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
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
loue giue vs his holy spirit whereby we are purged from our corruptions sanctified and raised vp from the death of sinne to newnes of life so that our holines is not a cause of our calling but Gods election and calling is a cause of our holines And this appeareth both by testimonies of Scripture and examples For the first the Lord professeth Esa 65.1 Esa 65.1 that he offered himselfe to those that asked not after him and was found of them that sought him not c. The Apostle Ephes 2.1 affirmeth that euen those who are the Church and people of God were before their calling and conuersion not sicke only but euen dead in their sinnes in which they walke according to the course of the world Eph. 2.1.3.12 that they were by nature the children of wrath as well as others as it is vers 3. and that they were without Christ aliants from the common-wealth of Israell strangers from the couenant of promise and had no hope and were without God in the world as it is vers 12. So 1. Cor. 6.11 he saith that those who were now sanctified and iustified were in time past fornicators 1. Cor. 6.11 idolators adulterers wantons buggerers c. The Apostle Peter like wise writing to the Church of Christ saith both of himselfe and them also that they had spent the time past before their conuersion after the lust of the gentiles walking in wantonnesse gluttonie and in abominable idolatries 1. Pet. 4.3 1. Pet. 4.3 And the Prophet Esay saith that we all were wandering sheepe Esa 53.6 vntill the Lord gathered vs into his sheepefold So that it was so far of that we should deserue nay grace or mercie at Gods hand that in his iustice he might rather haue consumed vs as his enemies than called vs to be his Church and people This also is plaine in the examples specified in the booke of God for what excellencie or worthines was in Abraham who before his calling was an idolater or in Rahab who had spent her time in lust and filthines or in Manasses who was a cruell idolater a murtherer a sorcerer or in Matthew who was a publicane or in Paul who was a bloodie persecutor or in the thiefe who had spent his life in al outrage and wickednes what excellencie or desert was in any of vs who haue not so much as a thought or inclination to any good thing or any power to performe it and therefore we must conclude with the Apostle that we are called with an holy calling not according to our workes 2. Tim. 1.9 but according to his owne purpose of grace c. 2. Tim. 1.9 § Sect. 4 The second part of effectuall calling is that reciprocall donation whereby God the father giueth Christ Iesus his onely begotten sonne Of the second part of our effectual calling to wit our reciprocall donation truely and effectually to al his elect to be their head redcemer and Sauiour and also whereby he giueth his elect vnto Christ to become his members that so they may be saued and redeemed by him whereupon all Gods elect may truly say that this Christ Iesus God and man is mine head my Sauiour and redeemer and all his merits obedience and benefits purchased by both are become mine by this right as being a member of his bodie and our Sauiour also may as truely say of Gods elect that they are his whom he hath right to redeeme and saue because hee is their head and they his members Of this mutuall donation and gift the Scriptures speake euidently Esa 9.6 Ioh. 3.16 and first that Christ is giuen vnto vs Esa 9.6 Vnto vs a childe is borne and vnto vs a sonne is giuen Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Rom. 8.32 Secondly Rom. 8.32 Ioh. 17.6 that we are giuen vnto Christ it is manifest Ioh. 17.6 I haue declared thy name vnto the men which thou gauest me out of the world thine they were and thou gauest them me c. So. Ioh. 10.29 My father which gaue them me is greater then all and none is able to take them out of my fathers hand By which places it plainely appeareth that Christ is giuen vnto vs by God his father and we vnto Christ But in what manner is this mutuall donation made surely not grosely and corporally but spiritually after a celestiall manner for the meanes whereby it is brought to passe on Gods parr is his diuine and holy spitit and on our part a true and liuely faith § Sect. 5 The third part of effectuall calling is the vnion and communion which is betwixt Christ and Gods elect Of the third part viz. our vnion with Christ which followeth vpon the donation before spoken of whereby Christ Iesus and they are mistically coupled together into one body hee becomming their head and they becomming his members Of this the Apostle speaketh Ephes 4.15.16 where hee exhorteth the faithful to grow vp into him which is the head that is Christ Eph. 4.15 by whom all the bodie being coupled together by euery ioynt c. receiueth increase And chap. 5.30 We are members of his bodie and 5.30 of his flesh and of his bones And of this our Sauiour Christ speaketh in the parable of the vine Ioh. 15.1 where he cōpareth himselfe to the stock root and al the faithful to the branches Ioh. 15.1 and the Apostle expresseth it by a metaphoricall speech taken from a building comparing Christ to the foundation and the Church to the rest of the building Eph. 2.20.21.22 Now wee must not conceiue of this vnion that it is either natural Eph. 2.20.21 as the three persons in Trinitie are vnited in the same diuine nature or personall as the bodie and soule being vnited make one man or corporall as the parts of a building are coupled one with another but this coniunction and vnion is made by the spirit of God which dwelling in the manhood of christ aboue measure filling it with the graces thereof is from it deriued vnto all the faithfull and true members of Christs bodie filling them with the like graces in measure and on our part by a true and liuely faith whereby we doe applie vnto vs Christ Iesus and all his benefits And this appeareth Eph. 2.22 where the Apostle saith that wee are the habitation of God by the spirit Eph. 2.22 1. Ioh. 4.13 And 1. Ioh 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit So that by the spirit of God dwelling in vs we are made one with Christ and Christ with vs. Now the manner whereby this vnion is made is this the faithful man body and soule is vnited vnto whole Christ God and man but first and immediatly to the humane nature and mediatly thereby to the
nature of an earnest to which the measure of grace here receiued is compared But wherein doth this measure of grace and chiefe perfection of a Christian consist in this life Surely not in their workes for they are all imperfect and so full of corruptions that they are odious in Gods sight being considered in themselues and examined by the rule of his exact iustice neither in their inherent righteousnes and begun sanctification for when they are at the holiest they are polluted with the reliques of originall corruption which bring foorth the fruites of actuall transgressions and make vs vnable to doe the good we would in that manner and measure which we should and therefore those which are most righteous are not in this respect acceptable to God but herein the perfection of a christian consisteth when as seeing his imperfections wants and sinnes he is grieued and truly humbled with the sight and sense of his owne miserie and wretchednesse and disclaiming and reiecting his owne righteousnes and good workes doth flee vnto our Sauiour Christ hungring after his righteousnes and by a liuely faith applying vnto his wounded soule his merit and obedience doth looke for saluation in him alone and lastly when as in obedience to his commandement and in true thankfulnes for his infinite mercies he hath an earnest desire to glorifie his name by a godly and Christian life striuing and endeuouring continually to forsake his sinnes to mortifie his corruption and to attaine vnto more and more perfection in righteousnes and holines For Maxima pars Christianismi est toto pectore velle fieri Christianum It is the greatest part of Christianitie to desire with the whole heart to become a Christian § Sect. 5 If therefore we doe keepe the couenant of the Lord nay if we but thinke vpon his commandements to the end we may doe them the louing kindnes of the Lord shall endure for euer vpon vs as it is Psal 103.17.18 if we can from our harts say with good Nehemiah Nehem. 1.11 Nehem. 1.12 O Lord I beseech thee let thine eare now hearken to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name the Lord will heare vs indeed and graunt our requests If with the Prophet Dauid we haue but a respect to Gods commandements with a care to fulfill them we shal not be confounded Psal 119.6 as it is Psal 119.6 If wee but desire to obey Gods commandement the Lord will accomplish our desire and quicken vs in his righteousnes 40. though we be dull yea dead vnto all goodnesse as it is vers 40. Rom. 7. If with the Apostle Paul wee doe the euill which we would not and consent to the law that it is good delighting therein in the inner man then though we are with him led captiue vnto sinne yet it is not wee that offend but sinne that dwelleth in vs that is our old man our corrupt and vnregenerate part That neither the name nor actions of the flesh can properly be ascribed to the spirituall man which cannot fitly be called by our name because it is mortified alreadie in some measure and shall be fully abolished by the spirit of God neither doth it liue the same spirituall life with vs seeing it is not quickened by the same spirit and therefore as those who haue diuers soules which giue vnto them life and motion are themselues diuers and also called by diuers names so the new and old man liuing as it were by diuers soules the one being quickned with Gods spirit the other by Sathan whereof it commeth to passe that the more the one liueth the other dieth the more strong the spirit is the weaker is the flesh and the actions of both are quite contrarie therefore they may fitly be called by diuers names neither can the actions of the flesh bee ascribed to the spirit properly seeing they are contrarie the one to the other For as if a science of a crab tree and another of a pepin tree being grafted into the same stocke doe both bring foorth their seuerall fruites the one crabs the other pepins it may fitly be said this tree bringeth foorth either pepins or crabs because they grow in the same stocke but yet it cannot bee truly said that the crab tree science bringeth foorth pepins or the pepin science crabs so because the flesh and the spirit are ioyned together in the same bodie and soule we may in this respect say that this man sinneth or doth that which is good but yet whē we speak of the regenerate or carnall man properly and seuerally as we cannot truly say that the flesh doth any good so neither can we truly affirme that the spirit and regenerate man doth commit that which is euill but as the Apostle speaketh sin which dwelleth with him And though the flesh be the farre greater part yet doth it not denominate giue the name to the christian his actions because it is partly mortified partly in mortifying and partly to be mortified that is deputed and destinated to death and destruction and also because it is the worse and more vnworthie part without compare and consequently not to giue the name for as wine mixt with water is called still wine though the water exceede the wine in quantitie because it is the more excellent substance so the flesh being mixt with the spirit though it be in greater quantitie it doth not giue the name to vs and our actions but the spirit as being our most excellent and worthie part and of it wee are called spirituall regenerate and new men though the least part be spirituall regenerate and renewed If therefore we are regenerate and haue in vs the spirit of God and the graces thereof in the least measure wee may boldly say with Paul that it is no more we that do offend God but sinne that dwelleth in vs neither shall we receiue punishment but the flesh that is our vnregenerate and corrupt part which shall be mortified and fully abolished by the spirit of God as for the spirituall and regenerate part it shall daily bee more and more strengthened and confirmed in the spirituall life and the more punishments afflictions and torments the flesh hath inflicted on it the more shall the spirituall man grow vp in grace and goodnes till our corruption being by little and little mortified and in the end fully abolished by death we shall be perfect men in Christ liuing a spirituall and euerlasting life in all glorie and happines in his kingdome When therefore the Lord suffreth Sathan to afflict vs in our goods bodies and in our soules and consciences as hee did Iob it is not because hee hath forsaken vs and giuen ouer his whole interest hee hath in vs to this wicked spirit but as the Apostle speaketh in another matter he deliuereth vs vnto Sathan to be afflicted for the destruction of the flesh 1. Cor. 5.5 that the
graces of Gods spirit to the praise of his glory who hath bestowed them and to the comfort of our owne soules who haue receiued them And as they are chastisements they serue for sharpe eye-salues to cleere our dimme sight so as we may see our sinnes and truely repent of them They serue for sowre sauces to bring vs out of loue with our sweete sinnes and for fire and files whereby wee are purged and scoured from the drosse and rust of our corruptions They are sharpe pruning kniues to lop and trimme vs that we may bring forth plentifull fruits in godlinesse They are spurres to pricke vs forward in the Christian race and hedges to keepe vs from wandering out of the way They are sharp salues to draw out our secret corruptions and bitter potions to cure our desperate diseases They are that wormewood wherby the Lord weaneth vs frō the loue of the world whose pleasing delights we would euer sucke without wearinesse if our mouthes were not distasted with some afflictions They are roddes wherewith being scourged wee are made more circumspect in our wayes and more carefull to performe obedience vnto all the commandements of our heauenly Father In a word they are the straight path which leadeth to euerlasting happinesse and a bridle to restraine vs from running headlong in the broade way which leadeth to endlesse wo and miserie And therfore seeing our momentany afflictions do serue for the manifesting of Gods glorie for the increasing of spirituall graces and the furthering of our eternall saluation let not Sathan perswade vs that wee are out of Gods loue and fauour because of our afflictions but rather let vs repute them as they are indeede signes of his gracious prouidence and fatherly care which he hath ouer vs. § Sect. 3 But here the tempter will obiect that this I speake is true of the outward afflictions of the bodie Sathans temptations grounded vpon our spirituall afflictions for thereby the flesh is mortified and subdued and the spirituall graces of Gods spirit exercised and increased in vs but thy afflictions will he say are farre different for thy soule is filled with horrour and feare thy conscience is mortally stung with sinne and the waight thereof ouerwhelmeth thee thou seest thy selfe subiect to the curse of the law and art alreadie tormented with the paines of hell thy God who looketh vpon his children with an amiable countenance frowneth vpon thee like a seuere Iudge and thou tastest of nothing but of his heauie wrath and displeasure in a word thou hast not one sparke of true consolation wrought in thee by Gods spirit with which those that are Gods children are fully replenished and wherby they are incouraged patiently to abide all afflictions but thy inward vexations are the torments of an euill conscience and the flashings of hell fire wherewith hereafter thou shalt eternally be burned To this temptation we must answere that it cannot be denied but that the afflictions of the minde are farre more grieuous than the afflictions of the bodie That our spirituall afflictions are no signes of Gods hatred and that the torments of conscience caused by the waight of sinne and the apprehension of Gods fearefull wrath are as it were Gods three-stringed whip in respect of the gentle rod of outward afflictions for a sorrowfull mind drieth vp the bones Pro. 17.12 Pro. 18.14 as it is Pro. 17.12 and the spirit of a man may sustaine his other infirmities but a wounded spirit who can beare as the wise man speaketh Prou. 18.14 Neuerthelesse though these corrections are more sharp and grieuous than the outward afflictions of the bodie yet it cannot be denied but that these also are the chastisements which our heauenly Father inflicteth vpon his children somtimes for his owne glorie and sometime for their triall or chastisement when more light correction will not reclaime them For first those places of scripture before quoted are spoken generally of all afflictions whatsoeuer and therefore are not to be restrained to the outward afflictions of the bodie seeing they extend themselues also to the afflictions of the minde neither doth our heauenly Father correct all alike but some he rebuketh onely by his word and goeth no further when as this reclaimeth them but if this will not preuaile hee goeth a step further and chastizeth them with gentle correction as with outward crosses and afflictions but if this will not reforme them he taketh his whippe into his hand wherewith hee grieuously scourgeth them to the end they may more sensibly taste of his displeasure and amend that which is amisse and this he doth by making them feele the waight of sinne Reu. 3.19 Heb. 12.6 and appehend his wrath and heauie displeasure which by their sinnes they haue iustly incurred and yet notwithstanding all this he still remaineth their gracious Father who seeketh not their destruction but their reformation Neither need this dealing of our heauenly Father seeme strange vnto vs seeing earthly parents take the same courses with their children whom they tenderly loue for when they offen them they first seeke their amendment by words and fatherly admonitions and when this will doe no good they proceed to blowes and in a gentle manner do correct them and if this preuaile not with them then they vse more sharpe and seuere chastizement but if all this be to no purpose then will they disguise their fatherly affection vnder the vizard of wrath and heauie displeasure they banish out of their countenance all signes of loue and assume terrible looks and bitter frownes yea they will sometimes thrust them out of doores and reiect them a while leauing them to shift for themselues and to endure all miserie And whence proceedeth all this surely not from hatred but from loue and tender care which they haue ouer them for their good And this maketh them vse the bridle of correction to restraine them from running into all licentiousnesse this causeth them to pretend wrath in the countenance that they be not by their lewdnesse forced to entertaine it into their hearts this mooueth them to reiect them for a time that they may reclaime and retaine them for euer Neither doth our heauenly Father who is infinite in loue deale otherwise with his disobedient children hee vseth but his word if his word will suffice hee goeth no further then gentle chastizement if that be inough but if hee sharply scourge vs yea if hee looke vpon vs with a frowning countenance and shew nothing in outward appearance but his wrath and heauie displeasure if he seeme to reiect vs for a time and to giue vs ouer to be tormented by Sathan yet vndoubtedly all this proceedeth from his loue and that fatherly care hee hath ouer vs for our euerlasting good and saluation hee seeketh not our destruction but amendment he frowneth on vs for a time that hee may looke graciously on vs for euer he seemeth to reiect vs for a while that like the prodigall
