken heart will not the Lord despise Psal 51.17 as it is Psal 51.17 The prayers indited by Gods spirite which also are according to the will of God consist not in the wordes of the mouth but in the sighes of the heart which cannot bee expressed Rom. 8.26 as the Apostle teacheth vs. Rom. 8.26 And therefore if wee offer vnto God an humble and contrite spirit if wee can sigh and grone earnestly desiring those things wee want according to his holy will though wee cannot expresse our mindes in any good order or in a continued forme of speech yet if wee can from our hartes roare with Dauid chatter with Ezechias and vtter this abrupt speech with the poore publicane O God bee mercifull vnto mee a sinner the Lorde will heare vs and that as speedily as though we could pray vnto him with the eloquence of men and angels For to what end principally serue wordes but that wee may by them expresse our mindes to men who otherwise could not vnderstand them but the Lorde who searcheth the hartes vnderstandeth our sighes which cannot bee expressed Rom. 8.26 as it is Rom. 8.26.27 and hee knowes our thoughts long before wee thinke them as the psalmist speaketh Psal 139.2 Psal 139.2 Hee is a spirit yea an allseeing spirit and therefore our prayers vnto him are the desires of the heart neither doth our wordes serue to perswade him but to stirre vp our owne dul spirits and to keepe vs from disorderly wandring thoughts Exod. 14.15 So that if wee can with Moses lift vp our hearts vnto God with earnest desires this will bee a strong crie in the eares of the Lorde and hee will surely heare it If we can vnfainedly say with the prophet Dauid Psal 38.9 Psal 38.9 Lorde I powre my whole desire before thee and my sighing is not hid from thee we may be assured he will heare vs and graunt our request for he heareth the desire of the poore he prepareth their hart and bendeth his eare vnto them Psal 10.17 as it is psal 10.17 yea hee doth not only heare them and in some sort incline to their request but hee will fulfill the desire of them that feare him hee will heare their crie and saue them as the same prophet speaketh Psal 145.19 Psal 145.19 We know that a kind louing father if he see his sonne exceeding sicke wil be verie carefull and tender ouer him to prouide all things necessarie for him which may doe him good and though with a faultering tongue and vnperfect speech hee aske any thing which is profitable for him to receiue yet how readily will hee harken vnto him and graunt his desire yea if his sicknesse so increase that hee becommeth speechlesse vttering nothing but deepe grones euen this language moues him to no lesse care in vsing all meanes which may doe him good Shall then wee daily obserue such fruites of loue in sinfull man and shall wee doubt of finding lesse in the Lord who is infinite in loue mercie and goodnesse farre bee it from vs. Nay let vs assure our selues that though our soules being sicke in sinne and exceedingly dulled and beaten downe with some grieuous tentation we cannot vtter any thing but vnperfect speeches yea though wee are through the grieuousnesse of our affliction and greatnesse of our corruption strucken dumbe and can vtter nothing but grones and sighes yet if wee desire to be freed out of this wretched case and to haue the comfort of Gods spirit the Lord who searcheth the hart and vnderstandeth our secret thoughts wil harken vnto vs and graunt the desires of our hart at least so farre forth as it will stand with his owne glorie and our euerlasting good § Sect. 3 Thirdly whereas others complaine that their hartes are so harde and their spiritts so dull Consolations for such as bewaile their coldnesse and dulnesse in prayer that they cannot vtter vnto God a prayer with any earnestnesse or feruencie of spirit but exceeding coldly and verie weakely and therefore they feare that God will neuer heare them they are to remember that the Lord heareth vs not nor graunteth our requests for the worthinesse and excellencie of our prayers but for his sonne Iesus Christs sake who is our mediatour and intercessour in whose name we cal vpon God and therefore though our prayers bee full of infirmities and vttered with much weaknesse yet calling vpon the Lord in our sauiours name hee will surely heare vs as our sauiour hath promised Ioh. 16.23 Ioh. 16.23 Verily verily I say vnto you whatsoeuer ye shall aske the father in my name he will giue it you Moreouer we are to know that we do not offer vp our prayers immediately vnto God the father but by the mediation of Iesus Christ who putting our prayers into the goulden vialls which are full of the precious odours of his merites thereby perfumeth them and maketh thē an offering of sweet smelling sauour vnto God Apoc. 5.8 by washing them in his
owne most precious blood he purgeth them from all their corruptions and perfecteth all their wants and inperfections so as now though not in themselues yet in him they will bee acceptable vnto God and hee will mercifully graunt our petitions § Sect. 4 Fourthly whereas others complaine that their mindes are carried away with worldly distractions and wandring imaginations when they are making their prayers vnto God Consolations for such as bewaile their distractions and wandring thoughts in prayer they are to knowe that this befalleth also euen the dearest children of God partly through their owne corruption and partly through the malice of Sathan who laboureth most to interrupt vs in those holy excercises which hee knoweth most profitable and effectuall for our saluation Whereof it commeth to passe that though diuers howers togeather we can talke of worldly affaires and heare the speech of others without any distractiō of mind or thinking of any thing but of the subiect of our present speach yet when we heare God speak vnto vs in the preaching of the word or whē we speak vnto God in prayer and supplication our mindes wander hether and thether though wee striue neuer so much to containe them because through our natural corruption wee are soone wearie of these holy excercises and Sathan is still at hand to suggest into our minds wandring thoughts in which we take most delight but this should not discourage vs from taking in hand these holy actions but rather the consideration hereof should strongly moue and prouoke vs to more earnestnes care and diligence so as Sathan may not preuaile against vs if notwithstāding sometimes nay often we receaue a foile let it be an occasiō to moue vs to take the more paines to make a double request vnto God not onely that he will graunt vnto vs those things which we desire but also that for Christs sake he will pardon our sins infirmities in that wee haue begged them so coldly and negligently § Sect. 5 Lastly whereas our spirituall enemy taketh occasion altogether to discourage vs from vndertaking these spirituall exercises That our wants and infirmities in prayer should not make vs neglect this holy exercise because therein wee bewray notable corruptions and cannot though we striue neuer so much performe them as we ought let vs in no case yeeld vnto this tentation but strongly arme our selues against it and to this end let vs consider that if Sathan can perswade vs to desist from perfourming those duties altogether which wee cannot performe as we ought but with great weakenesse corruption and imperfection we shall doe nothing at all which God requireth of vs for example the Lord commaundeth vs to loue him with all our hearts and with all our soule and with all our strength which dutie of loue wee perfourme with great weaknesse and exceeding coldly but because wee can not doe it as God requireth and as we ought shall wee not therefore doe it at all God forbid So the Lord commaundeth vs to trust and to put our whole affiance in him but we are readie to rest and relie vpon the arme of flesh and inferiour meanes either in whole or at least in part and when they faile vs our trust in God is very weake and mingled with much diffidence and doubting but shall we therefore put no affiance in God all because we cannot doe it so perfectly as God requireth be it farre from vs. So in the verie like maner the Lord expressly chargeth and commandeth vs to cal vpon his holy name which dutie oftentimes we perfourme coldly and negligently hauing our minds carried away with wandring thoughts and worldly imaginations but shall sathan working vpon our own corruption therefore perswade vs altogeather to desist from this holy exercise no in no case let vs not yeeld to this temptation For it is not left vnto vs at our owne choise as a thing indifferent to pray or not to pray but it is a notable parte of Gods worship and seruice and a singular dutie which the Lord expresly inioyneth vs to perfourme whereunto he hath adioyned most comfortable promises which depend not vpon our worthinesse and the excellencie of our praiers but on his owne free mercy and goodnesse and the merits and intercession of our Sauiour Christ Psal 50.15 So Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie mee And Matth. 7.7 Aske and it shal be giuen you Matth. 7.7 And Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shal aske the father in my name hee will giue it you Ioh. 16.23.24 24. aske and ye shall receiue that your ioy may be full And the Apostle Paul chargeth vs. 1. Thes 5.17 that we pray continually Seeing therefore the Lord expresly requireth this dutie at our hands 1. Thes 5.17 though our infirmities and corruptions be neuer so great let vs labour continually to performe it assuring our selues that if in obedience to his commaundement we call vpō him and labour and striue against those corruptions which shew themselues vnto vs in this holy action he that hath inioyned vs this dutie will also giue vnto vs his holy spirit if we will attend his leasure which wil teach vs how to pray according to Gods wil with sighes and grones which cānot be expressed whereas on the other side if our infirmities and corruptions wholy discourage vs from performing this dutie we shall grieuously sinne against God in transgressing his commaundement and in robbing him of a chiefe part of his worship and seruice and also wee shall plunge our selues into a most desperate estate adioyning our selues vnto the number of those wicked Atheists of whom the Psalmist speaketh who call not vpon God Psal 53.4 And so much for answering those tentations which Sathan and our corruption doe suggest to discourage vs from the seruice of God Psal 53.4 §. Sect. 6. Of the second kind of sensible hardnesse of hart which haue their occasion and ground from our hardnesse of hart and drowsie dulnesse and deadnesse in perfourming these holy exercises The other kind of sensible hardnesse of hart is seuered from the vse of these holy meanes for sometimes it commeth to passe especially in the spiritual combate of temptation that euen Gods deare children are so besotted astonished through the violence of the temptations of Sathan and huge waight of their owne corruptions that they cannot indeauour in no sort to vse these meanes whereby they might be comforted and releeued in this wretched estate as the hearing of the word calling vpon Gods name meditating in the Scriptures and holy cōferences yea these holy exercises seeme for a time odious and loathsome vnto them vntill it please the Lord by his owne good spirit to awaken and raise them vp out of this spirituall trance and to giue vnto them againe the feeling of his grace and fauour and good motions abilities to serue him
