Esay 28.15 of whom the Prophet Esay speaketh Esay 28.15 Yee haue said saith he wee haue made a couenam with death and with hell wee are at agreement though ascourge runne ouer and passe through it shall not come at vs for we haue made falsehood our refuge and vnder vanitie are we hid And those also of whom the Prophet Zacharie complaineth Zach. 7.11 who obstinately refused to harken Zach. 7.11 and pulled away the shoulder and stopped their eares that they should not heare yea and made their hearts as an Adamant stone least they should heare the law and the words which the Lord of hostes sent in his spirit by the ministerie of the Prophets And so also many of the Scribes and Pharisies hardened their hearts against our Sauiour Christ obstinately contemning the gratious and powerfull words which proceeded out of his mouth and quenched the good motions of Gods spirit occasioned by his wonderfull miracles and admirable workes which none could performe but he who was the very true and only begotten sonne of God Now we are to know that this hardnesse of hart is most damnable and whosoeuer are possessed therewith they can neuer escape Gods fearefull iudgements and euerlasting condemnation in the life to come § Sect. 3 Of that hard nesse of hart which proceedeth from carelesse retchlesnesse The other kind of insēsible hardnesse of heart proceedeth from carelesse retchlesnesse and carnall worldlinesse when as men hauing their vnderstādings blinded doe not perceiue their filthie corruptions prophane wickednesse extreame misery nor feele the burthen of their sinnes though they be growne to an intollerable waight but flatter themselues with a vaine opinion of their good estate in themselues without any other helpe as though they needed not the meanes appointed of God for their conuersion which others vse And therefore they neglect the ministerie of the word as knowing and practizing inough already or if they heare it they remoue farre from them the threatnings of the law denounced against impaenitent sinners as not appertaining to them and checke all the good motions of Gods spirit which are commonly ioyned with the publike ministerie of the word and the priuate admonitions of godly men or with the example of Gods iudgement on others or with the sense of their owne afflictions and so returne to their old prophanesse and lie wallowing in the dregs of their sinnes without any remorse or hatred of euill or any true loue of that which is good Vntill at length their harts are so hardned and their consciences so scared with customable sinning and by often repelling and beating backe the meanes of their conuersion the outward ministery of the word and the inward motions of Gods spirit that they proceed from carelesse senselesnesse and negligent securitie to wilfull prophanesse and obstinate rebellion And this hardnesse of heart is most commonly incident vnto worldings and is nothing els but carnall securitie whereby they rest contented with their miserable and wretched estate neither louing that which is good nor hating that which is euill nor vsing any means to better themselues because they either thinke they are good inough or at least neuer enter into consideration of their estate nor come to the sense and feeling of their euill corruptions in which they are wholy plunged ouerwhelmed Yea sometimes and in some measure this befalleth the deare children of God through their carelesse negligence and want of the due examination of themselues as may appeare in the example of Dauid who many moneths together liued in his sinne of adulterie and murther without any serious and sound repentance till it pleased the Lord to rouze him out of this spirituall lethurgie by the ministerie of the Prophet Nathan but yet the Lord doth not finally leaue them but by the preaching of the word godly admonitions and reprehensions and also with the inward motions and secrete operation of his holy spirit he pulleth them out of this wretched estate giuing vnto them a sight or feeling of their sins and mollifying their hard hearts working in them an hatred and detestation of their sinnes and an earnest desire to be vnburthened of them But howsoeuer this may befall the children of God yet this can be no incouragement vnto any to continue still in this wretched case for howsoeuer they may be indeed the children of God yet assuredly they can neuer haue any true assurance in their consciences that they are his children and in his fauour till their harts be mollified and resolued into the teares of vnfained repentance at least in some measure And therefore let euery one beware of carnall security and of hardening their harts through carelesse negligence and by committing sinnes against their knowledge and conscience let them beware of resisting the ministerie of the word and of quenching the good motions of Gods spirit for though the conscience at the first be most tender and the hart so soft that euery sinne will pricke and pearce it and euery gentle admonition will make it relent yet in continuance of time through customable sinning and resisting the meanes of our conuersion and saluation the conscience is so seared that it becommeth senselesse though it be oppressed and surcharged with a heauy masse of outragious wickednesse and the heart groweth to such Adamantiue hardnesse that the thundring Canon threatnings of the law and of Gods fearefull and imminent iudgements cannot batter or bruise it nor make any breach whereby true repentance may enter In which respect the conscience is not vnfitly compared to the eye which of all other partes of mans body is most tender impatient of the lightest touch so that the smallest mote vexeth it and the least pricke causeth incredible torment but if once it be affected with a disease called of Oculists scirrhosis oculi which ouercouereth it but a hard fleshy skinne it becommeth of all other partes most insensible so the conscience of man is most tender of all other partes and at the first small sinnes vexe torment it but if through custome in sinning it be ouerspread with a Callum or thicke skinne it becōmeth insensible and nothing will wound it CHAP. XXXIX Of that hardnesse of heart which is ioyned with sense and feeling thereof § Sect. I Of hardnesse of hart ioyned with sense and feeling thereof THe second sort of hardnesse of hart is that which is ioyned with sense and feeling when as we see and with sorow feele our dulnesse and blockishnesse in Gods seruice our obdurate inflexiblenesse to holy obedience our hardnesse of heart which at the hearing either of the terrible threatnings of the law or sweet promises of the Gospell cannot relent nor resolue it selfe into the teares of vnfained repentance and this hardnesse of heart is commonly incident vnto Gods deare children being at the same time in the state of grace and is a part of that inbred corruption and fleshly old man which before our calling wholy possesseth and