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
THE CHRISTIAN WARFARE WHEREIN IS FIRST GENERALLY SHEWED THE MALICE POWER AND politike stratagems of the spirituall enemies of our saluation Sathan and his assistants the world and the flesh with the meanes also whereby the Christian may vvithstand and defeate them AND AFTERWARDS MORE SPECIALLIE THEIR PARTICVLAR TEMPTATIons against the seuerall causes and meanes of our saluation whereby on the one side they allure vs to security and presumption and on the other side draw vs to doubting and desperation are expressed and answered WRITTEN ESPECIALLY FOR THEIR SAKES who are exercised in the spirituall conflict of temptations and are afflicted in conscience in the sight and sense of their sinnes By I. DOVVNAME Preacher of Gods word Put on the whole armour of God that ye may be able to stand against the assaults of the Diuell Ephes 6.11 AT LONDON printed by FELIX KYNGSTON for Cuthbert Burby and are to be sold at his shop in Paules Church-yard at the signe of the Swan 1604. TO THE GODLY ZEALOVS AND SINCERE PROFESSORS OF GODS TRVE RELIGION SIR IOHN SCOT Sir THOMAS SMITH and their Ladies Maister ROBERT CHAMBERLAINE Esquire and Mistris ANNE CHAMBERLAINE his wife his welbeloued and most respected friends I. D. wisheth the fruition of all the true comforts of this life and eternall happinesse in the life to come MAnifold right Worshipfull and most daungerous are the temptations and assaults of our spirituall enemies whereby they labour to hinder the saluation of Gods elect and to increase the greatnesse of their hellish dominions by withdrawing if it were possible Gods seruants from their subiection and alleageance and making them their slaues and perpetuall vassals To this end they take indefatigable paines going continually about seeking whom they may deuour sometimes like roaring Lions compelling by violent force and sometimes like old Serpents alluring and deceiuing with treacherous policies Neither doe they rest in the time of our rest but waking and sleeping they set vpon vs one while inticing vs to swallow the poyson of sinne with the sugred baites of worldly vanities and another while driuing vs into their snares of perdition with the sharpe pricking goades of miserie and affliction Before vs they set carnall pleasures deceiuing riches and vaine honours to allure vs to come into the broad way that leadeth to destruction and behind vs they hold the three-stringed whip of losse shame and punishment to keepe vs from going backe and to hasten vs with winged speede to run forward in this hellish iourney Neither do they greatly care what path we chuse in this common way of perdition whether the spatious way of securitie and presumption or the strait path of horror and desperation whether the toyling way of vnsatiable couetousnesse or the soft faire way of bewitching pleasures whether the open way of worldlinesse and atheisme or through the hidden thickets of hypocrisie and dissimulation in a word they regard not in what way we walke so we goe forward in the waies of sinne for though they seeme diuers and contrarie one to another yet they haue all the same end meeting together in hell and destruction And howsoeuer they cannot with all their malice power and policies attaine vnto their desires by bringing Gods elect and faithfull ones to perdition and endlesse miserie because God their heauenly father who hath taken vpon him their protection frustrateth all their subtill policies with his all-seeing wifedome and withstandeth all their might with his almightie power yet doe they exceedingly with their assaults and temptations foyle vexe and trouble them by working in some forgetfulnesse of God and of themselues securitie and carelesse retchlesnesse and turmoyling others with horrible feares desperat doubting and bitter agonies Whereby it commeth to passe that the one sort securely goe on in sinne forgetting the end of their creation redemption and holy vocation vnto which God hath called them vntill with Salomon they haue found in the end of their worldly delights nothing but vanitie and vexation of spirit and the other are so affrighted astonished and continually tormented with doubtings feares and the continuall assaults of their spirituall enemies that they goe mourning all the day long pining away in griefe and anguish of mind till at last they grow wearie of their liues thinking their soules an intollerable burthen to their bodies and their bodies to the earth The consideration of which lamentable and too too miserable effects as it shall moue all christians to stand vpon their guard and to arme themselues with the spirituall armour that they may not be ouercome of their temptations and fall into these great mischiefes so should it moue Gods faithfull ministers whose dutie it is not onely themselues to walke in the waies of righteousnesse but also as spirituall guides to leade others with them in discharge of their conscience before God and in christian commiseration and compassion towards their brethren to vse all good meanes both by speaking and writing whereby they may bee preserued and freed from these snares which their spirituall enemies doe lay to intrap them by beating downe with the cannon-shot of Gods threatnings the high forts of their proud presumption and rouzing them out of the deepe slumber of retchlesse securitie as also by raising vp and comforting those that mourne in Syon stooping yea lying groueling vnder the heauie burthen of their sinnes The which howsoeuer it is performed by many in respect of their seuerall charges committed to them and some also haue briefely touched some poynts in writing which concerned the comforting and raising vp of their priuate friends yet not any that I know of haue in our language largely and generally handled these controuersies and spirituall conflicts betweene the christian and the enemies of his saluation for the common good of the whole Church And therefore hauing with Elihu long waited to see if those who were more auncient better experienced and more richly furnished with Gods gifts and graces than my selfe would vndertake this worke which is to God most acceptable and to his saints and children so profitable and necessarie at length after others long silence I resolued to speake and no longer to conceale such true comforts as God hath reuealed vnto me to the end that hereby I might releeue and comfort those who are poore in spirit and humbled in the sight of sinne or at least by offering willingly to this vse my small mite I might giue an occasion vnto others better able to vnlocke and open their rich treasuries that they may bestow vpon their poore brethren their great talents and gifts of better valew The which my labors as I did not rashly vndertake them so I haue not suddenly finished them for almost three yeeres since I purposed to take this worke in hand which I haue now by Gods assistance finished but at the first I confesse I intended not that it should come in to publike view but onely as others before me propounded as the end of my labours the comforting
tied with the heauie bolts and chaines of sinne hee is retchlesse and secure but if our Sauiour by his Ambassadours in the preaching of the word loose and vnburthen vs of these chaines and bolts and by the light of his spirit so illuminate the eyes of our vnderstanding that we see the way out of Sathans dungeon of ignorance and so escape out of his captiuitie then he rageth against and pursueth vs as Pharaoh did the Israelites that either he may bring vs backe againe into his bondage or els destroy vs if we make resistance Lastly they feele not any fight betweene the flesh and the spirit because the flesh wholie ruleth them and like a flood which hath a cleere current carrieth them wholie into a sea of sinne without any stop or resistance and therfore no marueile they feele not this fight when the spirit which is one of the combatants hath no force nor residence in them § Sect. 4 Secondly That the true Christian may receiue comfort by feeling the spirituall conflict Gods children who continually feele the assaults of their spirituall enemies and see the breaches which are made in their soules with the continuall batterie of their temptations may receiue no small consolation hereby when as they consider that all who professe themselues Gods seruants and resolue to serue the Lord in holines and righteousnes are thus tempted and tried Reuel 12.17 For the Dragon is wroth with the woman that is Gods Church and her seede which keepe the commandements of God and haue the testimonie of Iesus Christ as is Reuel 12.17 and like a roring lion seeketh their destruction because they haue renounced him and fight vnder the standard of the Lord of hoasts whom hee maligneth and hence it is that whilest we liue without sense of sinne we eate and drinke and take our ease without disturbance but after we make any conscience of our waies and endeuour to serue the Lord then Sathan casteth against vs the firie darts of his temptations and we feele many conflicts betweene the flesh and the spirit with which the worldly man is neuer troubled So that when we are thus tempted and assaulted by Sathan the world and our corrupt flesh it is a strong argument to perswade vs that wee are intertained for Gods souldiers and haue receiued the presse money of his spirit for Sathans kingdome is not diuided neither doth he fight against those who are his friends and seruants but against those who wage warre against him and fight vnder the Lords standerd True it is that when his seruants haue committed such abominable and grieuous sinnes as haue made deepe wounds in their seared consciences whereby they are awakened out of their sleepie lethargie of securitie then Sathan filleth them with horrour and despaire that hee may keepe them from true repentance when he can hide from them their sinnes no longer and the Lord in his iust iudgement and for the example of others doth suffer Sathan to begin in them the torments of hell in this life but if hee can by any meanes hide their sinnes and keepe them quietly in his kingdome he will neuer vexe them And hence it is that whereas one perisheth through despaire many thousands perish through presumption and securitie Let all those therefore who feele the burthen of their sinnes and are vexed with the continuall assaults of their spirituall enemies comfort themselues for hereby they haue assurance that they are members of the Church militant into which none but souldiers are intertained and that now they begin to be Gods friends and seruants when as Sathan opposeth himselfe against them CHAP. II. Why God suffereth his seruants to be exercised in the spirituall conflict of tentations BVt here it may be demaunded why the Lord will suffer his seruants to be thus tempted and assaulted whereas the wicked are free from such conflicts I answere first for his owne glorie for whereas our enemies are strong and mighty and we weake and feeble hereby is the Lords omnipotent power manifested to all the world by whose assistance such impotent wretches conquer and subdue such furious and puissant enemies Secondly God suffereth his children to be tempted that so those spirituall graces which he hath bestowed vpon them may the more cleerely shine to his glorie For who can know whether they be Gods golden vessels before they be brought to the touchstone of temptation Who could know the faith patience and valour of Gods souldiers if they alwaies lay quietly in garrison and neuer came to the skirmish Who could feele the odoriferous smell of these aromaticall spices if they were not punned and brused in the morter of afflictions For example who would haue discerned Abrahams faith Dauids pietie Iobs patience Pauls courage and constancie if they had been neuer tempted which now to the glorie of God shine to all the world And as the Lord suffereth Sathan and his impes to trie his children for his owne glorie so also for their spirituall and euerlasting good for first hereby he chastizeth them for their sinnes past and recalleth them to their remembrance that so they may truly repent of them And this cause Iob speaketh of Iob. 13.26 Iob. 13.26 Thou writest saith he bitter things against me and makest me to possesse the iniquities of my youth Secondly hereby hee manifesteth vnto vs our secret and hidden sinnes which the blind eyes of our iudgement would not discerne if their sight were not quickned with this sharp water of temptation For so long as wee liue in peace our secure consciences neuer summon vs to the barre of Gods iudgement but when wee are roused vp by temptation wee enter into a more straight examination of our selues and search what secret sinnes lie lurking in the hidden corners of our hearts that so wee may repent of them and make our peace with God without whose assistance wee can haue no hope to stand in any temptation Thirdly the Lord hereby preuenteth our sinnes to come for when we haue experience that the most sharp weapons which Sathan vseth to inflict deepe wounds in our consciences are our sinnes this will make vs most carefull to abstaine from them least thereby we strengthen him for our owne ouerthrow And as these temptations of Sathan are in this regard so many bridles to restraine vs from sinne so also they are so many prickes to let out the winde of vaine glorie wherewith like bladders we be puffed vp as wee may see in the example of Paul who lest he should be exalted out of measure through the abundance of reuelations receiued a pricke in the flesh the messenger of Sathan to buffet him 2. Cor. 12.7 Fourthly 2. Cor 12.7 the Lord suffereth Sathan to assault vs that wee may hereby come to the fight of our owne weaknesse and infirmities when wee haue receiued many foiles and learne to relie vpon his helpe and assistance in all our dangers for so proud we are by nature that before
we come to the fight we think that we can repell the strongest assaults and ouercome all enemies which oppose themselues against vs by our owne power but when wee see our selues vanquished and foiled with euery small temptation wee learne to haue a more humble conceit of our owne abilitie and to depend wholy vpon the Lord. And this end is set downe Deut. 8.2 and 13.3 Deut. 8.2 and 13.3 Fiftly the Lord permitteth Sathan continually to assaile vs with his temptations to the end we may continually buckle vnto vs the whole armour of God that we may be readie for the battaile For as those who haue no enemies to encounter them cast their armour aside and let it rust because they are secure from daunger but when the enemies are at hand and sound the alarum they both wake and sleepe in their armour readie for the assault so if we should not continually skirmish with our spirituall enemies we would lay aside the spirituall armour but when wee haue continuall vse of it both day and night we keepe it fast buckled vnto vs that being armed at all points we may be able to make resistance that we be not surprised at vnawares Lastly by this conflict the Lord strengthneth and increaseth all his graces in vs for as by exercise the strength of the body is preserued and augmented and in short time decaieth through idlenesse and sloth so the gifts of Gods spirit faith affiance hope patience and the rest languish in vs if they bee not exercised with temptations Rom. 5.3.4 For tribulation bringeth forth patience and patience experience and experience hope and hope maketh not ashamed as it is Rom. 5.3 4 5. For when once wee haue been tempted and tried and the Lord hath mercifullie deliuered vs from the temptation afterwards being so assaulted wee patiently endure it hoping for the Lords assistance 1. Sam. 17.37 Psal 27.9 beleeuing and assuring our selues that the Lord who hath deliuered vs will againe deliuer vs as it is Psal 27.9 Moreouer when wee see the great neede of the graces of Gods spirit this will be a strong motiue to intice vs to a carefull vse of all good meanes whereby we may attaine vnto them whereas if we were free from this spirituall conflict we should not so cleerely see nor apprehend the vse and necessitie of them CHAP. III. Arguments whereby we may be encouraged to enter into this spirituall conflict § Sect. 1 ANd thus haue I shewed that al that will be Gods seruants must fight his battailes against his and our spirituall enemies and the causes why the Lord presseth vs to this seruice now that wee may goe couragiously into the field let vs consider of some reasons and motiues which may make vs resolute and valiant The first is the iustnesse of our cause For though souldiers be neuer so strong and well furnished yet if their consciences tell them that they fight in a bad quarrell it will much abate their courage and make them cowardly and timorous But our cause is most iust and our warre most lawfull for God who is iustice it selfe hath proclaimed it by his Heraulds the Apostles Eph. 6.10 So Ephe. 6.10 Finally my brethren be strong in the Lord and in the power of his might 11. Put on the whole armour of God that ye may be able to stand against the assaults of the diuell Iam. 4.7 1. Pet. 5.8 c. And Iam. 4.7 Resist the diuell and he will flie from you And 1. Pet. 5.8 Be sober and watch for your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure 9. Whom resist stedfast in the faith The cause of our spirituall warre of great importance Secondly the cause of our warre is of great waight as namely for the glory of God and our owne saluation for in all sathans skirmishes he seeketh to impeach Gods glory with false imputations and to bring vs to vtter destruction And this may appeare by his first conflict with our mother Eue Gen. 3.4.5 Gen. 3.4.5 where he accuseth God of a lye who is truth it selfe and of impotencie and enuious disdaine saying that the cause why he did forbid them to cate of the fruite of the tree of the knowledge of good and euill was not as he had said because they should die but because he knew that when they should eate thereof their eyes should be opened and they should be as Gods knowing good and euill Where first he seeketh to dimme the beames of Gods glorie by accusing him of a lie and to perswade them that he was not omnipotent seeing that he was not able to hinder them from being Gods if they tasted of this fruite lastly that he therefore forbad them to eate thereof because he enuied them so glorious an estate And secondly he laboureth to destroy our first parents both bodie and soule by tempting them to disobedience and the transgression of Gods commandement and therefore our Sauiour Christ Ioh. 8.44 doth very fitly ioyne these two together saying Ioh. 8.44 that he was a liar and a manslaier from the beginning A liar in that he falsely accused God of lying a manslaier because he did it to this end that he might murther our first parents and all their posteritie both bodie and soule So that you see that the end of Sathans fight is to dishonour God and destroy vs and therefore if wee haue any regard of Gods glorie which should be more deare vnto vs then our owne soules or any respect of our owne saluation if we would not treacherously betray them both by our slothfulnes or cowardize into the hands of Gods and our enemie let vs valiantly enter the field and neuer cease our couragious fight till we haue obtained a full victorie § Sect. 2 The second reason to moue vs to vndertake this fight is the profit which will accrew vnto vs thereby The profit of this spirituall fight for if the getting of some bootie and prize or the receiuing of some trifeling pay will moue the souldiers of earthly Princes to vndergoe all daungers and with wonderfull perill of life to fight euen at the Cannons mouth how much more should the stipend of our heauenly king moue vs to fight this combat how terrible soeuer it seemeth to flesh and bloud For first that is truly here verified Pax belli filia Peace is the daughter of warre neither can we sooner enter the field to fight against these enemies but presently we shall haue peace with God and soone after the fruite thereof the peace of conscience Whereas if we betray Gods cause to Sathan and our soules to sinne well may wee be lulled asleepe in carnall securitie but we shall neuer enioy this peace with God and peace of conscience for there is no peace saith my God to the wicked Esa 57. And whosoeuer haue taken this treacherous truce with Sathan Esa 37.21 shall finde that he will breake it for