apostle speaketh 1. Tim. 2.4 where he saith that it is the will of God that all men should bee saued 1. Tim. 2.4 and come to the acknowledging of the truth that is to the knowledge of the truth of God and assenting therunto The 2. degree a perswasion that our sins are pardonable The second degree is an assurance that our sinnes are pardonable which is wrought in vs by the knowledge and due consideration of Gods infinite mercy and Christs inualuable merites and indefinite promises of the Gospell made with out exception to ill repentant and belieuing sinners from whence also ariseth a generall hope that we shall receaue the pardon and remission of our sinnes which hope is nourished and increased by this consideration that the Lord hath placed vs in his church and gratiously granted vnto vs the outward meanes wherby we may be brought vnto vnfained repentance and haue a liuely faith wrought in vs euen the ministerie of the word and administration of the sacraments vpon which onely condition the couenant of grace and all the sweete promises of the Gospell are made and assured vnto vs. § Sect. 4 The third degree is a hungring desire after grace that is not onely to be made partakers of Gods mercy The 3. ddegree an hungring desire after grace and Christs meritts and righteousnes by which we are iustified reconciled vnto God and receaue the pardon and remission of all our sinnes but also after the meanes and instrumentall causes whereby the assurance of Gods mercy and Christs merits is deriued vnto vs namely true faith and vnfained repentance and the rest of the graces of Gods sanctifying spirit The which desire of grace is the beginning of grace neyther can wee desire it till in some measure it be wrought in vs for regeneration and sanctification is begunne at the same time in all the parts and faculties of our bodies and foules so that he who is truely regenerate many facultie or part is also regenerate in the whole man And therefore whosoeuer hath his will renewed and sanctified to desire that which is good is also sanctified and renewed in his vnderstanding affections and in all the powers and faculties of body and soule Moreouer as before I haue deliuered at large our desire of grace faith and repentance are the graces themselues which we desire at least in Gods acceptation who accepteth of the will for the deed and of our affections for the actions And therefore if we earnestly desire to repent beleeue we doe repent and beleeue in Gods sight and the Lord hath made the like gratious promises to this earnest desire of grace which hee hath made to those who find themselues plentifully indued with the graces themselues So Matth. 5.6 Blessed are they which hunger and thirst for righteousnesse for they shal be filled So the virgin Marie saith in her song Luk. 1.53 Luke 1.53 That the Lord filleth the hungrie with good things and sendeth away the rich emptie And our Sauiour Christ calleth vnto him such as thus hunger and thirst promising that he will satisfie them Iohn 7.37 Reuel 21.6 and 22.17 Ioh. 7.37 Lastly whosoeuer feeleth this desire in him ioyned with a carefull and continuall vse of the meanes whereby his desire may be satisfied he may assure himselfe that the Lord who hath wrought in him the will to desire will also in his good time worke in him abilitie to perfourme and the graces which hee so earnestly desires for hee will fulfill the desire of them that feare him he will also heare their crie and will saue them As it is Psal 145.19 So Psal 10.17 Psal 145.19 10.17 Lord thou hast heard the desire of the poore thou preparest their heart and bendest thine eare vnto them And therefore if in the middest of our afflictions and grieuous tentations wee can crie out with the Prophet Dauid Psalm 38.9 Lord I powre my whole desire before thee Psal 38.9 and my sighing is not hid from thee We may be assured how miserable soeuer wee are in our owne sense and feeling that wee are in the state of grace and shall haue our desires satisfied for he that hath begunne this good worke in vs Phil. 1.6 will also in his good time finish and perfect it as the Apostle speaketh Phil. 1.6 § Sect. 5 The fourth degree is an approaching vnto the throne of mercy that we may in all humilitie confesse our sinnes The 4. degree an approching to the throne of grace Heb. 4.16 and acknowledge that wee are guiltie of death and condemnation and also that wee may in the name and mediation of Christ obtaine the pardon and remission of them And of this the Apostle speaketh Heb. 4.16 Let vs therefore goe bouldly vnto the throne of grace that wee may receiue mercy and find grace to helpe in time of need And the Prophet Hosea cap. 14.2 O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity 3. Take vnto you words and turne vnto the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips An example hereof we haue in the Prophet Dauid Psal 32.5 Then saith he I acknowledge my sinne vnto thee Psal 32.5 neyther hid I mine iniquitie for I thought I will confesse my wickednesse vnto the Lord and thou forgauest the punishment of my sinne So likewise the prodigall Sonne hauing attained vnto the sight of his sinne and to a desire of forgiuenesse resolueth to goe vnto his father and to say Luk. 15.18.19 Father I haue sinned against heauen and before thee am no more woorthie to be called thy sonne make mee as one of thy hired seruants Luke 15.18.19 § Sect. 6 The fift degree is a specially perswasion wrought in vs by Gods spirit whereby we particularly apply vnto vs the sweete promises of the gospell The 5. degree a special application of the promises and are assured of Gods loue and fauour of the remission of our sinnes for the merits righteousnesse and obedience of Iesus Christ resting vpon him alone for our saluation An example whereof wee haue in the Apostle Paul Gal. 2.20 Gala. 2.20 Thus saith he I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued mee and giuen himselfe for mee And this perswasion ought to goe before sense and experience for first wee beleeue and are perswaded of the truth of Gods promises and resist diffidence and doubting and afterwardes followes ioyfull sense and experience of Gods mercy truth and goodnes towards vs. And hence it is that the Apostle defineth faith to bee the ground of things which are hoped for and the demonstration or euidēce of things not seene Heb. 11.1 Ioh. 20 29. Heb. 11.1 to this purpose our sauiour Christ saith to Thomas
them and the warme sunshine of Gods loue and fauour againe appeareth to them The sire is sometime so couered with ashes that it sendeth forth neither light nor heate and therefore in outward sense and appearance it seemeth quite extinguished but when the ashes are remooued and more wood added to it it bursteth out into a great flame and makes all the standers by to perceiue his heate and light and so the graces of Gods spirite are sometimes so couered with the ashes of our corruptions that there appeareth no sparke of them nor yet any heate of true comfort but when our corruptions are remoued with vnfained repentance and a new supplie of grace ministred vnto them by Gods spirite then doth their light appeare vnto vs and warme our harts with true cōfort and not to vs alone but euen those about vs see our shining light and glorifie our heauenly father A man hath not alwaies the vse of his senses reason and vnderstanding as in his sleepe but because we cannot sensibly discerne these faculties shall wee therefore conclude that this man who is a sleepe is senselesse vnreasonable and without vnderstanding it were most absurd for if wee but expect a while till hee be throughly awakened our argument will appeare manifestly false and so sometime the poore christian is ouertaken with the sleepe of drowsie securitie and is ouerwhelmed for a time with hardnesse of harte and dulnesse of spirite so as none of those spirituall graces which are in him can sensibly be discerned by himselfe or others but shall he or we conclude or beleeue Sathan so concluding that he neuer had them or now is depriued of them why it were as absurd as the other For when hee is awaked out of his drowsie sleepe by the voice of the Lorde sounding in his eares and by the good motions of his holy spirite his faith loue zeale and all other vertues and graces shew themselues in their fruits and actions as manifestly as in former times § Sect. 3 Seeing then those arguments which are taken from sense and feeling so often faile That we must not conclude that we haue not faith because we doe not sensibly discerne it let vs not be perswaded by sathans tentations to beleeue that we are destitute of faith and other sanctifying graces of Gods holy spirit because at sometimes we cānot sensibly discerne them for though now our soules seeme so sicke in the sense of sinne that there appeareth no signe of life yet the Lord wil rayse vs vp againe restore vs to perfect health though now wee see no fruites of faith whilest wee are nipped with the winter of tentations yet the Lord will water vs with his holy spirit warme our frozen hearts with the liuely beames of his loue and fauour so as we shal bring forth aboūdant fruits in due time seasō though now there appeare not a spark of grace in vs by reasō al is couered with the ashes of our corruptiōs yet the Lord wil surely ad a fresh supply blow vpon vs by his holy spirit so that our light and heate shall appeare to our selues others though now our spirits be oppressed with drowsie dulnesse yet the Lord in his good time will cause vs to awake by hearing his voice sounding in our eares out of his holy word and will againe quicken and reuiue vs with his holy spirit so as after this sleepe wee shal be enabled to follow with chearefulnesse our labours and workes both which concerne his seruice and those duties also which concerne our brethren onely let vs not tempt the Lord in prescribing him a time but waite his leasure he will surely helpe vs. CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and sensibly feeleth the contrary corruptions § Sect. 1 BVt thou wilt say how is it possible that my soule should receyue any comfort That the Christian in the want of present sense must comfort himselfe with his former feeling or that I should preserue my selfe from falling into vtter desperation seeing I cannot feele in me any good thing nor discerne any sparke of grace what hope remaineth when as I plainely discerne in steed of faith doubting and infidelitie in stead of the loue of God hatred and rebellion in stead of zeale coldnesse and drowsie dulnesse and in stead of all sanctifying graces nothing els but a heauy masse of filthy corruptions I answere that when thou hast no comfort in thy present sense and feeling then thou must call to thy remembrance the times past in which thou hast by faith apprehended Gods loue mercy and goodnesse towards thee and brought foorth the fruits of thy faith in the workes of holinesse appertaining to Gods seruice and the workes of Christian righteousnesse belonging to our brethren for we may assure our selues that if euer wee haue truly discerned these graces of Gods spirit by the fruits of sanctification in vs they are not taken from vs for the gifts and calling of God are without repentance Rom. 11.29 as it is Rom. 11.29 And where he hath begunne a good worke their he will finish it and bring it to perfection As the Apostle speaketh Phil. 1.6 Phil. 1.6 Wee know that the woman being with childe feeleth no life nor motion of the child diuers moneths together after the time of her conception and after that she hath felt it stirre and moue oftentimes there is an intermission wherein she feeleth not the motion there of a good space together and yet notwithstanding because informer times she hath felt it she is perswaded that a liue child is in her and cōfortably hopeth to haue happy trauaile And thus it fareth with Gods children oftentimes after that by the seed of the word faith is begotten and conceiued in them they feele no life motion nor vndoubted signes thereof a long while and after that they haue the remission of their sinnes and are reconciled vnto God they haue not the feeling and sense of pardon and reconciliation diuers moneths yea sometimes many yeares together which the Lord in his wisedome and mercy doth that he may moue them hereby vnto more serious repentance and earnestly to hunger after a greater measure of faith carefully vsing the meanes ordained for this purpose and that they may more esteeme and be more thankefull for his inualuable benefits after that they haue full assurance of them And after they haue a feeling of faith and other spirituall graces by their motions and fruits oft-times againe they are depriued of it either because they haue wounded their consciences by falling into some knowne sinne or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakenesse moouing them hereby to denie themselues and to rest wholy vpon him yeelding vnto him the whole glorie and praise of their saluation What therefore is to bee done in such a case Surely they
are not vtterly to bee discouraged nor to suffer themselues to sinke into the gulfe of desperation but as the sense and feeling of their state ought to humble them vnder Gods hand and to mooue them to enter into a due examination of themselues and to a serious repentance for their sinnes so they must take comfort vnto themselues and prop vp their declining faith by calling to mind former times wherein the Lord hath shewed his mercifull and gratious countenance vnto them and wherein they in token of thankefulnesse haue glorified God by their holinesse and righteousnesse of life An example whereof wee haue in the Prophet Dauid Psal 77. who being grieuously afflicted could not receaue in his soule any true comfort Psal 77. for howsoeuer hee did thinke vpon the Lord yet hee was still troubled and though hee prayed vnto him yet his spirit was full of anguish What help◠did he then find in this his present distresse He telleth vs in the first verse Then saith he I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night namely his songs of thanksgiuing whereby he had praised God for his great benefits and vers 11. I remembred the workes of the Lord certainely I remembred thy wonders of old Iob. 31. So the holy man Iob apprehending and conceyuing of God as of his enemie in respect of his present sense and feeling and being mooued by his friends to doubt of his graces which he had receiued and to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the middest of al these grieuous tentations by calling to his remembrance his fruits of faith and workes of sanctification which he had discerned in himselfe in former times as appeareth Chap. 31. Whose example if the children of God in like distresse will follow how miserable soeuer they are in their present sense and feeling yet they may receaue vnto themselues comfort because Gods gifts and calling are without repentance § Sect. 2 But here Sathan will further obiect that we are not only without all sense and feeling of faith That true faith resteth not in our sēse and feeling but also that we doe sensibly feele the heauie burthen of Gods wrath and plainely discerne his frowning and angrie countenance against vs and therfore howsoeuer those children of God who are in his loue and fauoure may haue some faith in them although it doe not alwaies so sensibly appeare yet it is impossibly that we should haue any sparke thereof seeing wee haue not any sense of Gods loue and fauour nay doe sensibly perceaue the cleane contrary to which wee are to answeare that faith doth not relie it selfe vpon our sence and feeling for as the apostle saith faith is the ground of things not presently inioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene Heb. 11.1 Heb. 11. I and we beleeue that such ioyes are prepared for vs as neither eye hath seene nor eare hath heard nor the heart of man conceiued as it is 1. Cor. 2.9 and it is a kind of infidelitie to beleeue onely those things which are subiect vnto our senses and vnderstandings 1. Cor. 2.9 and therefore when Thomas would not beleeue that Christ was risen before it was made manifest to his senses hee is reproued for infidelitie bee not saith hee faithlesse but faithfull So that when our sense and feeling cease their faith beginneth his chiefe worke the most excellent faith sheweth it selfe most clearely when wee haue no sense and feeling or when we discerne and feele the plaine contrarie for it is an easie matter to be strong in faith when God sheweth himselfe gratious and mercifull but when he appeareth vnto vs like an angrie iudge when as his wrath flameth out against vs then to behold his loue through the vizard of anger to apprehend by faith his mercie and goodnesse towards vs when our senses apprehend nothing but his wrath and displeasure Iob. 13.15 to growe to Iobs resolution in the middest of our bitter agonies and greiuous afflictions though hee kill me yet will I trust in him and when we haue receaued many repulses and bitter snubs yet with the Cananitish woman to continue our suite Mat. 15. argueth such a faith as is hardly found no not in Israell Our want of sense therefore of Gods loue and fauour doth not argue want of faith for our faith is not grounded vppon our sense and feeling but vppon Gods gratious promises immutable goodnesse and infallible truth and if euer we haue tasted of Gods loue and mercie whatsoeuer wee apprehend in our present sense and feeling faith concludeth that we are still in his loue and fauour for he is without change or shadow of change as the apostle speaketh Iam. 1.17 and whom he loueth to the ende hee loueth them Iam. 1.17 as our Sauiour hath taught vs. Ioh. 13.1 Ioh. 13.1 Though then our sense of Gods loue fayle yet may our faith continue strong as appeareth plainely in the example of Iob who though he conceiued of God in his sense and feeling that he had hiddē his face frō him took him for his enemy though he seemed to write bitter things against him and made him to possesse the sinnes of his youth yet by a liuely faith he still rested and relied vpon him protesting that though he should slay him yet hee would trust in him as appeareth Iob. 13.15 Iob 13.15 Yea our Sauiour Christ himselfe who could not sinne through infidelitie in respect of his present sense and feeling complayneth that God had forsaken him § Sect. 3 That we are rather to beleeue Gods word then our owne sense and feeling If therefore Sathan goe about to perswade vs that we are without faith because we presently apprehend not Gods loue nor feele the sweete tast of his goodnesse wee are to answeare that wee are not to build our assurance vppon our owne sense and feeling but vpon Gods vnchangable goodnesse and gratious promisses made vnto vs in Christ Iesus and if at any time our sense and feeling tell vs one thing namely that God hath withdrawne his loue from vs and will neuer againe looke gratiously vpon vs and the word of God assure vs of another thing to witt that God will neuer forsake vs but continue his loue towards vs vnto the end wee are not to giue credit vnto our owne feeling but vnto Gods worde for otherwise what doe wee els but preferre our oft deceyuinge sense before Gods infallible truth and imagine that wee can better discerne and iudge of our estate then God himselfe but the worde of God telleth vs that if wee turne vnto the Lorde by vnfained repentance sorrowing for our sinnes past hating our present corruptions and desiring and indeauouring to mortifie the flesh and the
lusts thereof and to serue the Lord in holinesse and newnesse of life and if we beleeue in Iesus Christ resting vpon him for our saluation or though presently we feele not this faith and repentance yet if euer in former time wee haue discerned it in vs that then we are receiued into Gods loue and fauour and therefore shall haue his loue continued vnto vs vnto the end be made partakers of his gratious promises heires of euerlasting life for the promises of the gospell are not restrayned to those who feele their faith but to those that haue faith not to those who feele that they doe beleeue but vnto those who doe beleeue § Sect. 4 That conclusions grounded vpon our sense are often false Neither is the not feeling of Gods loue and fauour a good argument to proue that wee are out of his loue and fauour or the apprehension of his wrath and anger in our sense and feeling a sound reason to perswade vs that wee are subiect to his wrathfull displeasure seeing the being of a thing and the sensible discerning of the thing to be are diuers and therefore howsoeuer at sometimes they concurre yet oftentimes they are seuered and disioyned so that the conclusion which is inferred negatiuely from the senses to proue the not being of their obiect is not onely commonly false but also oftentimes absurd and ridiculous for example sometimes we see not the beames of the sunne as in the night season or whē it is couered with some thicke blacke cloud but shal we herehence cōclude that the sunne shineth not nor wil euer againe appeare vnto vs So the bright beames of Gods loue and fauour are sometimes hidden from vs in the night of tentations and so shadowed with the cloud of our grieuous sinnes that we cannot sensibly discerne them but shall wee hence inferre that there is no grace and mercy to be found with God or that he will neuer againe make them shine vpon vs The one is as absurd as the other and both grosly false So sometimes the Sunne is eclipsed by the interposition of the Moone so as we cannot discerne his light or very dimly but if any man should conclude from hence that it were quite taken away or that we were depriued vtterly of his life-preseruing influence the experience of two or three howers would shew the sottish weakenesse of his sensible argumēt and so in like manner Gods fauour and loue are sometimes so ecclipsed with the interposition of some great afflictions that wee cannot discerne them for a time or but very dimly but if we shall inferre hereof that they are quite taken from vs and that they cast forth no comfortable influence on vs our present preseruation from being swallowed vp into vtter destruction and the speedy returne of woonted ioy and consolation by the apprehension of Gods loue and goodnesse towards vs will euidently shew that this argument taken from the senses is void of reason § Sect. 5 That Gods dearest children haue not at all times sensibly discerned Gods loue and the graces of his spirit in thē Lastly it appeareth by the examples of Gods children from time to time that though they haue bene indued with a great measure of faith and in a high degree of fauour and loue with almighty God yet sometimes in their owne sense they haue found in them in stead of faith nothing but doubting diffidence and infidelitie and for Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his greeuous displeasure Looke vpon the holy man Iob who by Gods owne testimonie was the iustest man vpon earth and highly in Gods loue and fauour and you shal find that sometimes he sheweth in his grieuous afflictions no signe of faith but grosse doubting and in outward apparance vtter despaire of Gods mercy and loue for he curseth the day of his natiuitie and wisheth that he had neuer beene borne he complaineth that God was his enemy and had made him as a marke whereat hee shot venimed arrowes that Gods terrors did fight against him and that hee did hide his louing countenance from him So the Prophet Dauid a man according to Gods owne hart sheweth plainely that sometime he hath no sense and feeling of the graces of Gods spirit in him Psal 51.10 as when he desireth the Lord to create in him a cleane hart and to renew a right spirit within him to restore him to the ioy of his saluatiō to stablish him with his free spirit sometimes he apprehendeth in his present sense feeling in stead of Gods loue and fauour nothing but his wrath and displeasure and therefore complaineth as one reiected and forsaken of God So Psal 22.1 My God my God why hast thou forsaken mee Psal 22.1 77.7 88.14 and art so farre from my health and from the words of my roaring 2. O my God I crie by day but thou hearest not and in the night and haue no audience And Psal 77.7 he thus complaineth will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promisse faile for euermore 9. hath God forgotten to be merfull hath he shut vp his tender mercies in displeasure 10. And I said this is my death c. So Psal 88.14 Lord why doest thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off The Prophet Ieremy likewise being grieuously afflicted in body and mind Ier. 20.14.15 was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith affiance in God peace of conscience and other sanctifying graces he bewraieth his doubting diffidence and impatiencie cursing the day of his birth and euen the man that brought first newes hereof to his father and wishing that his mother had bene his graue or her wōbe a perpetuall conception As appeareth Ierem. 20.14.15 c. The like may be said of the Apostle Peter for where I pray you was the sense feeling of his faith affiance in God zeale of his glorie loue feare and other sanctifying graces when as he shamefully denied his maister yea forswore him with bitter cursing and yet wee must eyther graunt that Peter at this time was indued with a liuely faith or els that the prayer of our Lord and Sauiour Iesus Christ was not effectuall for hee had praied for him that his faith might not faile as appeareth Luk. 22.32 Luke 22.32 But what should I insist in the examples of these the seruants of God seeing the alone example of Christ himselfe is sufficient to cleare this point for though hee were the onely begotten and best beloued Sonne of his heauenly father yet in his