must enter combat with those which are spirituall wickednesses principalities powers and princes of darknes seeing wee who are cowardly and fearefull must sustaine the encounter of those who are desperate and audacious lastly seeing wee haue in our selues no aduantages against them and they want no aduantages against vs let vs not therefore foolishly contemne such puissant enemies but with all care and diligence let vs arme our selues against them and worke out our saluation with feare and trembling Phil. 2.12 as the Apostle exhorteth Phil. 2.12 § Sect. 4 But as we are not securely to contemne these enemies so we are not faintly to yeeld vnto them nor cowardly to despaire of victorie For as all those which securely contemning them neuer stand vpon their guard are most sure to be surprised and ouerthrowne so whosoeuer arme themselues against them and enter into the spirituall combat with a desire to ouercome shall most certainly obtaine victorie for though their power be great yet it is not infinite and that which they haue it is not from themselues but from the Lord who so curbeth them with his all-ruling prouidence that they are not able to goe one iot further then he looseth out the raines as it plainly appeareth both by examples and testimonies of Scripture Though Sathan were most malitiously disposed against Iob so that he did with all extremitie execute that which God suffered him to doe yet he could not goe one iot further then his commission he could not touch his substance till the Lord had said All that he hath is in thy hand Iob. 1.12 And therefore not preuailing against him by depriuing him of his goods and substance he commeth againe to the Lord to haue his commission inlarged Iob. 2.1 and then hauing gotten authoritie to afflict his bodie yet could he not touch his life because the Lord had not giuen him so much liberty Though Saul were a wicked man yet Sathan could not hurt or vexe him till the Lord sent him 1. Sam. 16.14 And hence it is that he is called the spirit of God vers 15. and chap. 18.10 because he is Gods slaue and wholie at his appointment So hee could not deceiue the false prophets of Ahab till he had gotten licence of the Lord 1. King 22.22 Nay so farre is Sathan from hauing absolute authoritie and power ouer the faithfull that it is limited and restrained in respect of the meanest creatures for a whole legion of diuels could not so much as enter into one heard of swine till by earnest intreatie they had obtained leaue of our Sauiour Christ Luk. 8.31 32. And therefore much lesse can they preuaile against any of Gods children seeing the very haires of their head are numbred Matth. 10.29 Well may Sathan maligne vs and earnestly desire our destruction well may he secke to sift vs like wheate as hee did Peter but our Sauiour Christ maketh intercession for vs so that our faith shall neuer faile Luk. 22.31 This also is manifest by plaine testimonies Iude 6. it is said that the Lord hath reserued the wicked angels in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darknes to be kept vnto damnation So Apoc. 20.2 Sathan is said to haue been bound by the Angell of the Lord for a thousand yeres so that hee could not stirre till the Lord suffered him to be loosed By all which the holie Ghost noteth vnto vs that Sathan is no more able to doe vs hurt then a malefactor who being bound hand and foote is cast into a deepe dungeon or then a band-dog which is fast tied vp in strong chaines till the Lord looseth him and giueth him leaue But here some man may obiect that Sathan is said in the Scriptures to resist God and to oppose himselfe against him and euen to fight a battaile against our Sauiour Christ himselfe and his blessed Angels Apoc. 12.7 I answere that this resistance and fight dependeth on Gods permissiue prouidence neither could hee so much as stirre against God if hee did not suffer him He is indeede most malitiously disposed against the Lord and by this his malice is stirred vp to doe those things which hee thinketh most displeasant in Gods eyes but because the Lord chaineth and curbeth him in with his omnipotent power he is onely able to doe those things that God permitteth him and will he nill he he is constrained to obey his Creator and to be at his commandement Seeing therefore Sathans power is restrained by the omnipotent power of God this may serue as a strong reason to strengthen our faith in the assurance of victorie especially considering that the Lord is not only omnipotent in power but also in respect of his will most readie to aide and support vs in all our conflicts For he hath promised vs that wee shall not be tempted aboue our power 1. Cor. 10.13 for he will giue a good issue to the temptation though the beginning and middle are dangerous and troublesome 1. Cor. 10.13 He hath promised that if wee will but resist the diuell wee shall put him to flight Iam. 4.7 Iam. 4.7 Though therefore in our selues wee are very weake yet God will assist vs in this combat which as well concerneth his owne glorie as our good and being armed with his power the gates of hell cannot preuaile against vs. Well may the Lord suffer vs to take a foyle that thereby learning to know our owne weakenes wee may the more carefully rest on his power and more earnestly craue his assistance but then hee will raise vs vp though wee be neuer so feeble for the more apparant our infirmities are the more cleerely will the omnipotent power of the Lord shine vnto all the world when by his helpe we haue obtained victorie § Sect. 5 If we will ouercome we must wholy relie on the Lord. Col. 1.11 Would we therefore resist Sathans force and strength then let vs not goe armed in our owne power for we are so weakned with sinne and corruption that wee are not able to withstand his least assault but despairing in our owne abilitie let vs relie our selues wholie on the Lord for we are strengthened with all might through his glorious power as it is Col. 1.11 and though in our selues wee are able to doe nothing yet wee are able to doe all things through the helpe of Christ which strengtheneth vs as it is Phil. 4.13 Phil. 4.13 Of our selues we are not able to endure the least incounter of our spirituall enemies but yet if wee trust in the Lord 1. Cor. 15.57 he will giue vs victorie through Iesus Christ 1. Cor. 15.57 And hence it is that the Apostle preparing vs for this spirituall combat doth exhort vs to be strong in the Lord and in the power of his might Rom. 8.37 and to put on
from our owne shadowes yea from our selues for wee carrie it in our owne bosomes How hard therefore is this enemie to be ouercome how dangerous and irksome must this fight needs be wherein our selues must be enemie to our selues So that we cannot obtaine the victorie vnlesse we be ouercome we cannot be sure of life vnlesse we mortifie and kill our greatest part we cannot sustaine our selues but we nourish our enemie we cannot famish our enemie but we our selues shall pine with hunger Who would not thinke the estate of those citizens to be most dangerous who being besieged by forraine forces harbour amongst them more traytors which are hourely in readines to open the gates and betray the citie into their enemies hands than true subiects and loyall citizens to stand in their defence But this is our case we are besieged with forraine forces the world and the diuell and we nourish in vs secret traytors euen the flesh with whole legions of the lusts thereof which are continually readie to open the gates of our soules euen our senses of seeing hearing touching tasting smelling whereby whole troupes of temptations enter and surprize vs. § Sect. 3 How the flesh is to be weakned The consideration whereof should make vs most watchfully to stand vpon our guard and to vse such Christian policie to withstand our enemies and preuent their treacherous attempts as true-hearted citizens would vse in the like case who if they were besieged with forraine forces and knew that they harboured traytors who sought all opportunities of betraying their citie into their enemies hand they would if they were strong enough lay hand on them draw them to the place of iudgement condemne and put them to death but if they found them too great and strong a partie then they would vse all good policie to make them weaker by depriuing them of their foode and prouision weapons armour and munition and all other meanes wherein consisted their chiefe strength and then they would set vpon them being thus disabled and proceede in the course of iustice before mentioned so we being in continuall danger to haue the citie of our soules sacked through the treacherousnes of our flesh must if wee be strong enough and powerfull through Gods spirit mortifie kill and abolish the flesh and the lusts thereof but if we finde the spirit weake and the flesh strong we are to disable it by fasting and watchfulnes in prayer by withdrawing from it the foode with which it is nourished that is voluptuous pleasures and worldly delights but especially being weake in our selues wee are to implore the aide and assistance of Gods spirit whereby we may be strengthened and enabled to subdue and mortifie the lusts of the flesh 1. Pet. 2.11 which rebell and fight against our soules being assured by Gods mercifull promise that if we aske and desire his spirit he will giue it vs Luk. 11.13 Luk. 11.13 and hauing the spirit of God to assist vs we shall be sure of victorie But if in steede of mortifying and taming the flesh and the lusts thereof wee pamper them like Epicures with all voluptuous delights Pro. 24.21 wee shall but strengthen our enemies to cut our owne throtes if wee delicately bring vp this seruant which we should vse as a slaue at length it will be not onely as our sonne but a tyrannous Lord and master which will binde vs hand and foote in the fetters of sinne and cast vs into the prison of hell What follie therefore is it to nourish and arme our enemie to our owne destruction CHAP. VIII Of Sathans policie § Sect. 1 ANd thus much of the flesh which is the second enemie that ioyneth with Sathan in working our destruction and thus much also concerning the first part of our enemies power which consisteth in the strength either of himself or of his aides now we are to consider of the second part which consisteth in his warlike policie and skill in imploying this his strength to his best aduantage If our enemie had great strength and yet wanted policie he might the more easily be resisted and the sooner vanquished for strength without wit is like a giant without eyes But as our enemie is exceeding strong so is hee also no lesse subtill and politike in imploying all his strength to his best aduantage and therefore as in regard of his strength he is called in the Scriptures a lion and a mightie dragon so in respect of his subtiltie and wilines he is called a serpent yea an old serpent which being the subtillest of beasts hath his craft redoubled by his age and experience Apoc. 12.9 Apoc. 12.9 and hereof he is called in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie vnto vs his great knowledge No marueile therefore though Sathan should be an expert souldier seeing he is not onely of wonderfull strength but also of great knowledge by creation which though in respect of good things it was much decreased by his fall yet in sleights and stratagems it is much increased by his long experience from the beginning of the world euen almost sixe thousand yeeres which is sufficient to make one wise that is by nature foolish and simple and therefore much more Sathan who is by nature very politike being also a spirit and hereby fit to diue as it were into the secrets of nature and with incredible swiftnes to passe from place to place readie to intrude himselfe into all companies secretly and to learne the nature qualities and dispositions of al men against whom he fighteth And though he cannot know our thoughts directly and certainly for this is proper to God alone to bee the searcher of hearts yet he hath such intelligence from our affections lusts inclinations and outward actions that hee can shrewdly gesse at them if he doe but a while keepe vs companie and see our disposition and conuersation So that wee cannot giue Sathan the least aduantage but he is readie to take it and make vse thereof to our ouerthrow we can lay no plot against him but he discerneth it and is readie to preuent it And therefore in this respect our state is like the king of Arams 2. King 6.12 2. King 6.12 for Sathan our enemie knoweth all our counsailes and consultations which wee take and hold in our most secret chambers § Sect. 2 And thus you see what Sathans policie is How we may defeate Sathans policie against which we must oppose no lesse wisedome and skill if wee will haue the victorie Whereas therefore wee are foolish by nature or wilie to beguile our selues that wisedome which we haue naturally being worldly and carnall which is enmitie against God Rom. 8.7 Rom. 8.7 and therefore more fit to betray vs into the hands of our enemie than to defend vs from him it behooueth vs to goe out of our selues into the Lords treasurie of wisedome and there to furnish vs with such spirituall sauing wisedome as shall be
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
sonne we may returne againe and be receiued into his euerlasting loue and fauour § Sect. 4 Secondly That spirituall afflictions tend to our mortification the Lord sendeth afflictions to mortifie in vs the old man the flesh and vnregenerate part now the flesh is not onely in our bodie but also in our soule and euery part and facultie thereof and therefore the Lord doth not afflict the bodie alone with outward calamities but euen the soule also with griefe of minde and horrour of conscience with the waight of sinne and sense of his wrath to the end that our corruptions both in bodie and soule may be mortified the old man with the lusts thereof crucified and in the end fullie abolished Iere. 4.4 And therefore doth the Lord breake our hard and stonie hearts therefore doth he plowe and teare them vp like fallow ground to the end that the seede of his grace being sowne in them may take roote fructifie and bring forth a plentifull haruest of godlinesse to his glorie and our comfort It is not therefore for want of loue that our heauenly father doth thus bruse vs and euen crush vs in peeces it is not because he will reiect vs and cast vs of but when we are truely humbled when our hard hearts are softned and our spirits broken and made contrite then will he regard vs and shew his tender loue and mercifull kindnesse vnto vs as he hath graciously promised Matth. 12.20 The brused reede will he not breake Matth. 12.20 Psa 51.17 and smoking flax shall he not quench So Psal 51.17 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise And the Prophet telleth vs that our Sauiour Christ was sent into the world to preach glad tidings vnto the poore to binde vp the broken harted c. to comfort all that mourne Esa 61.1 2 3. to giue them beautie for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines c. as it is Esa 61.1.2.3 Luk. 4.18 § Sect. 5 Lastly Gods dearest children subiect to spirituall affliction that the afflictions of the minde the apprehension of Gods wrath the sting of sinne and torments of conscience are not any true and certaine signes of Gods hatred hereby it plainely appeareth in that the most deare children of God haue been subiect to them and that in great measure For example Iob who by Gods own testimony was the iustest man that liued on the earth Iob. 1.8 Iob. 1.8 notwithstanding was so grieuously afflicted both in body and minde that he bursteth out into these grieuous complaints Iob. 6.4 9.17 18. 13.24.26 16.9 19.11 Iob. 6.4 The arrowes of the almightie are in me the venime whereof doth drinke vp my spirit and the terrors of God fight against me And chap. 9. vers 17. He destroyeth me with a tempest and woundeth me without cause 18. He will not suffer me to take my breath but filleth me with bitternesse So c. 13.24 Wherefore hidest thou thy face and takest me for thine enemie And v. 26. Thou writest bitter things against me and makest me to possesse the iniquities of my youth And c. 16.9 His wrath hath torne me and he hateth me and gnasheth vpon me with his teeth mine enemie hath sharpned his eyes against me And. c. 19.11 He hath kindled his wrath against mee and counteth mee as one of his enemies Looke also vpon the example of the Prophet Dauid who though he were a man according to Gods own heart yet was he made to drinke a deep draught in this cup of inward afflictions and was vexed not only outwardly in his estate goods and body but also in his soule with the sense of Gods wrath with the waight of sinne and the terrors and torments of conscience which make him to vtter these and such like pittifull complaints in the booke of the Psalmes Psal 6.3 Psal 6.3 My soule is also sore troubled but Lord how long wilt thou delay And v. 6. I fainted in my mourning I cause my bed euery night to swim and water my couch with my teares So Psal 38.2 Psal 38.2.3 Thine arrowes haue light vpon me and thine hand lieth vpon me 3. There is nothing sound in my flesh because of thine anger neither is there any rest in my bones because of my sinne 4. For mine iniquities are gone ouer mine head and as a waightie burthen they are too heauie for me c. And Psal 88.7 Thine indignation lieth vpon me Psal 88.7.14 15 16. and thou hast vexed me with all thy waues And v. 14. Lord why dost thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off So in the 77 Psalme he taketh vp this lamentable complaint vers 7. Psal 77.7 8 9 10. Will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercie cleane gone for euer doth his promise faile for euermore 9. Hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure 10. And I said this is my death Looke also vpon the Apostle Paul who though he were a chosen vessel whom God had seperated from his mothers wombe to carrie his name before the Gentils and is is Act. 9.15 Act. 9.15 Gal. 1.15 2. Cor. 6.4 5 6 7 8. Gallat 1.15 yet was hee afflicted grieuously not onely outwardly in body as hee professeth 2. Corinth 6.4.5.6.7.8 c. but also in minde for the messenger of Sathan was sent to buffet him 2. Cor. 12.7 8. and hee had a long time a pricke in the flesh from which hee could not be freed though he often begged this fauour at Gods hand as appeareth 2. Cor. 12.7.8 And the burthen of sinne grieuously afflicting his conscience forced him to cry out Rom. 7.24 Rom. 7.24 O wretched man that I am who shall deliuer me from the body of his death § Sect. 6 So that by these and many such like examples That Christ himselfe indured these spirituall afflictions 1. Cor. 10.13 1. Pet. 5.9 Esa 53.3 that is manifest vnto our comforts which the Apostle speaketh 1. Cor. 10.13 There hath no temptation taken you but such as appertaineth to man for the same afflictions which we suffer are accomplished in our brethren which are in the world as it is 1. Pet. 5.9 Yea the same and farre greater were indured by our head Iesus Christ himselfe who receiued deepe and grisly woundes in respect of those small scratches which we suffer and drunke the full cupe of Gods heauie displeasure of which we onely sip or taste for he was not onely in his outward state deiected and reputed as an abiect amongst men nor persecuted by his cruell enemies alone euen to