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
as the Apostle speaketh 1. Ioh. 2.2 1. Ioh. 2.2 Seeing therefore our debt how great soeuer it be is already discharged and our sinnes how outragious soeuer they be are fully punished long agoe in our Sauiour Christ and seeing God himselfe who hath receiued this debt and taken this punishment is of infinite iustice and mercy why should we now despaire of pardon Nay why should wee not most certainely be assured that the roull and reckoning of our sins how long soeuer it be is quite blotted out and cancelled so as they shall neuer againe be laid to our charge § Sect. 4 Fourthly The 4. means to consider that desperation is a most haynous sin 1. Ioh. 5.10 wee are to consider that desperation it selfe is a most hainous and outragious sinne for it causeth men to denie Gods truth in his promises to account him a liar as the Apostle plainely speaketh 1. Ioh. 5.10 Hee that beleeueth not God hath made him a liar because he beleeued not the record that God witnessed of that his Sonne it maketh them to denie the infinitenes of his mercies as being ouermatched with the multitude of their sinnes and the sufficiencie of Christs merites as though they were not a full satisfaction for their horrible offences yea it maketh them to denie Gods iustice in thinking that he will punish that sinne againe in them which hath already beene punished in Christ and exact that debt which he hath already discharged Now to denie the truth mercy and iustice of God is to denie God himselfe for his attributes are his essence the truth of God is the true God the mercy of God is the mercifull God and the iustice of God is the iust God So that he who despaireth falleth into the most horrible and capitall sinne of Atheisme euen the highest degree of wickednesse and therefore more hainously offendeth God by this sinne alone then by all his other sins whatsoeuer though they appeare neuer so monstrous and abominable in his owne eies For example the sinne of Cain in despairing of Gods mercy was far more horrible then his mōstrous sinne which he cōmitted in murthering his owne brother the sinne of Iudas in despairing of Gods mercy was without comparison greater then his sinne in betraying his Lord and maister in a word to commit Idolatrie blasphemy murther adultery such like are hainous sinnes but vtterly to despaire of Gods mercy is greater then they all Though then wee haue committed other horrible wickednes against the Lord yet in no case let vs despaire for this were to adde sinne vnto sinne and to clogg our consciences more with the last then with all the former til with their intollerable waight they presse vs down vnto hell you would count him worse then madd who being oppressed with a heauy burthen should in stead of vsing other meanes to ease himselfe adde thereunto a double or treble waight till hee were pressed downe groueling vnto the earth but assuredly such and greater madnesse it is when wee feele our consciences clogged with a heauy burthen of sinne in stead of seeking ease in comming to Christ by a liuely faith to fall into vtter desperation and thereby to add a treble waight to the already intollerable burthen of sinne which lieth vpon our consciences vntill they be pressed down into the torments of hell Euery one would esteeme him a most desperate wretch who hauing offended such a gratious Prince as would most surely forgiue him vpon his vnfained sorrow for his fault should in stead of humbling himselfe and asking pardon desperately refuse his Princes mercy and with all denie his truth in his promises his mercy iustice and euen disauow him for being a lawfull Prince But such and much more wickednesse doe they desperately commit who hauing offended God by their grieuous sinnes who is so gratious mercifull that he would most certainely forgiue them vpon their true repentance in stead of humbling themselues by vnfained sorrow doe desperately refuse to bee partakers of his mercy and not onely so but deny the infinitenes of his mercy iustice truth in his promisses and consequently his godhead and being And therefore when the waight of sinne pressing vs Sathan perswadeth vs to despaire of mercy and forgiuenes let vs in any case resist this tentation and boldly say vnto the tempter it is inough and too much that I haue offended my gratious God with my other sinnes though I doe not ad thereunto this sin which is greater then all the rest the waight of my other wickednesse is already too too heauy vpō my conscience therefore farre bee it frō me to load it with a farre more vnsupportable burthen I haue already too much dishonoured my good God by my horrible sinnes and therefore I will in no case more dishonour him now then in committing all my other sinnes by denying his mercie iustice truth and euen the godhead it selfe for what were this but being alreadie in a burning feauer to cast my selfe into the fire or being gone ouer the shooes in the filthie puddle of sinne to plunge my selfe ouer head and eares and euen to drowne my selfe in the bottomelesse gulfe of desperation nay rather now I will breake of my sinnes by vnfained repentance and turne vnto the Lord whom I haue offended assuring my selfe that his mercies are infinite and therefore he is readie to forgiue and the merites of Christ a full satisfaction for all my sinnes though many and hainous and therefore in him I may bouldly chalenge forgiuenesse as a thing of right appertayning to me And thus are wee to resist Sathans tentations and though wee be often foyled yet to rise againe in no case suffring him to plucke out of our hand the shield of faith though he hath disarmed vs of the brest-plate of righteousnesse for if once we be depriued of this part of this spirituall armour wee shall lie open to all his blowes and thrusts vntil we be wounded to the very death § Sect. 5 But most lamentable it is to see the greeuous miserie of poore humbled sinners whereinto they are brought through the violence of Sathans tentations Though the afflicted conscience abhorreth other sinnes yet it easily inclyneth to desperation for howsoeuer feeling the heauie waight of their other sinnes they earnestly desire to be freed frō thē howsoeuer being tormented with the greeuous smart of their other wickednesse they hate and abhorre it yet they easily suffer themselues to bee plunged into desperation with euery friuoulous tentation and quietly offer their hands to be manacled and bound in these giues of hell without resistance But let all such stirre vp themselues and gather their oppressed spirites togeather saying to their owne consciences I hate and detest from my heart my former wickednesse and shall I now entertaine a sinne more horrible then all the rest the burthen of my other sinnes oppresse me and make me earnestly to desire ease and shall I adde a loade farre more
God in Iesus Christ so he hath not left out the little weak saith of Thomas who would not beleeue further then hee sawe and felt Yea the Lord in his word hath reuealed vnto vs the diuers degrees of faith in the same men in respect of diuers times That the scriptures set forth vnto vs the diuers degrees of faith in the same beleeuer at one time like a graine of mustard seede at another time like a great tree at one time like a little smoke and soone after bursting out into a great flame now like a weake reed wauering and declyning with the smallest blast of any tryall and within a while like an immoueable rocke which beateth backe huge billowes and euen a whole sea of violent tentations in a word it setteth out to our vew as it were portrayed in a fresh and liue picture the diuers ages of a christian as he is in his conception and preparation to grace and as he is in his new birth and first conuersion as he is a babe and as he groweth from his infancie to greater age and strength till hee come to ripe yeares and to be a strong man in Christ Besides it sheweth vnto vs his diuers relapses through sinne the sicknesse of the soule and how oftentimes the spiritual growth is hindred and the strength of Gods graces abated and much weakned by the cotidian ague of our corruptions and Sathans tentations and also after these fitts bee driuen away by vertue of Gods spirit how we receiue a greater increase of grace and measure of strength whereby we grow more in christianitie and godlinesse in a yeere then we did in two before All which is set downe to this end that we should not make our infancie our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full growth but labour to increase in grace till we become of babes strong men in Christ as also that finding our selues as weake as little infants wee bee not vtterly discouraged for if we sucke the brests of our spirituall mother the true church and receiue from her the milke and stronger meate of the word and sacraments wee shall assuredly growe vp from grace to grace and strength to strength till of babes wee become strong men in Iesus Christ and that though wee haue many great sickness of the soule and relapses into sinne whereby our spirituall growth for a time is hindred and our strength in Gods graces much abated yet if we often feed vpon the comfortable foode of Gods worde and vse this spirituall physick prescribed by God himselfe we shall not only againe recouer our former strength and health but also find a great increase of Gods graces in vs. § Sect. 3 Lastly Sathan will suggest that though our faith be true That Sathan cannot preuaile against the weakest faith yet it is so exceeding small and weake that with the violence of his tētations and huge masse of our own corruptions it will easily be ouerthrown and turned into infidelitie To which we are to answere that though hereby our faith may be shrewdly shaken yet it can neuer be ouerturned though it may be couered with the ashes of our corruptions yet it can neuer be vtterly quenched though through our gretuous foyles and falls in the cōbate of tentations it may be as it were brought into a traunce so as we cannot sensibly discerne any action motion or life of faith yet the habite and grace it selfe after it is once giuen of God is neuer taken away neither is it possible that it should be quite destroied by all the power of hell And this may appeare by diuers reasons first because faith is not of our selues but the free gift of God as it is Ephe. 2.8 Eph. 2.8 And whatsoeuer sanctifyng and sauing grace the Lord giueth that he neuer taketh vtterly away for the gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 Rom. 11.29 Secondly whosoeuer truely beleeueth he is truely knit and vnited vnto the body of Christ and is made partaker of his holy spirit which as it begetteth and beginneth all the sanctifying and sauing graces in vs so also it nourisheth strengtheneth and confirmeth them so as they can neuer vtterly faile for whatsoeuer good worke he beginneth that will hee also perfect and accomplish Phil. 1.26 Phil. 1.6 Thirdly whosoeuer truely beleeueth he is truely iustified and whosoeuer is iustified is elected called and shal be glorified for these inseparably goe together