3 But as this temptation is foolish Sathans temptation grounded vpon the vnchangeablenesse of Gods decree false and impious so also it is false for whereas he saith that though we liue in our sinnes without repentance yet we may be elected and therefore shall be saued and though we take neuer so great paines in Gods seruice and most carefully indeauour to spend our liues in holinesse and righteousnesse yet we may be reprobates and therefore shall bee condemned this is vtterly vntrue for whomsoeuer the Lord hath ordained to euerlasting life those also he hath ordained to vse the meanes whereby they may be saued and consequently whosoeuer carefully vse these meanes may be assured of their saluation whosoeuer neglect and despise these meanes they manifestly declare that they are not in the number of the elect so long as they continue in their neglect and contempt for the end and the meanes tending to the end are inseparably ioyned in Gods decree so that they who vse the one shall obtaine the other they who neglect and contemne the meanes shall neuer attaine vnto the end The end of Gods election two fold Eph. 1.5.6 Now the end of Gods election is two fould The chiefe and principall is his owne glorie as appeareth Ephes 1.5.6 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glorie of his grace And this end the Lord will not suffer to be frustrate for his glorie shall shine in all his elect and therefore we also are most carefully to labour that we may further this end for the more that the praise of Gods mercie doth shine in vs the better assurance we haue of our election And seeing God is most glorified when as our lights shine brightest before men in a godly and christian life Mat. 6.16 1. Pet. 2.21 therefore let vs be most carefull to spend our time in holinesse and righteousnesse that thereby we may glorifie our heauenly father and also make our owne election sure Eph. 1.4 for he hath chosen vs that we should be holy and therefore if we be holy it is a most certaine signe that he hath chosen vs. The second end of Gods election The second end of Gods election is the saluation of his elect for the iust accomplishing whereof he hath preordained diuers subordinate causes or meanes which are the inseparable effects and fruites of his election all which are so linked one with another as that the precedent meanes is the cause of that which next in order followeth and Gods decree the cause of all The effects of Gods election which are the subordinate causes or meanes of our saluation are principally three Vocation Iustification and Sanctification By vocation we are separated from the world made members of the Church ingrafted in to the body of Christ and this is ordinarily done by the preaching of the word being made effectual by the inward operation of Gods spirit or extraordinarily by some other meanes or immdiately by the illumination of the holy Ghost In our iustification we haue the pardon and remission of all our sinnes by vertue of Christs merit and are adorned with his righteousnesse imputed vnto vs and this is done principally by God himselfe instrumentally by a liuely faith Our sanctification consisteth in our dying to sin and rising vp to newnes of life which is begun increased and finished in vs by Gods spirit Whosoeuer therefore are predestinate to saluation they also are effectually called that is separate from the world and ingrafted into the body of Christ and this they attaine vnto by diligent and attentiue hearing of the word Whosoeuer are effectually called are also iustified and therefore haue obtained a true and liuely faith Whosoeuer are iustified are also sanctified that is die vnto their sinnes and rise againe to newnes of life and consequently whosoeuer are still meere worldlings and no true members of Christs bodie as all those are who make no conscience of hearing Gods word diligently reuerently and attentiuely nor of treasuring it vp in their hearts they are not truly called whosoeuer haue not Christs righteousnesse and obedience imputed and applied vnto them which none haue that are destitute of a true and fruitfull faith are not iustified whosoeuer liue in their sinnes without repentance without any earnest desire and hartie endeuour of seruing the Lord in holinesse and righteousnesse of life are not sanctified and whosoeuer are not called iustified and sanctified shall neuer be saued for the end and the meanes tending thereunto are ioyned together in Gods predestination So that where the one is there the other is where the one neuer is there the other shall euer be wanting And therefore as by our sanctification iustification and vocation wee may certainly conclude that we are elected and shall be saued so if we be without these wee may as certainly inferre that wee are reiected and shall be condemned if wee liue and die in this state Seeing then this is Gods truth let not Sathan lull vs in securitie with that sophisticall cauill if wee be elected we shall be saued liue how wee list if we be reprobates wee shall be condemned be we neuer so earnest in labouring after godlinesse for these principles may well stand together it is impossible that the elect should perish and as impossible also that any who beleeue not in Christ and bring not foorth the fruites of their faith in a godly and Christian life should bee saued it cannot bee that the reprobate should attaine vnto euerlasting happinesse and that any should not attaine thereunto who desireth and endeuoureth to serue and feare the Lord because predestination and saluation are so coupled together with the meanes that come betweene them that they cannot possibly be seuered from one another nor the meanes from either of them nor yet amongst themselues euen as the first lincke of a chaine is ioyned with the last by those which are betweene them and these which are in the middle one with another CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election answered § Sect. 1 ANd these are the temptations where with Sathan assaulteth the worldling The causes which moue Sathan and his instruments to perswade the weake Christian to doubt of his election but if he haue to deale with a true Christian who is indeede elected of God and sheweth the fruites of his election by desiring and endeuouring to serue the Lord in holinesse and righteousnes then he perswadeth him to doubt of his election and to hang as it were wauering in the ayre sometime lifted vp with hope sometime deiected and cast downe with feare till at last he being wearie and tired with his doubtful thoughts and hauing no where to rest himselfe is swallowed vp of desperation like vnto a sillie bird which flieth ouer the maine Ocean and one while hopeth
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
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
the sunne first inlightneth our eyes and by this light we see the sunne it selfe And this our Sauiour Christ intimateth Ioh. 10.14 where first he saith he knoweth his sheepe Ioh. 10.14 and then he addeth that he is also knowne of them As though he should say whilest I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participatiō of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God louing father in Christ it is a most certaine signe that he also by his foreknowledge doth know and acknowledge vs for his people and children But if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance vnto our selues of our election for if the foreknowledge of God had shined vpon vs the beames thereof would haue illuminated our hearts so as wee should by their light haue knowne God also Gods loue cause of our loue The like may be said of Gods eternall loue wherewith he hath loued vs in Christ for God louing vs hath imprinted the image of his loue in our hearts whereby wee loue him againe and when this heauenly heate of Gods loue hath descended on vs and warmeth our cold hearts frozen in the dregges of sinne then doe we reflect some of those beames of Gods loue towards him againe And this the Apostle Iohn plainely sheweth 1. Ioh. 4.19 where he saith that we loue God because he loued vs first 1. Ioh. 4.19 that is by that eternall loue wherewith God loued vs in Christ there is imprinted in our hearts the loue of God Vers 7. And hence it is that he saith vers 7. that loue commeth from God because we can neither loue God nor our neighbours aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So the Apostle Paul saith Rom 5.5 that the loue of God is shed abrode in our hearts Rom. 5.8 by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therefore the loue of God be in our hearts we may be assured that it is but an impression which is made in vs by the seale of his loue towards vs but a little sparke kindled by this heauenly flame and a small modell or little counterfaite resembling the infinit loue of God wherewith from all eternitie he hath loued vs in Christ Thus also Gods eternall election whereby before all worlds he hath chosen vs in Christ doth make an impression and sealeth in our hearts the form or image thereof whereby we make choyse of the true God Iehouah amongst all the Gods of the nations to be our onely God whom we will serue and worship And therefore if we haue made this election and dedicated our selues wholy to Gods worship and seruice alone it is a most certaine signe of our election whereby God hath chosen vs fot our choosing of God is an effect of his choosing of vs and an impression or print wherewith by his election hee hath sealed vs. § Sect. 5 And thus it appeareth that the effects of Gods election doe not onely as signes signifie The first effect of our election is our sauiour Christ by whom we are assured that we are elected but also as seales confirme vnto vs the assurance thereof but let vs further consider the special effects of our election whereby we may be assured that we are chosen of God The first effect is our Sauiour Christ himself set apart of God to be the mediator to reconcile all Gods elect vnto him dwelling in vs by his spirit who may iustly be called the first effect of Gods election because all the other namely our vocation iustification sanctification and saluation are by him and through him alone Whosoeuer therefore are assured that Christ dwelleth in them and they in him they haue a most vndoubted signe of their election and whosoeuer haue not Christ dwelling in them by his spirit can haue no assurance that they are chosen as the Apostle plainely sheweth 2. Cor. 13.5 know you not saith he that Iesus Christ is in you except you be reprobates 2. Cor. 13.5 but how shall we know whether Christ dwelleth thus in vs and we in him the Apostle telleth vs Rom. 8.1 Rom. 8.1 that those who are in Christ Iesus walke not after the flesh but after the spirit that is those who doe not willingly submit themselues to be ruled and led by the lusts of the flesh but labour and striue to resist and subdue them studying and indeauoring to liue a spirituall life in holinesse and righteousnesse For in whomsoeuer Christ dwelleth by his spirit those he regenerateth and raiseth from the death of sinne to newnesse of life and his blood is effectuall not only to purge them from the guilt of sinne but also to cleanse them in some measure from the corruptions themselues § Sect. 6 The second effect of our election The second effect of our election is our effectuall calling is our effectuall calling whereby we are separated from the world and ingrafted into Christ and made liuely members of his body and this is done ordinarily by the diligent and attentiue hearing of the word ioyned with the inward operation of Gods spirit If therefore we haue heard Gods word preached diligently and attentiuely if thereby wee haue attained vnto the knowledge of the worke of our redemption wrought by Iesus Christ and are delighted therewith if by this meanes wee haue our hearts somewhat weaned from the world and fixed vpon our Sauiour and heauenly things and thinking it sufficient to haue spent the rest of our liues past in the lusts of the Gentiles 1. Pet. 4.2.3 doe liue hence forward after the wil of God then are we truely and effectually called for those are Christs sheepe that heare his voyce and follow him Ioh. 10.4 Those are ingrafted into his body who bring forth the fruites of godlinesse Ioh. 10.4 for as the branch can bring forth no fruite except it abide in the vine so neither can we bring forth any fruites of pietie and righteousnesse except wee abide in Christ and therefore if we doe bring forth these fruites it manifestly appeareth that we are in Christ and consequently truely called and elected for without him we could doe nothing Ioh. 15.4.5 as it is Ioh. 15.4.5 § Sect. 7 The third effect of Gods election The third effect is our iustification is our iustification consisting in the remission of our sinnes and the imputation of Christs righteousnesse and to this is required a true and liuely faith which assureth vs of the remission of our sinnes and applieth vnto vs Christs righteousnesse If therefore we beleeue that our sinnes are forgiuen if we doe by faith apply vnto vs Christ and his righteousnesse we may be assured that we are iustified
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
Church or market place at noone day § Sect. 9 The eight signe of the childe of God The eight signe is the loue of our brethren because God hath commanded vs. is the loue of our brethren in obedience to Gods commandement when as a man loues intirely a Christian because he is a Christian and ingrafted into the same bodie of Christ whereof he is a member for as it is impossible that one member of the bodie should not loue cherish and defend another because they are quickened by the same soule and gouerned by the same head so it is not possible but that one true Christian should loue cherish and defend another because they are quickned by the same spirit and ruled by the same head Iesus Christ And this is made a marke of Gods child by the Apostle Iohn 1. Ioh. 3.14 1. Ioh. 3.14 We know that we are translated from death to life because wee loue the brethren as the want of this loue is a sure note of the childe of wrath for as it followeth in the same verse he that loueth not his brother abideth in death Now the vndoubted signes of loue and christian charitie are two giuing to those that want The signes of true loue 1. Cor. 13.4 and forgiuing those that offend for it is a propertie of true loue to bee bountifull 1. Cor. 13.4 as to all so especially to those that are of the household of faith as it is Gal. 6.10 and on the other side Gal. 6.10 He that hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him he is destitute of the loue of God 1. Ioh. 3.17 and consequently of the loue of his brethren which is but a streame issuing from this fountaine 1. Ioh. 3.17 And this Christian liberalitie as it is a signe of true loue so also of our election and saluation for our Sauiour Christ hath shewed vs that according to these fruites of charity and actions of Christian liberalitie hee will pronounce the sentence of euerlasting ioy and happinesse at the day of iudgement Matth. 25.34 35 c. Matth. 25.34 35 36. and on the other side that he will pronounce the sentence of condemnation against the neglectors of these duties of Christian charitie vers 41 42 43. The second signe of true loue is forgiuing when as wee are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offered vs for loue is not prouoked to anger 1. Cor. 13.5.7 and therefore much lesse to reuenge it suffreth all things it indureth all things as it is 1. Cor. 13.5 7. Nay it doth not onely not render euill for euill but it ouercommeth euill with goodnes Rom. 12.19.21 leauing reuenge vnto God and to his deputies and vicegerents the Magistrates as we may see in the example of our Sauiour Christ and the blessed Martyr Steuen who prayed for their persecutors whose example wee are to imitate as the Apostle exhorteth Rom. 12.14 Blesse them that persecute you Rom. 12.14 blesse I say and curse not And so shall wee haue a certaine signe of true loue and an vndoubted note of Gods spirit dwelling in vs of the remission of our sinnes and consequently of our election and saluation For naturallie we are Wolues Leopards Lions yea Cockatrices who kil with their lookes Esa 11.6.8 as the Prophet speaketh Esa 11.6 8. and like bruit and sauage beasts willing to offer all iniuries but impatient of suffring any and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little childe it is a manifest signe that our stoute courages are abated and beaten downe with the rod of Christs mouth that wee are borne anew and quickened by his spirit and that now wee are seated in the mountaine of his holinesse and shall be heires of his kingdome of glorie So also hereby we are assured of the remission of our sinnes when we find our selues readie and willing to forgiue our neighbours for our Sauiour Christ hath promised Matth. 