Rom. 8.30 Rom. 8.30 and consequently he that hath true faith whereby he is iustified cannot fall away seeing his iustification is as certaine as the eternall decree of Gods election § Sect. 4 Lastly That God both can and will vphould the weakest beleeuer God both can and will strengthen and confirme all those who are weake in faith till they attaine vnto the end of their faith euen the saluation of their soules and therefore it is impossible that they which once truely beleeue should fall away and be cōdemned Concerning Gods power no man can make any question seeing it is omnipotent and almighty and for his will he hath fully reuealed it both by his word and workes namely that he will not take away that grace which he hath once giuen but rather increase it till it bee perfected and accomplished Esa 66.13 Gods loue compared to the loue of a tēder mother For the first the Lord saith that hee will comfort his Church and people as the woman comforteth her child Esa 66.13 now wee know that the mother doth not abandon her child nor depriue him of that comfort which she can giue him because he is sicke and weake but rather the sicker and weaker he is the more is her care and diligence in releiuing him in his distresse when hee is not able to disgest strong meate she prouideth for him cōfortable foode of light disgestion when he is so weake that he cannot goe she carieth him in her armes or otherwise supporteth him when he is so sicke that he faleth downe to the ground in a swoune shee rayseth him vp neuer resteth till shee hath recouered life in him is this loue in a naturall mother then surely much more shall we finde in our heauenly father Esa 49.15 for though a mother may forget the fruit of her womb yet wil the Lord neuer forget vs as he hath promised Esa 49.15 And therefore the greater our weakenesse is in grace and the more greiuous our sicknesse is through sinne and the noisome humors of our corruptions the more carefully will hee watch ouer vs with the eye of his prouidence and support vs with his almighty power in our greatest weakenesse the more tenderly will he pitie vs and in louing compassion will prouide for vs such comfortable food as wil be fit to nourish vs and repaire our decaied strength when we cannot goe he will with his almighty hand vphould vs and when we fall into a dead traunce
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The
more sure to perseuer in that grace which we haue receiued vnto euerlasting life than Adam in the state of innocencie for he stoode by his owne strength which though it were great yet it was finite but we by the almightie power of God he by the vertue of his owne free will which was mutable and subiect to alteration but we by the will of God which being immutable admitteth of no change § Sect. 3 But let vs come more specially to speake of this maine controuersie betweene the true Christian and the enemies of his saluation the state whereof standeth thus The state of the Controuersie whether hee that is elected in Gods eternall counsaile and is effectually called that is seuered from the world giuen to Christ and ingrafted into Christ by the spirit of God and a liuely faith iustified sanctified and indued with the sanctifying gifts and graces of Gods spirit may after all this fall away lose the spirit of God and the graces thereof and become as prophane and wicked as euer he was before his conuersion lose also his iustification be cut off from the bodie of Christ and finally become a reprobate This the enemies of our saluation affirme but we denie as being a thing impossible not in regard of our owne strength constancie or great measure of grace which wee haue receiued but in respect of Gods will and power who vpholdeth vs Christs intercession who prayeth for vs and Gods holy spirit alwaies dwelling in vs wherby we are so strengthened and confirmed that al the power of hell cannot preuaile against vs. § Sect. 4 This our assertion we will first confirme by vnfallible reasons The first argument grounded vpon Gods wil considered in his decree of election and afterwards answere the contrary obiections which are made against this truth by the enemies of our saluation The reasons which may be alledged for this purpose are many the first sort are taken from Gods owne nature as it is described in his word and exercised in his workes towards vs. As first we may be assured of our perseuerance because it is grounded vpon Gods will which may be considered either in his secret counsaile and decree of election or in his will reuealed in his word From the first wee may thus reason Whomsoeuer the Lord in his eternall counsaile hath elected to euerlasting life they shall most certainly be saued and perseuere in the meanes tending thereunto which are no lesse contained in Gods decree than our saluation it self But the Lord in his eternall counsaile hath elected all the faithfull vnto eternall life And therefore nothing can hinder their saluation nor yet their perseuerance without which it is impossible they should be saued The first part of this reason is cleere and manifest for not to effect that which one hath decreed and purposed argueth either impotencie and want of power or vnconstancie neither of which without blasphemie can bee ascribed vnto God Iere. 32.17 Psalm 115.3 for there is nothing hard vnto him Iere. 32.17 but he doth whatsoeuer he will Psal 115.3 Matth. 19.26 Iob. 42 2. yea euen those things which vnto men are impossible are possible vnto him Mat. 19.26 for he can doe all things Iob 42.2 Neither is the will of God mutable for this argueth a want of wisedome Psal 145.5 whereas his wisedoms is infinite and knoweth no end Psal 145.5 and hee perfectly seeth and knoweth all things in one view Heb. 4.13 past present and to come Heb. 4.13 and therfore we may conclude with the Apostle that the purpose of God in his election remaineth sure Rom. 9.11 Rom. 9.11 and the foundation of God that is his vnchangeable decree continueth firme 1. Tim. 2.19 and hath this seale The Lord knoweth who are his 2. Tim. 2.19 Whosoeuer then are elected they shall most certainly be saued neither is it possible that they should fall away as our Sauiour implieth Matth. 24.24 whereas he saith that the false Prophets should shew such great signes that if it were possible they should deceiue the very elect Noting hereby that this is altogether a thing impossible that they should be deceiued and seduced with false Christs and false Prophets The second part of this reason namely that all the faithfull are elected is also of most vndoubted trueth for whosoeuer haue a true faith they are iustified whosoeuer are iustified are also effectually called elected and shall be glorified What said I shall be nay are alreadie glorified as the Apostle affirmeth Rom. 8.30 to note the vndoubted certaintie of their saluation Rom. 8.30 Moreouer the Apostle maketh faith an inseparable fruite of our election and proper and peculiar vnto the elect Tit. 1.1 Act. 13.48 calling it the faith of Gods elect Tit. 1.1 And Act. 13.48 it is said that as many as were ordained vnto eternall life beleeued where hee maketh Gods election the cause of faith And contrariwise our Sauiour telleth vs that they beleeue not Ioh. 10.26 who are not his sheepe Ioh. 10.26 So that it is manifest that those who beleeue are elected and those who are elected shall be saued § Sect. 5 The second reason may be taken from his wil reuealed in his word for whatsoeuer God thus willeth that shall most certainly come to passe The second reason grounded on his will reuealed Ioh 6.39.40 but God willeth that all should haue euerlasting life whom he hath giuen to Christ in which number are all those who are effectually called as our Sauiour testifieth Ioh. 6.39 And this is the fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp again at the last day And he willeth likewise that he that beleeueth in the sonne should be saued as it is vers 40. And therefore those who are effectually called and beleeue in Christ cannot possibly perish but shall most certainly haue eternall life § Sect. 6 The third reason may bee taken from the constancie and immutabilitie of God both in his loue towards vs The third reason taken from Gods immutabilitie in his loue and also in his gifts In the former respect wee may thus reason Whomsoeuer the Lord loueth with a constant and immutable loue those shall most certainly be saued seeing it is the nature of loue to desire the good of the partie beloued and to seeke his welfare as much as it can but the Lord loueth his faithfull ones with a constant and perpetual loue as himselfe testifieth Iere. 31.3 Iere. 31.3 I haue loued thee with an euerlasting loue therefore with mercie haue I drawne thee So Ioh. 13.1 Forasmuch as he loued his owne which were in the world Ioh. 13.1 vnto the end he loued them And therefore all the faithfull may assure themselues that they shall be saued and being once assured of Gods loue they may with the Apostle bee vndoubtedly perswaded that nothing in the world shall
enemies who labour to hinder our saluation for he is omnipotent and mighty to saue Esa 63.1 as it is Esa 63.1 And though through our frailety and weakenesse we might continually bee vanquished and drawne from God yet now there is no doubt hereof seeing we doe not stand in our owne strength 1. Pet. 1.5 but are kept by the power of God through faith vnto saluation as it is 1. Pet. 1.5 though in our selues wee are impotent and feeble yet we are strong in the Lord and in the power of his might and being armed with the armour of God Eph. 6.10 11. we are inabled to stand against the assaults of the diuell as the Apostle speaketh Ephes 6.10 11. Though wee are of little force in regard of our owne strength and able to doe nothing yet are we able to doe all things through the helpe of Christ which strengthneth vs as it is Philip. 4.13 though we be weake in faith Phil. 4.13 and vnable to stand yet being the seruants of God we shall be established for God is able to make vs stand Rom. 14.4 In a word Rom. 14.4 though our spirituall enemies are stronger than we yet shall they not bee able to plucke vs from Christ For the father which gaue vs to him is greater than all Ioh. 10.28 29. and none is able to take vs out of the fathers hand as our Sauiour reasoneth Iohn 10.28 29. And therefore when we are discouraged and ready to faint in the sight and sense of our owne weakenesse and our enemies mighty power let vs comfort our selues in the Lord saying with the Apostle I knowe whom I haue beleeued 2. Tim. 1.12 and I am perswaded he is able to keepe that which I haue committed to him against that day as it is 2. Tim. 1.12 § Sect. 2 The fifth reason is grounded vpon Gods truth and fidelitie The fifth reason groundad on Gods truth in his couenant Apoc. 1.5 2. Cor. 1.20 Luke 16.17 which is so infallible that whatsoeuer hee hath spoken promised or couenanted that he will most certainely performe for God is a faithfull and true witnesse Apoc. 1.5 and all his promises in Christ are Yea and Amen 2. Corinth 1.20 So that it is more easie that heauen and earth should passe away than that one title of Gods word should fall vnaccomplished Luke 16.17 But the Lord in his word hath assured all that beleeue that hee will vpholde them and preserue them vnto euerlasting life against all the furie of their enemies as may appeare both by his couenant which he hath made with his Church in generall and also by particular promises made to all the faithfull Concerning the first the Lord maketh this couenant with his Church Esa 59.21 I will saith hee make this my couenant with them Esa 59.21 my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seed saith the Lord from henceforth euen for euer If therefore Gods spirit neuer departeth from them and they for euer confesse and professe his word and truth then certainely they can neuer fall away nor loose their heauenly inheritance For Rom. 8.11 if the spirit of him that raised vp Iesus from the dead dwell in vs hee shall also quicken our mortall bodies because his spirit dwelleth in vs as it is Rom. 8.11 Rom. 8 11.14.