6.14 that if we doe forgiue men their trespasses our heauenly father will also forgiue vs Matth. 6.14 and consequently wee may assuredly gather that wee are iustified called elected and shal be glorified § Sect. 10 The ninth signe of the child of God elected to saluation The ninth signe is the loue of Gods ministers is the loue of Gods true Ministers and ambassadours not onely because they are Christians but also because they are sent of God to execute these holie functions for the gathering together of Gods elect And this our Sauiour Christ declareth Matth. 10.41 Matth. 10.41 He that receiueth a Prophet in the name of a Pròphet shall haue a Prophets reward that is euerlasting ioy and vnspeakable happinesse in Gods kingdom for they that turne many vnto righteousnes Dan. 12.3 shall shine as the starres for euer and euer And because none should pretend that by reason of their pouertie they cannot shew their loue to Gods Ministers therefore the Lord encourageth euen the poorest to shew their goodwill and affection vnto them Matth. 10.43 saying Matth. 10.43 Whosoeuer shall giue to any of these little ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you he shall not lose his reward namely in Gods kingdome Moreouer those that loue Gods ambassadours doe prooue vnto themselues and shew vnto the world that they haue receiued good by their ambassage euen reconciliation with God peace of conscience and assurance of saluation which maketh them to thinke no worldly benefit sufficient to requite these spirituall graces which by their meanes and ministerie they haue receiued and therefore with the Galatians they could bee content if it were possible to doe them good hereby Gal. 4.15 to pull out their owne eyes and to giue them vnto them seeing by their means the blind eyes of their vnderstandings are inlightened with the knowledge of God and Christ their Sauiour And because they haue receiued from them to their comfort the glad tidings of peace and good things therefore their feet that is their approaching and comming vnto them seeme beautiful and delightfull as the Apostle speaketh Rom. 10.15 Rom. 10.15 If an ambassadour were sent from a mightie Prince who was our enemie in time past and able at his pleasure to destroy vs and our countrey to the end he might conclude a peace and not only so but to offer vs the free vse of al the riches and commodities of his kingdome who would not receiue him with ioy and giue him royall entertainment if they were perswaded of the truth of his ambassage But wee by our sinnes had made the glorious King of heauen and earth our enemie who is able euery minute to destroy vs with the breath of his nostrels and it hath pleased the Lord
to send his ambassadours not only to offer peace but also to beseech vs that wee would be reconciled vnto him as the Apostle speaketh 2. Cor. 5.20 2. Cor. 5.20 and vpon this reconciliation hee assureth vs of the riches of his kingdome who therefore receiuing and beleeuing this ambassage will not loue the Ambassadours that bring these blessed tidings vnto them Who can bee assured of such inestimable benefits and yet shew no token of thankfulnes towards them who are the meanes whereby they are deriued vnto them The great contempt of Gods ministerie a signe that few prosit by their ministerie Where by the way we may note how few the number is in these daies who receiue the Lords ambassage to their spiritual comfort how few they are to whome it is effectuall for the begetting in them the graces of Gods spirit how few hereby come to the true assurance of the remission of their sinnes and euerlasting happinesse seeing the number is so exceeding small who loue and respect the Lords ambassadors in regarde of their ambassage Nay rather the most euen for their ministerie sake doe contemne those whom otherwise in respect of their learning wisedome and other excellent gifts of bodie and minde they would respect and highly esteeme if they were not of the ministerie So that their honorable calling which aboue al things should commend them doth aboue all things make them base contemptible and no maruell seeing the most are flesh and not spirit the children of Mammon and not the children of God and therefore sauoring onely the things of the flesh not perceauing the things of the spirit of God 1. Cor. 2.14 they seeme foolishnesse vnto them and the preachers of them fooles and men of shallow conceites But let such know that God hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27.28 and weake things to confound mightie things vile things of the world and things that are despised hath God chosen and things that are not to bring to nought things that are that no flesh should reioyce in his presence as it is 1. Cor. 1.27.28 Let them know that this their contempt or at least small regarde of Gods ambassadors is a most manifest signe that they neuer receiued good by their ambassage for had they receiued from them spirituall things they would neuer grudge to bestowe vpon them their worldly things which in the true christians estimation are not to be compared with them and much lesse would they against their owne conscience defraud them of their owne right which by the lawes of God and man is due vnto them whereby it commeth to passe that whereas all men being industrious and frugall may liue plentifully euen of their meanest trades onely the Lord ambassadors though neuer so painefull in their callings liue in want and miserie § Sect. 11 The last signe of Gods childe elected to saluation which I will speake of The tenth signe an earnest desire of Christs comming to iudgement Reuel 22.20 Matth. 6.10 is their earnest desire that our Sauiour Christ should come to iudgement whence proceedeth that patheticall prayer Come Lord Iesus come quicklie Reuel 22.20 and that prayer which our Sauiour hath taught all the faithfull to pray daily let thy kingdome come Matth. 6.10 Now that this is a note of those that are elected to saluation it appeareth plainely 2. Tim 4.8 Where the Apostle saith that a crowne of righteousnesse is laide vp for all those that loue his appearing 2. Tim. 4.8 Rom. 8.23 And Rom. 8.23 he telleth vs that those who haue the first fruites of the spirit doe euen sigh in themselues waiting for the adoption euen the redemption of their body when as their corruption shall put on incorruption and the mortall body immortalitie as he speaketh 1. Cor. 15.53 1. Cor. 15.53 So our Sauiour Christ hath tolde vs that his faithfull children should at his comming looke vp and lift vp their heads Luk. 21.28 because their redemption draweth neere Luk. 21.28 and on the otherside that the kingdome of the earth shall mourne and that the prophane worldlings and reprobates shall say to the mountaines and rockes Matth. 24.30 Reuel 6.16 fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the lambe Reuel 6.16 So that by these places it is manifest that if we loue the appearing of the Lord Iesus and desire his comming to iudgement we are the children of God indued with his spirit which assureth vs of our saluation For naturally we abhorre to thinke of this fearefull day and tremble with feare when mention is made of the appearing of our iudge because by our sinnes we haue deserued euerlasting damnation but when the spirit of God by the ministerie of the word hath begot faith in vs whereby we apply vnto our selues Christ Iesus and all his merits by whom we are reconciled vnto God and made friends who before were enemies and sonnes of God and heyres of euerlasting happinesse who before were the children of wrath and firebrands of hell then doe we earnestly desire the companie of our heauenly father when we are assured that our iudge shall be our Sauiour then can wee goe boldly to his iudgement seate without feare of condemnation when we are assured that we are the beloued spouse of Christ then we long for nothing more then for the comming of our bridegroome when we are certainely perswaded that by Gods spirit we are ingrafted into the bodie of Christ and are become liuely members of his body then doe we hartily wish with the Apostle to be dissolued that we may be with Christ our head in his kingdome of glorie where together with him wee shall receiue and be fully satisfied with such incomparable ioyes 1. Cor. 2.9 as neither eye hath seene nor eare heard nor the heart of man conceiued CHAP. XI The obiections alleadged against the assurance of our election answered § Sect. 1 ANd thus much concerning the signes whereby we may be assured of our election Answers vnto testimonies alledged now I will answere such obiections as are brought against this doctrine by the enemies of Gods truth And these are of two sortes first testimonies of Gods word and secondly reasons The testimonies of scriptures are diuers 1. Cor. 10.12 Pro. 28.14 Rom. 11.20 first they obiect such places as these 1. Cor. 10.12 Let him that thinketh he standeth take heede least he fall Pro. 28.14 Blessed is the man that feareth alwaies Rom. 11.20 Be not high minded but feare Phil. 2.12 Make an end of your saluation with feare and trembling Phil. 2.12 1 Pet. 1.17 1. Pet. 1.17 Passe the time of your dwelling here in feare to all which and many other such like places we may answere generally that the holy Ghost would not hereby take away our certaintie of faith but carnall securitie he would not depriue
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
and striuing to mortifie the flesh and the corruptions thereof and to rise againe to newnes of life Our affections also were wholy corrupted and disordered so that we hated God and loued the world feared man and not the Lord trusted vpon the inferior meanes neuer regarding the fountaine of all goodnes in a word wee were giuen ouer to our owne harts lusts Rom. 1.24.26 and vnto vile affections as it is Rom. 1.24.26 but by the redemption wrought by Christ becomming his and being quickned and strengthened by his holy spirit wee haue crucified the flesh with the affections and lusts thereof Gal. 5.24 as the Apostle speaketh Gal. 5.24 Lastly the members of our bodie were seruants to vncleanes and iniquitie to commit iniquitie Rom. 6.19 Rom. 6.19 our eyes full of adulterie our tongues forges of lies our feete swift to shed blood but our Sauiour Christ redeeming vs hath deliuered our bodies also from the thraldome of sinne and Sathan so as though sinne dwell yet it shall no longer raigne in our mortall bodies Rom. 6.12 that we should obey the lusts thereof as appeareth Rom. 6.12 In a word both body and soule were in miserable captiuitie to our spirituall enemies but our Sauiour hath bought vs with a price 1. Cor. 6.20 to the end we may glorifie God in our bodies and in our spirits for they are Gods as it is 1. Cor 6.20 And hath redeemed vs not with corruptible things as siluer and gold from our vaine couersation 1. Pet. 1.18.19 but with his owne most precious blood as Peter teacheth vs 1. Pet. 1.18.19 If therefore we are redeemed by Christ then our blind vnderstandings are inlightened by the preaching of the Gospell and we freed from our former ignorance our willes which were rebellious are inclined to obedience so as we earnestly desire to leaue our sinnes and to serue the Lord in the duties of sanctification and haue an endeauor of mortifying our sins and rising againe to newnes of life our affections also are purged from their corruptions so that we loue feare trust in hope and expect all good from him who is the fountaine of all goodnes our bodies which were giuen as seruants vnto sinne are now become the seruants of righteousnes vnto holines Rom. 6.29 vers 22. In a word both in bodie and soule we are freed from sinne and made seruants vnto God But if our vnderstandings are still blinde and ignorant our willes backward to imbrace any goodnes and most prone vnto all euill our affections as corrupt as euer they were and our bodies the readie instruments to act all sinne and wickednes then haue we as yet no fruite of the redemption wrought by Christ for it is not a titularie but a powerfull redemption which indeed and truth deliuereth vs euen in this life from our spirituall enemies so that though they may assault and grieuously vexe vs yet they shall neuer gouerne and raigne ouer vs and therefore whosoeuer feele not the redemption wrought by Christ powerfull in this life to free them in some measure from the rule and iurisdiction of sinne Sathan the world and the flesh shall neuer finde it fruitfull and effectuall to free and deliuer them from condemnation hell and destruction in the life to come CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption § Sect. 1 ANd thus much concerning those temptations which Sathan suggesteth into mens mindes to nourish in them carnall securitie That it is not repugnant to Gods iustice to punish Christ for vs. now we are to consider of those which he vseth to moue men to doubting and desperation First therefore he obiecteth that it is a thing vnreasonable and vtterly repugnant to Gods iustice that Christ who was innocent should be punished for vs who are guiltie that we should deserue the blame and he suffereth the stripes that the righteous should be condemned and the wicked acquitted that wee who like barrabas were cruell murtherers and wicked sinners should be let lose and the immaculate lambe of God in whom there was no fault should be deliuered vp to be crucified for what were this but to make the iust God like vniust Pilate what were this but to deny his owne word hauing said that the righteous should liue in his righteousnes Ezech. 18.20 and the sinner die in his iniquitie To which I answere first that it would not indeede haue stoode with Gods iustice to haue punished Christ as he was innocent and righteous nor to haue acquitted and absolued vs who were vnrighteous and wicked but he punished Christ in respect that he had taken vpon him the sins of all the faithfull and absolueth vs as we are freed from our sins clothed with his righteousnes and obedience He punished Christ not as he was most iust and free from sin but as he was our suretie who had taken vpon him to discharge our debt and to satiffie for our sinnes and thus the creditor may iustly require his debt of the suretie though in respect of himselfe he owed him nothing and thus he may nay ought to release the principall when the suretie hath allreadie discharged the debt Secondly I answere that it had bin iniustice in God if he had forced our Sauiour Christ who was iust and innocent to vndergoe the punishments which were due vnto vs who were malefactors and offenders for this were to condemne the righteous and to iustifie the wicked but our Sauiour Christ of his owne free accord did voluntarily offer himselfe to stand in our place and to discharge that debt which we owed and to make satissaction to his father by suffering that punishment which wee had deserued Ioh. 10.18 And this apeareth Ioh. 10.18 where our Sauiour saith that no man tooke his life from him but that hee laied it downe of himselfe And the Apostle telleth vs that he humbled himselfe Phil. 2.8 and became obedient vnto death Phil. 2.8 In which respect his death is called a sacrifice or free oblation which he voluntarily offered vnto his father Heb. 9.14 Heb. 9.14 and therefore the Lord might iustly take that which Christ freely gaue nay it had been crueltie and iniustice if he should haue refused the paiment of such a sufficient suretie when he voluntarily offered it for our discharge choosing rather still to haue kept vs in prison bound in the chaines of euerlasting death Lastly there might haue been some shew of rigor and iniustice if Christ the innocent had been ouerwhelmed in suffering the punishments which were due vnto vs who were the offendors but being not onely man which suffered but God also and therefore of infinit power and maiestie he was able to pay our great debt and yet is neuer the poorer to suffer death and ouercome it by suffering and by yeelding a while to the malice of our spirituall enemies he finally vanquished and gloriously triumphed ouer them all and therefore it
the Lord hath pardoned and remitted them so as they shall neuer be imputed vnto vs nor arise vp in iudgement to our condemnation neither in this world nor the world to come secondly he doth deliuer vs from our sinnes whilest he doth giue vnto vs his holy spirit whereby our sinnes are in some measure mortified the strength of them abated so that they do not raigne and rule in vs as in former times although we cannot wholy expell them from dwelling in vs according to that Rom. 6.12 Rom. 6.12 Sinne shall not raigne in your mortall bodie that you should obey it in the lusts thereof And though we cannot vtterly subdue this Cananitish brood of our corruptions but that still whilest we continue in this life they are as thornes in our sides alwaies vexing and grieuing vs yet by the helpe of Gods spirit assisting vs we weaken their force abate their courage and make them become tributaries and if at any time they rebel we curbe them in giue them the ouerthrow yea though sometimes they gaine ground giue vs the foile yet wee rise againe by vnfained repentance and recouer our selues being assisted with the fresh supply of Gods spirit till at last by death we obtaine a finall victory § Sect. 5 Thirdly That our obedience to the Lawe proueth not that we are not redeemed Gal. 3.13 he obiecteth that we are still vnder the law and tied to the obedience thereof and therefore Christ hath not freed vs from it I answer that though Christ hath not freed vs from the obedience of the lawe yet he hath freed vs from the curse and malediction as it is Gal. 3.13 so as though we do not performe it in that exact manner and measure which God requireth yet our transgression shall not be imputed vnto vs for he hath perfectly fulfilled the law for vs that his righteousnesse might become our righteousnesse and he hath suffred death that by his blood he might wash away our sins Rom. 8.3.4 And thus when the law was impossible to be performed by reason of the weaknes and corruptions of our flesh the Lord sent his Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the lawe might be fulfilled in vs as it is Rom. 8.3 4. Moreouer we are not now tied to performe obedience to the lawe to the end that thereby we may be iustified nor yet shall we for the imperfections of this our obedience be in danger of condemnation but now onely it is a meanes before our conuersion to bring vs to Christ by shewing vnto vs our sinnes and insufficiency in our selues and after our conuersion it serueth for a rule or square according to which we are to frame our liues in holinesse and righteousnesse that so we may shew our thankfulnes vnto our heauenly father for his inestimable benefits by glorifying his name in a godly life And because this also is bitter and vnpleasant to flesh and blood therefore the Lord hath also granted and giuen vnto vs his holy spirit which mortifieth our corruptions whereby we are made lesse prone vnto sinne and quickneth vs in the inner man inabling vs to performe obedience in some measure to the law of God with alacrity and cheerefulnes so that now his commandements are not grieuous vnto vs 1. Iohn 5.3 as the Apostle speaketh 1. Ioh. 5.3 but his yoke which so much galled vs while we were rebellious and like vntamed oxen is now become easie and his burthen which heretofore was so heauy and irkesome is now become light Matth. 11.30 as our Sauiour telleth vs Matth. 11.30 § Sect. 6 Fourthly That God is not angry vvith the faithfull though he seemeth to frowne vpon them the tempter may obiect to the weake conscience which laboureth vnder the burthen of sinne that our Sauiour Christ hath not redeemed vs from the anger of God due for sin seeing we stil see his frowning countenance and apprehend the scorching heate of his wrath inflamed against vs but let all know that if they truly beleeue in Christ and onely rely themselues vpon this their mediator if their sins past grieue them and they purpose for the time to come to labor that they may forsake them then they are reconciled vnto God by Christ and in him hee is become their louing and gracious father Col. 1.20.21 as the Apostle telleth vs Col. 1.20.21 Let not such therefore be discouraged if God seeme to frowne vpon them for a time for hee will not frowne for euer nor alwaies retaine his anger as the Psalmist speaketh Psalm 103.9 Nay Psalm 103.9 in truth he is not angry with vs at all as a Iudge to punish but as a Father to correct and amend vs and if we will speake properly he alwaies loueth and delighteth in vs for as hee is well pleased with Christ our head so is he alwaies well pleased with vs in him as being members of his body notwithstanding as a tender Father when his Sonne offendeth maketh semblance as though his wrath were kindled to the ende that hee may bee carefull in the time to come to auoyde the like fault and to amend so the Lord who is our gracious Father seemeth oftentimes to bee grieuously displeased with his children when they haue sinned against him hiding from them his amiable louing countenance and shewing nothing but signes of wrath not that hee hath in truth cast them out of his loue and fauour for he neuer falleth out with those whom Christ hath reconciled vnto him neither can hee cease to loue the members of Christ nor Christs members cease to bee his members after they are once ingrafted into his bodie by his holie spirit and a liuely faith onely like a wise father he frowneth vpon them and seemeth angrie to make them in the time to come forsake their sinnes whereby they haue incurred his displeasure § Sect. 7 Fiftly the tempter will obiect that we are not freed and deliuered out of his power and iurisdiction That though Sathan tempt vs yet we may be assured that we are redeemed Heb. 2.14 seeing he doth often assault and ouercome vs with his temptations and leadeth vs captiue fast bound in the fetters of sinne To which wee must answere that our Sauiour Christ by his death hath destroyed him that had the power of death that is the diuell that he might deliuer all them which for feare of death were all their life time subiect to bondage as the Apostle sheweth Heb. 2.14.15 That God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his deare sonne Col. 1.13 as it is Col. 1.13 That our redeemer Iesus Christ hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon his crosse Col. 2.15 and that not onely for himselfe but for all his members Col. 2.15 That hee hath
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
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
who heare it as it is Esa 55.11 we know if a salue be applied vnto a wound eyther it healeth it or els the sore ouercōming the vertue therof doth more fester and ranckle and so this spiritual salue being applied vnto our soules wounded with sinne doth either cure them or else becomming vneffectuall they waxe worse and worse When men sleepe are suddainly wakened with some strange and vnusual sound they presently start vp and are amased but after a long time they haue bene acquainted with the noyse they can sleepe securely and not be much disquieted so when men sleeping in carnall securitie are awaked with the threatnings of the law preached vnto them which like Canon shot thūdreth in their eares they are at first somewhat rouzed vp and beginne to looke about them but giuing themselues to sleepe againe in their sinnes after they haue bene many times awakened at last this fearfull sound nothing moues nor disquietts them neither wil any thing waken them out of this spirituall lethargie but the voyce of the Archangell commanding them to arise and to come vnto iudgement § Sect. 7 Seuenthly if we deferre our conuersion vntil our old age 7. Because old age is more vnfitt for repentāce then youth it will then be more harde and difficult then in the time of youth because old men are more indocible vnfit to learn then they were in their youthfull dayes and therefore whosoeuer meane to attaine vnto learning or to knowledge of any science trade or occupation they doe not deferre it to their old daies but giue themselues vnto it in the time of their youth when as their wits are most fresh their capacitie most quicke to receaue instruction Seing then there is much knowledge necessarily required to the making of a true Christian for without knowledge we can haue no faith and without faith there is no saluation therefore for the attaining hereunto it is very needfull that we beginne betimes and set our selues to learne Gods true religion in the time of our youth when as wee are most fit for this purpose And this counsayle the wise man giues vs Prou. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it Secondly as old men are more vnfit to learne so also they are more forgetfull to remember that which is taught them and therefore if they doe not set their whole mindes vpon Gods word and continually call to mind that which hath beene deliuered vnto them in the preaching thereof meditating therein with the prophet Dauid day and night all they haue learned will easily slip out of their weake and decayed memories Which thing is most hard for them to perfourme by reason of manifold distractions which that age is subiect vnto as the infirmities of the body sicknesse aches and innumerable griefes and also the manifold troubles and cares of mind not onely in respect of their owne state but also in the behalf of their children yong nephewes neere friends whose welfare is as deere vnto thē as their owne now if a single man hath cares inow to distract him from Gods seruice how many are their distractions whose cares are doubled and redoubled and therefore if we would make choise of the fittest time for our conuersiō we must not deferre it till our old age but turne vnto God in our youth when as our wittes are most fit to receyue and our memories to retaine instruction § Sect. 8 Lastly if wee deferre our conuersion vnto God till our old age 8. Because the hour of death is the most vnfit time for repentance or till we lye on our death bed we shall find it more difficult in that our enemie sathan who alwayes goeth about like a roaring lion seeking to deuoure vs doth then redouble his malicious diligence in working our destruction when as hee seeth the time drawe neere wherein hee must attaine his purpose or else for euer faile of his desire what therefore will now our malicious powerfull and most subtill enemie leaue vnattempted what violence will hee not now offer what pollicy will hee not assay to drawe vs from God to his kingdome of darknesse wee knowe that when enemies beseidging a citie doe heare that their seidge is shortly to be raysed by the approaching of mighty succours or within a while will become vaine and bootelesse by reason that the citie well bee more strongly manned and better victualed howe they will bend all their ordinance against the wall to make a breach how furiously they will giue the assault and how desperately they will fight that they may not bee disapointed of their hope and loose all their former labour and shall wee thinke that sathan who hath longe beseidged vs desiring nothing more then to sacke our souls and to spoile them of al Gods graces and to lead them captiue to hell and destruction will vse lesse politicke furie in assaulting vs with all his engines of battrie when hee seeth the time approach when as now or neuer he is to accomplish his desire But let vs consider moreouer how able wee are to indure his assaults if wee doe not prepare our selues before the time of sicknesse arming our selues with the whole armour of God surely wee are naked and lie open to all his violence being destitute of the girdle of veritie the knowledge of Gods truth neither armed with the brestplate of righteousnesse nor hauing our feete shod with the preparation of the gospell of peace whereby wee might bee inabled chearefully to march in the afflicted way which is full of the thornes and briars of tribulation and afflictions wherin we must trauaile if we will goe to Gods kingdome neither yet hauing the shield of faith whereby wee might quench the firie dartes of the wicked one nor the helmet of saluation nor yet any skill to vse the sword of the spirit the word of God eyther for the defending of our soules or the offending of our enemie And whereas wee may hope that God will at that time supply all our wantes and giue vnto vs all his spirituall armour whereby wee may bee defended and sathan repulsed wee are to knowe that God vseth not to giue his heauenly and spirituall graces at the houre of death to those who haue contemned them al their life or if hee doe bestowe them vpon any it is ordinarily by meanes which hee hath ordayned for this purpose as the hearing of the word harty prayer holy conferences and such like spirituall excercises now let it bee graunted that wee may haue at such times of our mortall sicknesses Gods ministers and all other outward helpes to further vs in performing of these duties which yet notwithstanding no man can promise to himselfe yet howe vnfit is any man in this case for the effectuall doing of these holy exercises when as his bodie is full of paine and his minde full of anguishe partly fearing Gods iudgments and eternall
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
holy spirit like a glorious light hauing dispelled the darke foggie mists of ignorance and illuminated the eyes of their vnderstandings with the knowledge of Gods law they better discerne their sinnes and miserable estate then in former times And this the Apostle Paul sheweth vnto vs in his own example Rom. 7.9 Rom. 7.9.10 For saith he I was once aliue without the law but when the commaundement came sin reuiued 10. but I died and the same commaundement which was ordeyned vnto life was found to be vnto mee vnto death and ver 13. was that then which was good made death vnto mee God forbid but sinne that it might appeare sinne wrought death in mee by that which is good that sinne might bee out of measure sinfull by the commaundement So that the preaching of the law doth not make vs more sinfull but reuealeth those sinnes vnto vs which before we discerned not As therefore the sunne shining vpon some filthie place doth not make it so filthie but onely doth make it manifest which was not seene in the darke and as the wholesome physicke is not the cause of those corruptions which it purgeth out but by expelling them out of the bodie sheweth them vnto vs so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions and hurtfull humors of sinne but it reuealeth them vnto vs whereas before times by reason of our ignorance and blindnesse they were secret and hidden § Sect. 6 When therefore out of the former premisses this conclusion is inferred either by Sathan who continually like a malicious enemie seeketh our destruction That we are not to neglect hearing the word because of the former imperfections or by our owne corrupt flesh which is impatient of any rough handlinge and therefore would rather haue vs sicke still then indure any paine in beeing cured that it were better for vs to surcease the hearing of gods word as seruing to no other end but to encrease our condemnation let vs in any case resist such motions as beeing most daungerous tentations which being entertained will bring vs to vtter ruine and endlesse destruction for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin wickednesse if we long abstaine from this comfortable food of our soules they will be hungarstarued and all the graces of Gods spirit will waxe faint and die in vs if wee disarme our selues of this sword of the spirite Sathan without any resistance will ouercome vs and take vs captiues forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules let vs not be discouraged from hearing the word of God by any suggestions whatsoeuer no not though we seeme vnto our selues euery time wee come into the Church to goe a step towards hell for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation there is some good hope but when we vtterly neglect it our state is most desperate CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer § Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart Consolations for such as cōplaine that they cannot pray at all and drowsie dulnesse of spirit that eyther they cannot pray at all or if they doe it is barrainely without all forme or fashion or if they haue the eloquence of the tongue good set formes of praier yet they perfourme it coldly and drowsilie without all earnestnesse and feruencie of spirit hauing their minds caried away with wandring thoughts so that their praiers are but meere liplabour therefore it were better not to pray at all because they cannot performe this dutie in any good maner or measure as God requireth And this is a tentation wherewith euen the dearest children of God are much vexed and troubled and therefore it shall not be amisse to answere the seuerall branches of this complaint First therfore where as they complaine that they cannot pray at all this is to bee vnderstood either generally of all times or specially at sometimes If they say they can neuer pray it is very likely that either they forget or much deceiue themselues for few or none who are altogether destitute of the spirit of supplication haue any vnderstanding to discerne their want or any grace to bewaile it but content themselues with their lip-labour as though they had perfourmed acceptable seruice vnto God And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them and to moue vs earnestly to desire of God that we may be freed from them which earnest desire is harty praier But if they further affirme that they are most sure they doe neuer pray vnto God I answere that though this in it selfe be a most daungerous case for it is a signe of a worker of iniquitie not to call vpon God as the Psalmist speaketh Psal 53.4 Psal 53.4 yet they haue no cause to despaire for the same spirit which hath reuealed vnto them this their sinne and infirmitie and hath wrought in them a dislike thereof will also remoue it and supply their want in Gods good time if they will labour for this good gift and not quench the good motions of the spirit when God offreth them vnto them The gift of praier not in our owne power But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name howsoeuer in this present time they are altogether disfurnished thereof then let them know that their case in this respect is common withall the deare children of God for harty prayer is not in our owne power neither doth it attend vpon our owne will but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his children and at other times he pulleth backe his liberall hand to the end that by the want thereof we may learne to ascribe the glorie and praise of our harty prayers vnto God who worketh in vs the will and the deed and is in truth the onely true authour of them which praise otherwise in pride of hart we would arrogate vnto our selues as being a naturall facultie and in our owne power and also to the end we may more highly esteeme it and with more ioy and diligence vse it when we haue it bestowed on vs least through our negligence and slouthfulnesse we mooue the Lord to take it from vs. Seeing therefore this hartie calling vpon Gods name is a gift of God a worke of his holy spirit in vs which at sometimes heretofore we haue discerned in our selues let vs not altogether be discouraged though at sometimes we want it Rom. 11.29 for the giftes of God are without repentance and though