â—7 And as many as are led by the spirit of God they are the sonnes of God vers 14. And if we be children we are also heyres c. vers 17. So Ierem. 32.38 I will bee their God and they shall be my people â—er 32.38 39 â—0 Vers 39. And I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them 40. And I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me c. If therefore the Church and people of God shall feare him for euer if his couenant be euerlasting if he will neuer depart from them nor they from him then certainely there is no doubt of their perseuerance â—er 31.31.32 And chapter 31.31.32 The Lord saith that he will make a new couenant with his Church not according to the couenant which he made with their fathers 33. But this shall be the couenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawe in their inward parts and write it in their hearts and will be their God and they shall be my people c. And I will forgiue their iniquitie and I will remember their sinnes no more In which words the Lord couenanteth that his law should euer remaine so deepely ingrauen in their hearts that nothing should blot it out that they should continually meditate and delight themselues therein Rom. 2.15 2. Cor. 3.2 for thus this phrase of writing in the heart is vsually taken in the Scriptures So likewise he assureth them of the perpetuall pardon of their sinnes so that their sinnes should neuer make frustrate that couenant which he had made with them Hos 2.19.20 So Hos 2.19 And I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnesse and in indgement and in mercy and compassion 20. I Will marrie thee vnto me in faithfulnesse and thou shall knowe the Lord. If therefore the Church of God shall bee married vnto him for euer in righteousnesse and faithfulnesse and in mercy and compassion then can neither their faith and righteousnesse towards God nor his mercy and compassion towards them fayle but both shall continue vnto the end Seeing then the couenant which is betweene God and vs doth assure vs of the continuance of his loue and mercy and of our perseuerance in his feare and holy obedience we neede not to doubt either of the ceasing of his loue or our falling away For though the mountaines remoue and the hils fall downe yet shall not his mercie depart from his children neither shall the couenant of his peace fall away As the Lord himselfe protesteth Esa 54.10 Esa 54.10 § Sect. 3 And thus haue I proued the certaintie of our perseuerance An obiection taken from our faltinesse answered by the couenant of grace which God hath made with his Church for whatsoeuer the Lord promiseth to the whole body of the Church that he also promiseth to euery particular member thereof seeing the whole containeth all his parts so that whatsoeuer belongeth to the whole body that also belongeth to all the members But it may be obiected that howsoeuer this couenant on Gods part is firme and eternall yet by our fault and transgression it may
than the which there can bee no better assurance of performing promise and 2. King 14.14 2. King 14.14 it signifieth a hostage giuen in warres which is giuen for assurance to confirme couenants agreed vpon Whereas therefore Gods spirit in the faithfull is called arrhabo which signifieth an earnest pawne and hostage we are hereby assured that the Lord will performe his couenant betweene vs and him that he will not misse a day in the performing of his promise that howsoeuer we were enemies yet now being reconciled by the death of his sonne he hath giuen vs an hostage to assure vs of eternall peace euen his holy spirit And therefore let not Sathan nor all his assistants cause vs to doubt of Gods couenant wherein he hath assured vs of our election adoption and saluation seeing he hath sealed this couenant with his spirit and hath giuen vnto vs this earnest and pawne to assure vs that he will performe his promise and bargaine § Sect. 4 But here the tempter obiecteth That we may discerne Gods spirit by the effects thereof that we cannot know and discerne whether we haue the spirit of God vnlesse it should bring forth in vs some extraordinarie effects and though it should be granted that we were indued therewith yet we cannot discerne the testimonie thereof from our owne thoughts vnlesse it be by some speciall reuelation To the first I answere that though many lulled asleepe with carnall securitie doe vainely dreame that they haue Gods spirit and so are deluded with their owne phantasies yet this hindereth not but that he who hath the spirit of God indeede may certainely be assured that it dwelleth in him for it sealeth in vs the assurance of Gods couenant 2. Cor. 1.22 and who can receiue this seale and not feele the impression it is an earnest and who receiuing an earnest cannot know whether he hath receiued it for otherwise how can it assure vs of our bargaine if of it selfe we haue no assurance it is a pawne of Gods loue and our saluation and who hauing a pawne in his custodie cannot know that he possesseth it it is a heauenly light which doth illuminate our vnderstandings Eph. 1.17.18 which were blinde and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnesse and sight light and darknesse it is a water which purgeth vs from our corruption Esa 44.3 Ezech. 16.9 and who that is thus washed and clensed can doubt that this water hath touched him Matth. 3.11 Act. 2.3 it is a sire which inflameth our cold frosen hearts with a zeale of Gods glorie and loue of our brethren and how can fire which is caried in our brests be hidden from vs 1. Ioh. 2.20.27 it is a precious oyle which mollifieth our hard stonie hearts and maketh them flexible and pliable able to Gods will which before were so stiffe and obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the workes of holinesse and righteousnesse and who finding those strange alterations in himselfe may not be assured that he is annoynted with this oyle it is the Lords champion fighting in vs against the flesh Gal. 5.17 and subduing the lusts thereof and who feeling this intestine warre in his owne bowels can doubt that the combatants haue their residence in him in a word it is onely this spirit which restrained vs from the euill which naturally we loue and prouoketh vs to imbrace that good which through naturall corruption we loth and abhorre if therefore sinne growe vnpleasant vnto vs and vertue and true godlinesse delightfull we may be assured that this is the worke of Gods spirit dwelling in vs. Would we then be assured that we are indued with the spirit of God why then let vs consider if our eyes blinded with ignorance are inlightned in any good measure with the knowledge of Gods truth if our soules polluted with the filth of sinne are purged in some sort from our corruptions if our cold hearts are inflamed with the zeale of Gods glorie and the loue of our brethren if our hearts more hard than adamant and more inflexible than steele are softened and made obsequious to Gods will and if the other members of our body which were benummed and as it were taken with a dead paulsie be made nimble and actiue in the workes of holinesse and righteousnesse if we feele a fight and combate betweene the flesh and the spirit the one striuing to leade vs captiue vnto sinne the other resisting and drawing vs out of this captiuitie if the sins which heretofore we haue loued be now lothsome vnto vs and the vertues which we haue abhorred be delightfull and pleasant and then we may assure our selues that it is the light of Gods spirit which hath shined vpon vs it is this heauenly water which hath washed vs it is this diuine fire which hath inflamed vs it is this precious oyle that hath mollified and foftned vs it is this champion of the Lord of hosts which maketh warre against our trayterous flesh and subdueth the lusts thereof in a word it can be nothing but Gods spirit which makes vs hate that sinne which naturally we so dearely loue and to loue vertue and godlinesse which by nature is lothsome and bitter vnto vs. § Sect. 5 And thus it is manifest that wee may be assured that we haue Gods spirit by the ordinarie fruites thereof in euery faithfull man Now let vs consider how we may know the testimonie of Gods spirit witnessing in our hearts that we are elected adopted and shall be saued How we may discerne the testimonie of Gods spirit from our owne presumption 2. Cor. 3.6 1. Cor. 3.5 from our owne phantasies caused through carnall securitie and vaine presumption And to this end we are to know that the preaching of the Gospell is the ministerie of the spirit whereby wee are sealed and confirmed in the assurance of our saluation as appeareth 2. Cor. 3.6 And hence it is that the preachers of the Gospell are called the ministers by whom the people beleeue 1. Cor. 3.5 And the words of the Gospell are called by our Sauiour Christ spirit and life because it is the ministery of the spirit which quickneth vs as it is Ioh. 6.63 And Gal. 3.2 Ioh. 6.63 Gal. 3.2 the Apostle saith that we haue receiued the spirit by the hearing of faith that is the doctrine of faith preached in the ministery of the Gospell If therefore the testimonie of saluation in the mindes of the faithfull be conceiued by the preaching of the Gospell applied vnto them by faith then is it most certainly the testimonie of Gods spirit for the inward testimonie of Gods spirit is not different from the outward testimonie of the word but if this perswasion be not grounded vpon Gods word as theirs is not who perswade themselues that they are elected adopted
and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor indeauoring to serue the Lord in holinesse and righteousnesse of life then is it not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination for the testimonie of Gods spirit in the conscience is the same with the testimonie of the word and therefore it doth not beare witnesse nor giue any assurance that they are saued which Gods word pronounceth to bee in the state of damnation When therefore this testimonie is giuen in a faithfull man and agreeable to Gods word it is the testimonie of the spirit which sealeth vs in the full assurance of that wee beleeue according to that Ephesians 1.13 where the Apostle saith Eph. 1.13 that after the faithfull had receiued the word of truth euen the Gospell of their saluation and beleeued therein they were sealed with the holy spirit of promise But those who make no conscience of hearing the Gospell preached and when they heare it doe not beleeue it nor apply it to themselues by a true and liuely faith nor bring foorth any fruites thereof in a holie and Christian life they haue neither faith nor Gods spirit and therefore if they haue any perswasion of their election and saluation it is not the testimonie of Gods spirit but their owne phantasie and a vaine opinion arising from carnall securitie and presumption § Sect. 6 Secondly Another means to discerne the testimonie of the spirit the testimony of Gods spirit may hereby bee knowne first in that it throughly perswadeth the faithfull of their election and saluation secondly by the manner of perswading them thirdly by the effects of this testimonie and perswasion For the first the spirit of God doth not only giue this bare testimonie that wee are elected adopted and shall be saued but also doth fully perswade vs hereof as being a thing most certaine and without question So 1. Cor. 2.12 the Apostle saith that wee haue receiued the spirit of God 1. Cor. 2.12 that wee might know the things that are giuen to vs of God And Eph. 1. 