and reape comfort vnto themselues by these holy duties In the meane time such are to support themselues from falling into vtter desperation by calling to their remēbrance their state and condition in times past for if euer they haue had any delight in the holy exercises of religion prayer hearing the word godly conferences if euer they could discerne in themselues any faith by the true fruits of sanctification they may take comfort thereby assuring themselues that they shall againe be restored vnto their former estate for the gifts and calling of God are without repentance Rom. 11.29 Ioh. 13.1 and those whom he hath once loued he loueth vnto the end An example hereof we haue in Dauid who being troubled and full of anguish in his spirit his soule refusing all comfort and being so astonished that he could not speake yet hee considered the daies of old and the yeares of ancient time Psal 77.2.3.4 hee called to remēbrance his former songes in the night occasioned by the great benefits which the Lord had bestowed vpon him so knowing that the Lord was vnchangeable in his mercy and goodnesse he releeued his poore soule which was ready to faint vnder the heauy waight of present afflictions And thus also Iob being brought through the violence of those heauie crosses which the Lord laied vpon him euen to the brinke of desperation so that hee spared not to vtter in the bitternesse of his souie fearefull curses and most impatient speaches comming neere vnto blasphemie oftentimes comforteth himselfe by calling to minde his former integritie and righteousnesse whose example if the poore humbled soules will follow they may rayse themselues with true comfort when they are sunke downe vnder their heauie burthen of present corruptions CHAP. XLI How the weake Christian may bee assured that his repentance is true and vnfained § Sect. 1 ANd so much for answering Sathans tentations drawn from hardnesse of hart Of the signes of true repentance first of the seuerall degrees therof whereby he laboureth to perswade poore humbled sinners that they are vtterly destitute of of repentance but if hee faile of his purpose then hee will indeauour to make them beleeue that though they haue some shew of repentance yet it is not such as God requireth for either hee will affirme that it is hypocriticall and dissembled rather for feare of punishment then for hatred of sinne or true loue of God or if it bee true yet it is not sufficient as being in verie small measure and in no proportion answearable to our hainous sinnes Against both which tentations it behooueth the humbled sinner to arme himselfe that he may repell them when they are suggested and to this purpose that hee may proue his repentance true and vnfained hee is to take a true search of his owne heart and conscience and to examine his repentance according to some vndoubted signes which may serue as touchstones to discouer whether it be true and vnfained or dissembled hypocriticall The first vndoubted signe of vnfained repentance is when wee can obserue in our selues the seuerall degrees or partes thereof as they haue beene wrought in vs by Gods spirit for from the enumeration of all the parts we may conclude that wee haue the whole The first degree is that by the law we come to the knowledg and acknowledgment that we are haynous and greeuous sinners who haue broken transgressed all Gods cōmaundements Secondly from this knowledge acknowledgment of our sinnes proceedeth a true sense and feeling of them and the punishments due vnto them and an apprehension and applying to our selues the anger of God the curse of the law and eternall condemnation due vnto vs for our sinnes Thirdly from this sense of our miserable estate there ariseth in our consciences feare and horror of being ouertaken and ouerwhelmed of those iudgments of God and fearefull punishments which hang ouer our heads for our sins Fourthly from this feare and anguish of mind proceedeth sorrow and bitter greefe because wee haue thus hainously sinned and made our selues obnoxious to all these euills and also in the same respects a true hatred of sinne which still hangeth vpon vs and an earnest desire to be freed from it Fiftly Act. 2.27 this hatred of sinne and desire to be freed from it maketh vs earnestly to seeke and inquire after some meanes whereby wee may attaine vnto our desires that beeing freed from all those feareful euils which oppresse our consciences with the waight of them we may obtaine Gods loue and fauour and the assurance of our saluation Sixtly thus inquiring and searching wee finde by the preaching of the Gospell that our gratious God hath sent his sonne into the world to the end that he might saue and deliuer vs out of this miserable estate if we beleeue in him and also hath commaunded vs to beleeue Which being made effectuall by the inward operation of Gods holy spirit we haue true faith begott in vs wherby we are assured of Gods mercy in Iesus Christ and of the full remission of all our sinnes the consideration whereof doth comforte and rayse vs vp from falling into desperation and vtter destruction Seuenthly after this assurance of Gods loue and of the forgiuenesse of our sinnes there followeth first a true hatred of sinne because it is sinne an vnfained sorrow not so much in regarde of the punishment which by our sinnes wee haue iustly deserued as that because we haue offended our so gratious a God and tender louing father Secondly this sorrow will not suffer vs to hide excuse 2. Cor. 7.11 or extenuate our sins 2. Cor. 7.11 but moueth vs in all humilitie to prostrate our selues before Gods mercie seate and in greefe of soule to confesse them acknowledging that confusion and condemnation is due vnto vs which by no meanes wee can escape but by Gods mercie and the merites and righteousnesse of Iesus Christ Thirdly being assured of the pardon of our sinnes past wee labour and striue for the time to come to leaue and forsake them and to mortifie the flesh and corruptions thereof whereby we are led captiue vnto sinne also we indeauour with a feruent zeale of Gods glorie to serue the Lorde in holinesse and righteousnesse that so by our godly liues wee may glorifie him and expresse our thankfulnesse for all his inestimable benefites Fourthly if at any time besides or contrary to our purpose we be ouertaken by our corruption and fall into sinne there followeth in vs an holy anger and indignation with our selues because wee did not more carefully looke to our waies which godly anger preceedeth to the taking of a holy kind of reuenge to the end that thereby our sinnes may be subdued and our corruptions mortified For example hee that hath offended through gluttonie and drunkennesse being truly penitent and angry with himselfe for his sinne will also tame the fleshe by punishing the same through fasting and abstinence He
Ioh. 20.29 Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued An example hereof wee haue in the Cananitish woman who though shee had no experience of Gods truth in his promises yea though shee had many repulses yet beleeued and afterwards to her comfort had ioyfull experience of them Mat. 15.27 Mat. 15.27 An these are the degrees of faith which whosoeuer findeth in himselfe hee may be assured that hee hath a true liuely and iustifying faith notwithstanding all the tentations of Sathan If therefore hauing heard the gospell wee haue attained vnto some measure of knowledge of the chiefe principles thereof if we haue giuen our assent vnto this truth in which our vnderstandings are informed if hereby we haue attained vnto this assurance that our sinnes are pardonable and haue conceiued some hope in consideration of Gods infinite mercie and Christs merites that wee shall be forgiuen and pardoned if we haue an hungring desire after grace and mercie and highly esteeme the merites and righteousnesse of Iesus Christ so that wee wish nothing more then to bee made partakers of them if by this desire wee haue beene moued to flee vnto the throne of grace and there humblie acknowledging our sinnes haue earnestly desired pardon and forgiuenesse Lastly if at any time wee haue discerned in in our selues a perswasion of Gods loue and of the pardon and remission of our sinnes and that we haue or doe rest vppon the alone merites and obedience of Christ Iesus for our iustification and saluation then may wee be assured that we are indued with a true iustifying faith § Sect. 7 The second argument to proue that wee haue a true and a liuely faith is the testimonie of Gods spirite The second argument to proue that we haue faith is the testimonie of Gods spirie Rom. 8.15.26 for as the Apostle speaketh Rom. 8.15 Wee haue the spirite of adoption whereby we crie abba father 16. and the same spirit beareth witnesse with our spirit that we are the children of God and ver 26. Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed c. Whosoeuer therefore haue this testimonie in their harts and consciences that they are the children of God whosoeuer at any time feele or haue felt the spirit of God powerful in thē in powring out their soules in hartie prayer with sighes and grones which cānot be expressed they may be assured that they haue receiued the spirite of adoption and consequently are indued with true faith Gal. 5.22 for the spirite and the fruites thereof amongst which faith is one of the chiefe are neuer seuered Moreouer the Apostle saith 1. Cor. 2.12 that wee haue not receiued the spirit of the world 1. Cor. 2.12 but the spirit which is of God that wee might knowe the things that are giuen to vs of God That is not onely his spirituall graces in this life in which number faith is one of the greatest but those excellent ioyes in Gods kingdome in the life to come of which also wee haue some knowledge and tast by the illumination of the same spirite Lastly the Apostle affirmeth 2. Cor. 1.22 that God hath sealed vs 2. Cor. 1.22 and hath giuen the earnest of the spirit in our hartes and Ephe. 1.13 Hee telleth the Ephesians that after they had heard the gospel and beleeueà Ephe. 1.13 they were sealed with the holy spirit of promise which was the earnest of their inheritance vntil the redemption of the possession purchased vnto the praise of the glorie of God Wheresoeuer therefore is this testimonie of the spirite which as an earnest or seale assureth them that they are the children of God there also is faith for as the Apostle witnesseth after that wee beleeue we are thus sealed § Sect. 8 The third argument to proue that wee haue faith is the conflict and fight which euerie christian feeleth in himselfe betweene the spirit and the flesh The 3. argument is the fight between the flesh and the spirit the world and the diuell and the combat which is betweene faith and doubting for so long as wee are destitute of the spirit and a liuely faith we are wholy ouerswayed with the fleshe and Sathan like a mightie tyrant houldeth vs captiue peaceably and without any resistance but when wee haue receiued the spirite of God and haue faith wrought in our harts then beginneth a fierce battaile which neuer endeth till by death our spirituall enemies get a final ouerthrowe Though therefore this fight be most sharpe and exceeding troublesome to the poore christian yet hee may thereby gather vnto himselfe sound comfort and certaine assurance that hee is indued with the spirit of God and a liuely faith for when hee discerneth that hee is assaulted with Sathan and his owne corrupt fleshe he may be assured that Sathan and his owne corrupt fleshe he may be assured that Sathan is diseased of his quiet possession by a superior power which can be no other but the power of Gods spirit secondly by his assaulting it manifestly appeareth that hee findeth some resistance so as hee cannot peaceably reenter thirdly that howsoeuer our faith seeme vnto vs neuer so weak yet it is so strēgthened cōtinually by vertue of Gods spirit that sathā al the power of hel cānot preuaile against it for otherwise how could such weakenesse withstād such might Lastly being assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also be assured that in the end we shall obtaine victorie vnlesse we would fondly imagine that the diuell is stronger then God and the violence of his tentations more forcible to destroy vs then the spirit of God to protect and defend vs for now they haue ioyned battle and either the one or the other must get the vpper hand eyther the spirit of God must thrust out sathan or Sathan the spirit of God and therefore how can we doubt of conquest seeing wee are assured that God cannot take the foyle for his power is omnipotent and with a word of his mouth he is able to destroy Sathan and all his adhaerents and of his will wee neede not to make any question for it will not stand with his glory to receaue a repulse by giuing Sathan place after that he hath taken vpon him our protection § Sect. 9 How we may know that this combate is fought betweene the flesh and the spirite Yea will the tempter say but how wilt thou know that this battle is fought in thee how canst thou be assured that it is the spirite of God which fighteth in thee against thy spirituall enemies and not rather thine owne tumultuous passions and perturbations and diuers tentations suggested by the same diuell To which it is easie to make answere for neither doth
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
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
I am who shall deliuer me from the body of this death and that we confesse our miserable estate vnto our captaine and leader Iesus Christ desiring him to assist vs with the power of his holy spirit that thereby we may be freed out of the hands of these our spirituall enemies whose bondage and captiuitie is so irksome and grieuous vnto vs. Neither doth the Lord now require that we performe absolute and perfect obedience to his commaundements but that to will be present in vs that we consent and approue his law to be good and delighting in it concerning the inner man that we desire and indeauour to performe that good we cannot and forgetting that which is behinde indeauour our selues to that which is before and follow hard towards the marke Phil. 3.13.14 though we cannot attaine vnto the end of our race till wee come to the end of our liues Finally the Lord doth not require of vs a whole haruest of goodnes and righteousnes but the first fruites thereof he doth not stand so much vpon our actions as vpon our affections vpon the perfection of our workes as vpon the alacritie of our willes and integritie of our hearts the righteousnes which he requireth is an humble confession of our vnrighteousnesse a sincere hatred of our sinnes a holy indeauour in the vse of the meanes to mortifie our corruptions and to rise from the death of sinne to holinesse and newnes of life which whosoeuer can offer vnto God they may assure themselues that they shall be accepted through Christ as righteous in Gods sight notwithstanding their manifold imperfections and corruptions The end of the second Booke THE THIRD BOOKE INTREATING OF SANCTIFICATION AND PERSEVERANCE as also of Sathans temptations which he suggesteth against them both and of such answeres wherewith the Christian may refute and repell them CHAP. I. Of Sanctification and the causes thereof § Sect. 1 ANd so much for the answering of such temptations of Sathan as concerne our iustification That God is the principall efficient of our sanctification Now wee are to speake of our sanctification which is the next effect of Gods election and inseparably ioyned with our iustification wherein I will obserue my former order first setting downe the doctrine of sanctification and then answering those temptations of Sathan which doe most impugne it Sanctification what is it For the first Sanctification is an action of the whole Trinitie whereby the beleeuer already iustified is by little and little renued according to Gods image in holinesse and righteousnesse by the mortification of the flesh with the corruptions thereof and the quickening of the spirit And this is our sanctification which is expressed in the Scriptures by diuers names and phrases for it is called regeneration the new birth renouation the putting off or mortifying of the old man and the putting on or quickening of the new man and such like The efficient cause of our sanctification is God himselfe who as he alone iustifieth vs and freeth vs from the guilt and punishment of sinne so he onely sanctifieth vs and deliuereth vs from the tyrannie of sinne so that it shall no longer raigne in our mortall bodies freeing vs in such measure as pleaseth him from our naturall corruptions Leuit. 20.8 which heretofore wholy ouerswayed vs. And this appeareth by plaine testimonies of holy Scriptures Iohn 1.13 Iohn 1.13 It is said that the faithfull are borne not of blood nor of the will of the flesh nor of the will of man but of God Ephes 2.10 So Ephes 2.10 we are said to be Gods workemanship created in Christ Iesus vnto good workes which phrase the Apostle vseth to note vnto vs that as God onely did create vs so he onely doth renue and regenerate vs. The Lord likewise doth appropriate this worke vnto himselfe as belonging to another Ezech. 36.26 Ezech. 36.26 and 34.28 A new heart will I giue you and a new spirit will I put into you and I will take away the stony heart out of your body and I will giue you an heart of flesh And hence it is that the Apostle desiring the sanctification of the Thessalonians beggeth it at Gods hand 1. Thes 5.23 The very God of peace sanctifie you throughout 1. Thes 5.23 Psalm 51.13 And Dauid finding the want hereof in himselfe hath his recourse vnto God Psalm 51.10 Create in me a cleane heart O God and renue a right spirit within me So that as God doth begin in vs this worke of sanctification so likewise he doth accomplish and finish it And therefore as we are wholy to ascribe vnto God our election vocation and iustification so also our sanctification that he may be all in all in the worke of our saluation For as he onely formed vs so he onely can reforme vs as he is the author of our naturall generation Gen. 1.28 for by his blessing we haue our being so also of our spirituall regeneration for by his spirit onely wee are renued Neither must we imagine that it is in mans power to renew himselfe no more than to beget himselfe for as well may the Blackmoore change his skinne or the Leopard his spots as wee doe good who are accustomed to doe euill Ierem. 13.23 Ierem. 13.23 yea as easily may the dead man raise himselfe as wee may raise our selues from the death of sinne to newnesse of life Eph. 2.1 Eph. 2.1 It is onely the water of Gods spirit that can wash away our Ethiopian blacknesse and turne our spotted vncleannesse into snowie whitenesse it is onely the God of life that can make vs rise from the death of sinne to newnesse of life But here it may be demaunded that if sanctification bee wholie the worke of God and not in our owne power why doe the Scriptures exhort vs to sanctifie our selues to mortifie our sinnes and to walke in newnesse of life I answere that though sanctification bee wholy from God yet these exhortations are necessarie for hee worketh this worke in vs not as in stocks and stones but as in reasonable creatures of whom he requireth consent of will desire and endeuour in the vse of the meanes ordained of God for the beginning and perfecting of this worke of sanctification in vs. And although this will desire and endeuour be his work likewise yet these exhortations to godlinesse are to good purpose for with the exhortation God ioyneth the operation of his spirit and whilest he commandeth vs he giueth power also to performe that which he commandeth whilest he exhorteth vs to sanctification hee himselfe sanctifieth vs with his spirit § Sect. 2 Now further wee are to know That the work of sanctification is common to the three persons in Trinitie T it 3.5 Eph. 2.4.5 Heb. 9.14 that as all other workes of God which he exerciseth towards his creatures so this work of sanctification likewise is common vnto the three persons in the Trinitie for first God
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 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 me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile
hath reconciled vs vnto himselfe in his sonne and therefore let vs not by our sinnes make him our enemie nor againe build vp this wall of separation which Christ our Sauiour hath broken downe Col. 1.21.22 Eph. 2.14 He hath adopted vs in Christ to be his sonnes and heires of euerlasting life and therfore seeing we are the sonnes of God let vs yeeld obedience to our heauenly father and not liue in our sinnes like the slaues of Sathan least prouoking his iust displeasure against vs by our rebellious wickednesse wee should bee disinherited of our heauenly patrimonie He hath granted vnto vs the peace of conscience and ioyes in the holy Ghost and therefore let vs not by our sinnes disturbe our peace and wound our consciences turning our sweete ioy and comfort into griefe and bitter heauinesse Finally he hath added vnto these spirituall gifts innumerable temporarie benefits health wealth libertie foode apparell and therefore let vs not abuse his gifts by prophaning them with our sinnes but rather vse them as incouragements whereby we may be moued with all cheerefulnes to serue so bountifull a master In a word as the gifts of God are infinite which concerne this life and the life to come so are the reasons drawne from them infinite which may serue to restraine vs from sinne and containe vs in the course of holie obedience the which if wee continually retaine in memorie euen those benefits which are common to all true Christians and those which euery one receiueth in his particular place and calling wee will not vnlesse our vngratefulnes bee intollerable easily hearken to Sathans temptations nor for the vaine pleasures vncertaine riches and momentanie honours of this wicked world be hired to commit sinne which we know to be displeasing and odious in the sight of God who in his endlesse loue hath bestowed vpon vs such innumerable benefits § Sect. 6 Thirdly when wee are tempted vnto sinne The third reason taken from the death and suffrings of our Sauiour Christ let vs call to minde the death and suffring of our Sauiour Christ and say vnto our owne soules Hath Christ my redeemer paid for my redemption euen his dearest bloud and shall I sell my soule to sinne againe for this vaine pleasure or base commoditie Hath he not spared to powre out the full streames of his most precious bloud that in this pure lauer I might be purged and cleansed from the filthie spots of sinne and shall the world cause me with her Syrens songs to leape againe into this filthie puddle Should he suffer himselfe to be crucified that by his death he might kil sin and shall I now put life into it againe reuiuing that which hee hath mortified Did he in his infinite loue giue himselfe for me and shall I trample this precious gift vnder foote preferring before it the trifling vanities of this wicked world Should honour allure me to commit sinne seeing the glorious sonne of God hath abased himselfe and vndergone ignominious shame to free me from it Should pleasures intice me to breake Gods cōmandements seeing my Sauiour Christ left the bosome of his father at whose right hand there is fulnes of pleasures ioyes for euermore and endured the griefe and miseries of a wretched life and cursed death that thereby hee might satisfie Gods iustice for my transgressions Should I be perswaded to commit sinne with the base hire of vncertaine riches seeing Christ hath redeemed me 1. Pet. 1.18.19 not with siluer or gold or any other corruptible thing but with the inestimable price of his most precious bloud Should my sensuall taste and curious pallate moue me to sinne in drunkennesse and gluttonie seeing Christ to redeem me hath hungred and thirsted and in steed of drink had offred vnto him gall vineger Shall I be moued to sinne by anger and to seeke vniust reuenge seeing Christ being iniured opened not his mouth Esa 53.7 but like an innocent lambe suffred himselfe to be led to the slaughter Farre be from me such a desire nay rather because my Sauiour Christ hath suffred all this for me to redeeme me out of my spirituall bondage I will resolue rather to be depriued of all worldly benefits and endure patiently the greatest miseries and afflictions than by wilfull falling into sinne make my selfe again the slaue of Sathan And thus haue I shewed how the remembrance of Christs death and passion is a notable corrasiue to kill our corruptions and as men are accustomed to shew vnto Elephants the iuyce of the Grape or Mulberie to make them more fierce and encourage them to a more couragious fight so haue I by offring to our view the precious bloud of this immaculate Lambe endeuoured to redouble our valour in fighting this battell of temptations against our spirituall enemies § Sect. 7 Fourthly The fourth reason taken from the vnion which is betwixt Christ and vs. let vs remember the vnion that is between Christ and vs whereby he is become our husband we his spouse he our head and wee his members The consideration whereof may serue as a forcible argument to restraine vs from falling willingly into any sinne for if wee bee the spouse of Christ farre be it from vs to behaue our selues like Sathans strumpets prostituting our soules to sinne that we may receiue the gaine of some worldly vanities and to incurre the grieuous displeasure of our most louing husband for the pleasing of our carnall lusts sensuall appetites if we be the members of Christs bodie farre be it from vs to make his members the instruments of sinne and seruants of vnrighteousnesse 1. Cor. 6.15 for what were this but as much as in vs doth lie to draw our holy head into the communion of our sinnes and wickednesse and to make our Sauiour who in himselfe hath wholy vanquished and gloriously tryumphed ouer sinne and Sathan in his members to receiue a foyle Nay rather seeing we are the spouse of Christ let vs labour to adorne our selues with the glorious goulden garment of holinesse and righteousnesse and though we haue some spots of our naturall infirmities in our outward parts yet let vs in a glorious manner decke our selues within with integritie and vprightnesse of heart and so the King our heauenly husband shall take pleasure in our beautie Psal 4.5 and place vs at his right hand in his kingdome of eternall glorie Seeing also we are the members of Christs body therefore let vs endeauour to conforme our selues to the holinesse of our head and by our righteous liues and conuersations make it manifest that we are quickned and led by the same spirit § Sect. 8 Lastly The fist reason taken from the spirit of God dwelling in vs. 1. Cor. 3.16 Eph. 2.21.22 let vs cal to minde that our bodies are the temples of the holy Ghost which once were polluted and vncleane but now sanctified and purged by this our holy guest that they may be fit habitations for
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
as if he should come to a man who hath endured much and tedious sicknesse and should say vnto him thou diddest imagine thy selfe awhile agoe very beautifull and exceeding strong but thou wast much deceiued for if thou lookest in a glasse thou shalt presently perceaue that thou art leane pale and deformed and if thou makest triall of thy strength thou shalt finde that it is scarce sufficient to sustaine the waight of thine owne body Now who would not deride such fond reasoning who could not easily answere that iudgement is not to be taken of the beautie and strength of the bodie in the time of sicknes but in the time of health but this is the very like case and thus sottishly doth Sathan conclude or rather delude Gods children in the time of temptation for he sayeth thus vnto them thou diddest perswade thy selfe that thou art the childe of God and in his loue and fauour that thou art indued with faith patience and other graces and daily increasest in them but now thou art come to the triall it proueth farre otherwise for thy faith is turned into doubting or infidelitie and thy patience to impatiencie and therefore there is no likelyhoode that thou art beloued of God for then thou wouldest profit by afflictions and increase in grace and strength whereas thou bewrayest nothing but thy manifould corruptions But we are to know that we are not to iudge of our grace and strength in the time of temptation and of the spirituall conflict when as our soules are grieuously sicke with the sense of sinne and apprehension of Gods heauie displeasure incurred thereby when as the fire of Gods spirit is couered with the ashes of our corruptions and the fruites and graces thereof nipped with the coulde winter and boysterous blasts of temptations but we are to looke into our selues when the fit is past and the conflict ended and then shall we finde our patience by experience of Gods loue confirmed our faith renewed all other graces strengthened and increased and then shall we clearâ—â—y discerne the bright beames of Gods loue and fauour shining vpon vs when the cloudes of temptation are past away which did hide them from vs. § Sect. 8 That Gods deaâ—â— children in gâ—eiuous temptations shew impatiencie and vtter someâ—â—â—â— inconsiderate speeches But if in the time of triall and temptation we iudge according to our present sense and feeling we must needes be deceiued for it cannot be denied but that euen the deare children of God who haue receiued a great measure of grace when the hand of God is vpon them doe doubt of his loue and fauour and when they are grieuously afflicted doe bewray their corruption and shew their impatience by vttering inconsiderate speeches for while we continue in this life we haue the reliques of sinne hanging on vs and we are partly flesh and partly spirit yea the flesh is the stronger part and therefore it is no maruaile if the flesh being pinched in the time of temptation doth complaine and being launced deepely with the rasor of sharpe afflictions doth cry out for paine complaining of the Surgeon that he dealeth too rigorously with him And if men through bodily sicknes haue their iudgements blinded their vnderstanding dasled and misled their memorie ouerthrowne so that they can put no difference betweene their friends and their enemies but euen raile vpon those whom in the time of their health they dearely loued and thinke none so much their enemie as their physition rauing and inconsiderately speaking they know not what what wonder is it if the like effects follow the sicknesse of the soule when it is as it were set vpon the racke pressed with the burthen of sinne and tormented with the apprehension of Gods anger considering that these kinde of afflictions are faire more grieous and without comparison more intollerable Pro. 28.14 for a man may sustaine his infirmities but a wounded spirit who can beare as it is Pro. 28.14 What meruaile then is it if they take God for their enemie when they feele his sharpe medicines though in truth he be their louing Phisition who by this meanes cureth them of their diseases of sinne and corruption what wonder is it if they vtter rauing speeches when the sense of paine presseth them so sore how is it possible but that they should doubt of Gods gracious loue and fauour when as they presently taste of nothing but his rigor and iustice § Sect. 9 Example to cleere the former point Iam. 5.11 We must not therefore iudge of our state while the crosse is vpon vs for so should we condemne the generation of the iust to be most wicked then should we imagine those who haue excelled in patience to be most wayward and impatience Looke vpon Job who is renowned for patience and you shall sinde that while the hand of God was vpon him he bewrayeth the corruption of the flesh and sheweth notable impatiencie cussing the day of his natiuitie and wishing that he had neuer been borne or else that he had presently after his birth been swallowed vp in the lawes of death Iob. 3 6.8.9.10 Iob. 3. So chap. 6.8.9 he thus crieth out like a man vtterly desperat O that I might haue my desire and that God would graunt me the thing that I lung for 9. That is that God would destroy me that he would let his hand goe and cut me off 10. Then should I yet haue some comfort though I burne with sorrow let him not spare c. Where Iob seemeth to deale with God as a condemned malefactor with a iust seuere iudge who seeing the anger of the iudge incensed against him for his crime hath no hope that he can by intreatie and perswasions mooue him to reuoke his sentence of death and therefore onely desireth a mitigation of the tortures and that he may quickly be dispatched and ridde out of his paine nam misericordae genus est citò occidere it is a kinde of mercie to be speedie in execution So Iob hauing no hope to be freed from his miseries desireth onely this fauour at Gods hands that he would not as it were corment him peece meale but make a quicke dispatch of him by laying on a greater waight of afflictions till by their vnsupportable burthen the breath were pressed out of his body And chap. 10.18 Iob. 10.18 Wherefore hast thou brought me out of the wombe Oh that I had perished and that none eye had seene me 19. And that I were as I had not been but brought from the wombe to the graue Looke vpon the Prophet Dauid who was a man according to Gods owne heart endued with a stedfast faith and constant patience and you shall perceiue that Gods loue and the graces of Gods spirit in him were so shadowed with the grieuousnesse of his present afflictions that he could not discerne them For he complaineth like a man vtterly cast off and reiected of God Psal 88.14 Lord
why dost thou reiect my soule Psal 88.14 and hidest thy face from me 16. Thine indignation is gone ouer me and thy feare hath cut me off 77.8.9 The like complaint he taketh vp Psal 77.8.9.10 Neither had the Prophet in these times alwaies the spirit of supplication and prayer but sometime the grieuousnesse of his paine did shut his mouth so as he could not confesse his sinne Psal 32.3.4 nor humble himselfe before his God though through the waight of affliction his bones were consumed and he roared for griefe all the day long as appeareth Psalm 32.3.4 So Ieremie seeing the word of God contemned Ierem. 20.14.15.18 and himselfe who was Gods ambassador despised could not beare it but bursteth out into great impaciencie cursing the day of his birth and euen the man that brought newes thereof to his father because he was borne to see labour and sorrow and that his daies should be consumed with shame Ierem. 20.14 15.18 If therefore we iudge of Iob Dauid and Ieremie acording to their outward behauiour and their owne inward feeling in the time of afflictions and in the combate of temptations we should thinke them voyde of faith impatience and destitute of all assurance and hope of Gods loue and fauour but the Scriptures teach vs otherwise propounding them vnto vs as patternes of patience and true godlinesse and themselues also at other times doe shew their singular faith patience and the rest of the graces of Gods spirit Seeing then this is not our case alone but the state of Gods dearest children let vs not beleeue the tempter telling vs that we are not Gods children because we see not Gods graces so plainely in the time of temptation and triall but contrariwise bewray our impatiencie and other corruptions but let vs be truely humbled in the sight of our infirmities laboring and striuing to reforme them and iudge of our state not as we finde it in the time of the conflict but as it was or is before or after the combate is ended § Sect. 10 Lastly the tempter obiecteth The obiection out of Eccles 9.1 answered and hath stirred vp his wicked instruments the enemies of Gods truth to defend that though wee are not wholy to despaire of Gods loue yet wee must doubt thereof and to this purpose they alleadge that saying Eccles 9.1 which they reade thus I haue handled all these things in my heart that I might curiously vnderstand Iust and wise men and their workes are in the hand of God and notwithstanding a man knoweth not whether he be worthie of loue or hatred but all things are kept vncertain for the time to come c. I answere that if Gods loue or hatred did depend vpon our owne vnworthinesse wee might well doubt nay I will say more wee might iustly despaire of his grace and goodwill and certainly assure our selues that we were hated and abhorred of God for this if any thing wee haue deserued But the truth is that as Sathan tempting our Sauiour and quoting scripture for his purpose left out that which made against him so here by his instruments assaulting his members he addeth to the scriptures that which maketh for him for neither in the Hebrew which is the originall nor in the Greeke translation is there any one word of our worthinesse or vnworthinesse but thus it is in the text as it is truly translated in our Bibles No man knoweth either loue or hatred of all that is before them and whereas they reade the words following thus But all things are kept vncertain for the time to come they most grosly depraue the text which is thus to be read as wee haue it translated All things come alike to all and the same condition is to the iust and the wicked and thus also doth Arias Montanus one of the most learned amongst themselues translate it Neither wil their corrupt translatiō stand with the sense and truth of the place for as he saith no man knoweth whether he be worthie of loue so also that no man knoweth whether he be worthie of hatred but this is vtterly false for so should wee say that wee could not know whether the Sodomites for their filthinesse the Canaanites for their idolatrie Iulian for his apostasie were worthie to be hated of God whereas the scriptures witnesse the cleane contrarie and euen they themselues doe confesse that they who desperatly giue ouer themselues into all sinne and wickednesse are not to doubt but that they are worthie of Gods anger and heauie displeasure why therefore on the other side may not those who are truly conuerted vnto God and indued with a liuely faith which worketh by loue be assured of Gods loue and fauour seeing he hath assured them hereof in his word Nay in the same chapter vers 7. their corrupt exposition is ouerthrowne for there he biddeth vs to eate our bread with ioy and to drinke our wine with a cheereful heart for God now accepteth our works Now though God did indeede accept ourworkes yet wee could not be moued to ioy and cheerefulnesse of heart hereby vnlesse also we might be assured of his acceptation But let vs examine these words and shew the true sense of them The exposition of Eccles 9.1 There are two expositions giuen which may stand with the analogie of faith and the circumstances of the text For some vnderstand these words not of Gods loue or hatred but of mans loue towards those things he desires and of his hatred towards those things he flieth and then this is the sense of the place A man knoweth not whether those things which he loueth as pleasures honours and riches or those things which hee hateth namely crosses and afflictions shall happen vnto him because they are not disposed by his owne power but by the prouidence of God who giueth these outward things indifferently to all both iust and vniust So that if the words are thus to be vnderstood there is no shew of reason in the Papists exposition Secondly let it be granted that it is to be vnderstood of Gods loue towards vs yet it will make nothing for their purpose for then this is the plaine sense of the words no man can know whether hee bee loued or hated of God by these common outward things which happen alike to al and in respect whereof there is the same condition to the iust and the wicked and to the pure and polluted to those that worship God and those that worship him not there is no iudgement that can bee giuen either of our selues or others in respect of our outward state for sometime the iust are poore the vniustrich the wicked aduanced to honour and the godly afflicted and persecuted For example Esau enioyed his delights and plentie of all things Iacob like a poore pilgrime went into a strange countrie hauing no other riches but his clothes on his backe and his staffe in his hand when he was come amongst his