17 18. Gods spirit is called the spirit of wisedom and reuelation Eph. 1.17.18 which doth inlighten the eyes of our vnderstanding that we might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints and what is the exceeding greatnesse of his power particularly towards vs that beleeue according to the working of his mightie power So the Apostle Iohn saith 1. Ioh. 3.24 hereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs 1. Ioh. 3.24 So that wee may be assured that we haue Gods spirit therby be throughly perswaded that Christ dwelleth in vs and consequently that wee are elected and shall be saued And chap. 4.13 Hereby know wee that we dwell in him and he in vs and 4.13 because he hath giuen vs of his spirit And the Apostle Paul by the spirit of God was so stedfastly assured of Gods loue that he professeth that he was firmely perswaded that nothing could separate him from it Rom. 8.38 39. Rom. 8.38 39. So that the spirit of God throughly perswadeth the faithfull that they are elected and shall be saued whereas the wicked who are destitute of Gods spirit may wel haue a fond opinion and a foolish conceit that they are highly in Gods loue and elected to saluation through carnall securitie and vaine presumption but they are neuer throughly perswaded hereof for when any affliction of bodie or minde is inflicted on them their vaine perswasion vanisheth away and nothing remaineth but doubting which in the end bringeth them to vtter desperation But here the tempter will take occasion to discourage the weake Christian and to perswade him that he hath not Gods spirit seeing he doth not feele in himselfe this firme perswasion of Gods loue and his election and saluation The perswasion of the spirit not alwaies discerned in our sense and feeling To which we are to answere that Gods spirit doth throughly perswade although not at all times neither in our present sense and feeling for immediatly after our conuersion when wee are newly regenerate and like new borne babes in Christ the motions of the spirit are but weake in vs and we are not skilfull in vnderstanding this heauenly language of the spirit wherewith we haue been altogether vnacquainted but the spirit waxing stronger in vs and we growing to a ripe age in Christ doth crie in our hearts Abba father and testifieth to our spirits that we are the sonnes of God which we then being better acquainted with this heauenly speech do well vnderstand and are throughly perswaded thereby And secondly when the poore Christian who hath receiued a great measure of the spirit is exercised in the spirituall conflict the hideous noise of Sathans temptations which like Cannon-shot sound in his eares and the tumultuous outcries of his owne passions doe so disturbe and wholie possesse him that he can not heare the voyce of the spirit perswading him that hee is the child of God till the skirmish bee past and the noise of temptations ceased and then againe as in former times hee heareth to his comfort the spirit of God perswading him of Gods loue and hereby hee is againe assured thereof So that wee are not to iudge of the hauing of Gods spirit in the time of our Christian infancie and spirituall nonage nor yet according to our present sense in the time of temptation but when wee are come to perfect age and when the conflict of temptations is ceased Secondly the testimonie of Gods spirit perswading vs of his loue and our election is knowne by the manner whereby it perswadeth vs namely it perswadeth vs hereof with arguments grounded vpon Gods word and drawne not from any worthinesse in our selues but from Gods free grace and vnderserued mercie and from the righteousnesse and merits of Christ whereas Sathan and our owne flesh neuer vse such reasons but either mooue vs to a bare and vaine opinion which hath no ground at all but selfe-loue which maketh men easily beleeue that which they desire or els with some arguments drawne from some outward common benefits bestowed indifferently vpon the good and bad or lastly from a pharisaicall conceit and false opinion of our owne worthinesse and deserts § Sect. 7 Lastly The 3. meanes to discerne the spirit namely by the fruites thereof the testimonie of Gods spirit is knowne and discerned by the effects thereof for after that it hath effectually perswaded vs that we are elected and the deare children of God we are mooued thereby to trust wholie in God and to loue him as our gratious father from which loue proceedeth a zeale of his glorie and a true hatred of sinne because thereby our heauenlie father is dishonored displeased with vs and a
sinne that presseth it downe feareth and doubteth the spirit being assured of euerlasting happines triumpheth with ioy desiring nothing more than to be dissolued and to be with Christ the flesh finding it selfe guiltie of sinne and in this respect subiect to the anger of God and condemnation feareth and trembleth to thinke vpon death The spirit conceiueth of God as of a mercifull father in Christ and in all necessities flyeth vnto him by heartie prayer the flesh conceiueth of him as of an angrie and seuere iudge and therefore flyeth from him desiring rather to seeke for helpe any where else than of the Lord so that the christian by reason hereof at the same time findeth in himselfe opposition betweene action and action affection and affection For at the same instant while the flesh hauing in it the conscience of sinne and sense of guiltinesse doth murmur repine and complaine vpon God as an enemie which is readie to destroy vs the spirit doth flie vnto God by a liuely faith and committeth it selfe to his prouidence will and protection expecting saluation from him onely which it could neuer doe if it were not assured that we were in his loue and fauour And in this the christian may not vnfitly be compared to a childe who hauing been sharpely corrected by his father doth auoyde his presence as though hee were his enemie but if at the same time some suddaine danger affright him before al other he runneth to his father for safegard and protection so when our heauenly father hath sharpely corrected vs either with some outward or inward afflictions we flee from his presence as though he were our enemy but when an imminent danger ouertaketh vs and we be in perill to be supplanted with sathan and his assistants who are our enemies in deed then the sonne-like affection which is wrought in our hearts by Gods spirit doth moue vs to runne vnto him before all other desiring and crauing his ayde and assistance And thus it appeareth that though the flesh and the spirit be mixt together yet they retaine their owne natures properties and effects and though faith which is a grace of the spirit be mingled with doubting yet this doubting is not of the nature of faith which in it selfe is certaine and assured nay it is not an infirmity of faith as lamenesse is an infirmity of the ioynts and dimnesse of the sight for it is not any way incident to the nature thereof and therefore much lesse is it a commendable virtue of faith as the Papists teach but it is a fruite of vnbeleefe which is in the part vnregenerate and is opposed vnto faith as appeareth Rom. 4.20 and consequently Rom. 4.20 though faith be assaulted with doubting yet in it owne nature it may and doth remaine certaine and assured § Sect. 6 Fourthly That it is no presumption to labour for the assurance of our election 1. Cor. 2.16 they obiect that it is rash presumption and proud boldnesse for any man to search into the mystery of Gods secret counsailes or to take vpon him peremptorily to determine that hee is one whom God hath elected For who hath knowne the minde of the Lord as it is 1. Cor. 2.16 I answere that it is true indeede whosoeuer prieth into Gods hidden counsailes and secret decree of predestination is proude and presumptious and shall in the end receiue the punishment of both being giuen ouer of God to fall into many errors and in the end vtter desperation and therefore it is very dangerous yea pernicious to our soules if we labour after the assurance of our election by vsing these meanes and iudge of Gods decree according to the conceite of our own reason doubtfull speculations But yet though the will of God be in it selfe secret and not to be searched into this must not hinder vs from looking into his will reuealed though we can gather no certainty of our election by searching into his secret decree yet this is no impediment why wee may not gather it out of his word where hee hath reuealed his decree and the execution thereof though we can haue no assurance by our owne speculations yet we may attaine vnto it by the testimony of Gods spirit Rom. 8.16 which witnesseth to our spirits that we are the sonnes of God which also searcheth all things euen the deepe things of God and is giuen vnto vs that we also might know the things which God hath giuen vs 1. Cor. 2.10.12 as the Apostle teacheth vs 1. Cor. 2.10.12 and therefore it is no pride or presumption to be certaine and assured of that which the Lord hath reuealed in his word to this end that we might be certainely assured thereof But it may be demanded how this certainty can be gathered out of the Scriptures I answere that if we would attaine vnto it we must not seeke it in the law where the promises of life and saluation are made vpon the condition of our own works and worthinesse which condition we can neuer performe and therefore can neuer be assured of the promise But out of the Gospell which doth not only shew that some are predestinated to life and some reiected neither doth it only speake of our election as it was ordained in Gods secret decree in it selfe or reuealed in his word but also it setteth out vnto vs the execution of the decree with the causes meanes signes and effects of our election and how it is accomplished for the bringing vs to those ioyes to which God hath chosen vs. First therefore it sheweth the decree of God concerning our election Secondly Gods decree concerning our redemption by the death and obedience of Christ our mediator Thirdly the decree of God concerning the calling of his Church by the ministery of the word that they may be ingrafted into the body of Christ and so participate with him in all his benefits to their saluation Fourthly the decree concerning the sending of his spirit into the hearts of his chosen by the inward operation whereof the word is made effectuall for the begetting of faith and repentance Fiftly and lastly his decree concerning the iustifying and sauing of those who repent truely of their sins and apprehending and applying vnto themselues by a liuely faith Christ and his merits obedience doe approach vnto the throne of grace to receiue mercy and forgiuenesse And all these are so linked together that they can neuer possibly be seuered so that he who is assured of one may be assured of all whosoeuer is certaine that he hath faith and repentance may be certaine also of his election though he neuer presumptuously search into Gods secret counsaile Fiftly §. Sect. 7. That the Lord particularly assureth vs of our election they obiect that there is no certainty of faith which is not grounded vpon Gods word but there is no place of Gods word which assureth vs of our particular election and saluation and therefore we can haue no certainty
of faith concerning our particular election saluation I answer though the Lord giue vs no particular promise in his word yet he giueth vs that which is equally effectuall and of like force namely his generall promise without any limitation exception or condition but the condition of faith and repentance with a commaundement to applie the same And because naturally we are vnable in our selues to performe this therefore he hath ordained the ministery of the word and the vse of the sacraments which he maketh effectuall by the inward operation of his spirit for the begetting and confirming of our faith and stirring vs vp to repentance which being wrought in vs we may as certainely be perswaded that the generall promises belong vnto vs as if they were made vnto vs particularly and by name §. Sect. 8. That our assurance of election dependeth not vpon the sufficiency of our faith and repentance Sixtly they obiect that we cannot be assured of the sufficiencie of our faith and repentance and therefore we can haue no certaine assurance of our election and saluation I answere this reason were good if our election and saluation depended vpon the worthines or measure of our faith and repentance but seeing that they depend not thereupon but vpon Gods free mercy and the worthinesse and sufficiency of Christs merits and obedience therfore though our faith be neuer so weake and our repentance but in small measure yet so they be true and vnfained not dissembled and hypocritical we may certainely be assured of our election and saluation for a weake faith doth apply Christ all his benefits vnto vs as well as a strong though not in so strong and perfect a manner as shal appeare hereafter But yet we must not content our selues with a small and weake measure but labour to growe vp from faith to faith till we become perfect men in Christ Seuenthly §. Sect. 9. The sight of our imperfections no cause why we should doubt of our election they obiect that though there were no cause of doubting so long as we looke vpon Gods mercy and truth in his promises and Christs obedience and merits yet at least there is cause of doubting when we looke vpon our selues and finde our great indisposition to perfourme the condition of faith and repentance which God requireth of all who shall be partakers of his promises and our manifolde imperfections and great vnworthines of the least of Gods mercies And thus these iugglers play fast and loose making their faith like vnto the ignis fatuus or going fire which interchangeably sometimes shineth cleerely and sometimes vanisheth and leaueth behind it nothing but blacke darknesse But let vs constantly oppose our selues against such inconstancie and in no wise admit of such mutable variety in our faith which maketh it more changeable than the Moone which one while shineth with full bringhtnesse and in small distance of time cannot be discerned and to this end let vs know first that though in our selues wee be not worthy of the least of Gods mercies yet our vnworthines maketh vs not vncapable of the greatest for al Gods benefits are his free gifts which he promiseth and bestoweth without any respect of our worthines or deserts of his meere grace and vndeserued loue and therfore as when we are most worthy in our own conceit there is no reason why we should presume the more so when wee finde our selues vnworthie there is no cause why wee should hope the lesse or be more weakly assured of Gods promises for as they are not made vpon the condition of our worthinesse so they are not disanulled and made voide by our vnworthinesse otherwise no man liuing could haue assurance of them seeing all men liuing are vnworthie of them But the Lord hath made al his promises vnto vs in Christ who was sent to bee our Mediatour to the end that wee who were altogether vnworthie in our selues might be made worthie in him of all Gods mercies and benefits And therefore whosoeuer lay hold vpon Christ with a true though a weake faith and bring foorth the fruites thereof in repentance they may certainly bee assured of their election and saluation notwithstanding their vnworthinesse Secondly wee are to know that our faith doth not respect our selues in our selues neither are wee the obiect thereof but Christ and his merits and obedience whom our faith doth not behold standing aloofe of as the Papists dreame but as hee is vnited vnto vs and become our head and we his members so as now we cannot look vpon our selues but we must looke vpon Christ because hee is in vs and we in him And therefore when wee consider the greatnesse of our sinnes we despaire not because now we look vpon them as they are translated from vs and laid vpon Christ who hath fully satisfied his fathers iustice by his alone and al-sufficient sacrifice vpon the crosse when we consider our imperfections we doubt not of Gods promises because they are couered with his perfect righteousnesse when we consider our vnworthinesse wee are not discouraged seeing by communicating of Christs worthinesse wee are made worthie when wee consider that in our selues wee are subiect to the curse of the law the anger of God and eternall condemnation wee are neuerthelesse assured of euerlasting life and saluation because we are vnited to Christ our head who hath taken away our curse and nailed it to his crosse borne his fathers displeasure to reconcile vs vnto him and was condemned and suffred death to free vs from death and condemnation and to make vs heires of life and saluation So that now we behold the huge debt of our sinnes as it is discharged and cancelled with his merits and full satisfaction we behold our imperfections but as perfected by his perfections wee looke vpon our vnworthinesse but as it is ennobled with his worthinesse when we set before vs the curse of the law the anger of God and sentence of condemnation wee consider them as taken away and swallowed vp of Christs death and full obedience because now wee are vnited vnto Christ and hee is become ours that wee might become his hee hath taken vpon him our sinnes and vnworthinesse that hee might make vs partakers of his righteousnesse and worthinesse And therefore that which God hath wisely ioyned together let not our faith fondly separate for if it bee vnlawfull in carnall mariages then much more in the spirituall mariage betweene Christ and his Church But let vs looke vpon our selues not in our selues but as wee are vnited vnto Christ and then our selfe-worthinesse of hell and destruction will not abate our assurance of life and saluation Eightly §. Sect. 10. Heretikes and worldlings boasting of faith no cause why those should doubt who truly beleeue they obiect that euery heretike epicure and worldling continuing in their sinnes and wickednesse may faine vnto themselues such a perswasion of the certaintie of election but this is nothing to
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
which the Lord wilimprint in them and wee are moued to denie our selues and to cast away our owne righteousnesse and to rest and relye vpon Christ Iesus alone for our iustification and saluation which is quite contrarie to our naturall disposition but it were a miracle of miracles that all these things should be wrought in vs by sicknesse which the Lord hath not ordayned for this purpose when as the meanes appointed by God himselfe the ministerie of his word which is Gods owne ordinance could neuer worke them in vs. It may bee indeed that Gods hand lying heauy vpō vs in the time of sicknesse and fearing worse iudgements in the life to come we may be moued hereby to make a goodly shew and to vowe great reformation if we might bee restored to our health It may be that with Pharaoh we may make a fained confession of our sinnes and promise to amend if this iudgement may be remoued or that we may with Achab outwardly humble our selues before God to the end we may escape those fearefull punishments which are threatned in his word but it is a thousand to one if we then truly repent who haue liued our whole time in impenitency or then turne vnto God if wee were not before that time effectually called and conuerted for as wee liue so wee commonly die neither is it likely that hauing led our liues like wicked Balaam we should die the death of the righteous that hauing alwaies hitherto been thornes and thistles we should now bring forth sweet figges and pleasant grapes when wee are ready to be cut downe and to be cast into the fire that hauing all our life sowed the seedes of wickednesse we should at our death reape the fruit of godlinesse And therefore as the Apostle exhorteth let vs not be deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape for he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirite reape life euerlasting as it is Gal. 6.7.8 Let vs now turne vnto God while he calleth vs and graunteth vs the meanes of our conuersion the ministerie of his word now is the acceptable time now is the day of our saluation and if wee will now turne vnto God and truly repent whilest we might continue in our sinnes we may be assured our repentance is true and vnfained and not pressed out of vs with sence of present paine nor forced with feare of future punishment and that turning to God wee shal be receaued to grace and mercy seeing we then offer to serue him when wee might haue serued Sathan the world and our owne corrupt flesh CHAP. XXX Two letts which hinder worldlings from speedy repentance remooued § Sect. 1 ANd so much concerning these Motiues whereby wee may bee perswaded to speedie repentance The first let is the misaplying of Gods mercy and gratious promisee all which the worldly secure man wardeth and beareth of with a double fence so as they can neuer beate him downe with true humilitie nor pearce his heart with vnfained sorrow for sinne the one is by alleadging Gods mercy manifestly declared vnto vs in the sweet promises of the Gospel the other by obiecting the example of the conuerted thiefe who though hee had spent his whole life in sinne and wickednesse yet at the last hower was receiued to mercy For the first Ezech. 13.32 33.11 Math. 9.13 Math. 11.28 hath not the Lord will they say protested in his word that he desireth not the death of a sinner but that he turne from his way and liue hath not our Sauiour tould vs that he came not to cal the righteous but sinners to repentance and doth he not inuite such vnto him as labour vnder the heauie burthen of sinne promising that hee will ease them And hath not the Apostle Paul taught vs 1. Tim. 2.4 that Gods will is that all men should be saued and come to the knowledge of his trueth Seeing therefore God is so mercifull why should we doubt of our saluation Why should we feare to deferre our repentance follow our pleasures and delights for a time seeing the Lord will receiue vs to mercy whensoeuer we turne vnto him The first let remoued I answere first that though al this were certaine true and not to bee doubted of yet it is a most vnthankefull part and horrible ingratitude against our gracious God and louing father to take occasion of his mercie the more to offend him as before I haue shewed Secondly I answere that as God hath shewed his mercy in the gratious promises of the Gospell so also he hath as plainely declared his iustice in the seuere threatnings of the law and he is as true in the one as in the other And therefore all the question is who shal tast of his mercy and who of his iustice seing that is promised to some and this threatned against others or rather in truth it is without all question for the Lord hath plainely shewed in his word that hee will extend his mercy to all repentant sinners and to them onely and that he will declare his iustice in powring out his iust iudgements vpon the wicked who liue in their sinnes and especially vpon those who take occasion of Gods mercie to continue in their vnrepentancie despising the riches of his bountifulnes his patience long suffering for hereby they heape vnto themselues wrath against the day of wrath and the declaration of the iust iudgmēt of God as the Apostle speaketh Rom. 2.4.5 Though then there be neuer so many sweet promises in the gospel yet they who continue in their sinnes without repentance can reape no true comfort by them because they are not made to them but to repentant sinners and on the other side though there be neuer so many terrible threatnings denounced in the law yet the paenitent sinner need not to feare them seeing they are threatned onely against those who continue in their impaenitencie though God be of infinit mercy let not the wicked man who liueth in his sinnes presume seeing it is sufficiently declared in pardoning the sinnes of repentant sinners Neither let him who is truly paenitent despaire because God is of infinite iustice seeing it is sufficiently manifested in punishing the sinnes of those who continue in their vnrepentancie let not him who is turned vnto God from his wicked waies feare Gods iustice for it is fully satisfied in Christ and therefore it shall neuer attach him neither let him who continueth in his sinnes without repentance hope in Gods mercy for it doth not belong vnto him nor yet in the sweet promises of the Gospell which though they be neuer so generall yet are they alwaies to be restrained to the condition of the couenant of grace faith and repentance And this is manifest in the places before alleaged which worldly men so much abuse to nourish in them carnall