they handle is the argument which they handle and the end whereunto they tend For the subiect whereof they intreate are the great workes of the euerliuing God how hee exerciseth his mercie towards his children in sustaining defending and sauing them from all their enemies and his iustice towards the wicked in turning their counsailes to foolishnes in ouerthrowing their designes and purposes curbing in their rage and violence and in punishing and destroying them Now if you consider and peruse all other writings in the world besides you shall finde no such matter contained in them for some labour in polishing humane Arts some set out large histories of the actions counsailes successe policies enterprises and perturbations of men like themselues so that at the first sight wee may know that they are indited by the spirit of man seeing they are wholie spent in humane affaires neuer intermedling with any spirituall matter appertaining vnto God Moreouer the scriptures attribute the gouerning and wise disposing of all things to Gods al-ruling prouidence that he may haue the whole praise of his owne workes as when they speake of some famous victorie they doe ascribe it neither to the wisedome of the Captaine nor to the valour of the common souldier but vnto the Lord of hoasts alone neither doe they make poems in the praise of Moses Iosua Dauid Ezechias or any other of the Kings and Leaders but in the praise of the Lord who by his owne strong arme hath giuen his children victorie ouer their enemies Now whence can this proceed but from the spirit of God inditing them who contrarie to the nature of man which desireth rather all praise himselfe doth moue him to refuse all glorie attributed to himselfe that all the praise may bee ascribed vnto God So when they speake of any benefit receiued by the Church they doe not attribute it to worldly friends their good fortune or their owne industrie and labour but to the blessing of God proceeding of his meere mercie goodnesse towards them And contrariwise when they set downe the destruction of the wicked they doe not ascribe it to any want of their owne care and prouidence nor to the malice or power of their enemies nor to blind chance or other outward accident but to the hand of God exercising his iudgements vpon them and punishing them for their sinnes Now if you peruse all other writings you shall finde that they aime at nothing lesse than Gods glorie for some write to shew their eloquence others to extoll their wits and deepe learning others to aduance the praise of mortall men aboue the clowdes some for one end and some for another all aiming at their owne praise pleasure or profit neuer so much as once respecting Gods glorie in their least thought and hence it is that setting downe any victorie they ascribe it to the weaknesse or want of wit prouidence or courage of the aduerse part or to the fortitude of the Captains the resolutenesse of the souldiers the aduantages of the place Sunne winde and such like circumstances in the meane time excluding the God of battailes as though he had no stroke in this busines So likewise when they speake of any other affaires or accidents which fall out in the gouernment of the world they ascribe all to outward circumstances inferiour meanes and subordinate causes as though God had giuen ouer the gouernment of the earth and had committed the ruling of the sterne to blind fortune Now whence can this exceeding difference proceede that they should altogether aime at the glorie of God and these wholie at the praise pleasure profit of man that they should alwaies ascribe the gouernment and disposing of all things to the wise prouidence of God and these to outward accidents naturall causes and inferiour meanes Surely because they were indited by the spirit of God and therefore themselues are diuine sauouring wholie of the author of them and these by the spirit of man and therfore al contained in them is meerly humane carnall natural § Sect. 2 The ninth reason taken from the stile of the Scriptures The ninth reason may be taken from the stile and manner of penning the Scriptures in which they much differ from all other writings whatsoeuer for whereas men in their writings affect the praise of flowing eloquence and loftinesse of phrase the holie Ghost in penning the Scriptures hath vsed great simplicitie and wonderfull plainnesse applying himselfe to the capacitie of the most vnlearned in which low and humble maner of speech he doth notwithstanding set foorth the deepe wisedome of God and the profound mysteries of religion the bottome whereof the most wise and learned in the world can not search into and vnder the vaile of simple and plain speech there shineth such diuine wisedom and glorious maiestie that all the humane writings in the world though neuer so adorned with the flowers of eloquence and sharpe conceits of wit and learning cannot so deeply pearce the heart of man nor so forcibly worke vpon his affections nor so powerfully incline his will either to the imbracing of that which is good or auoiding of that which is euill as the word of God and whence can this proceed but from the vertue power and wisedome of the spirit of God who is the author of them Moreouer wee may obserue in the stile of the Scriptures a maiesticall authoritie aboue all other witings which onely beseemeth the glorious King and soueraigne commander of heauen and earth for they speake in the same manner and inioyne the like obedience to prince and people rich and poore learned and vnlearned without any difference or respect of person not vsing any arguments reasons or perswasions but absolutely commanding that dutie which is to be done and forbidding that sinne which should be left vndone and that vnder the promise of euerlasting life and blessednesse and the paine not of the gallowes racke or wheele but of eternall death and damnation and whom beseemeth it to promise euerlasting life or to threaten euelrasting death but him only who is himselfe eternall and euerlasting and who hath this absolute authoritie of commanding all without any difference but he who is Lord Creator and gouernour of the prince as well as the people Lastly this word of God doth not only extend it selfe to the outward actions and conuersation requiring onely the externall obedience which is in fact and outward behauiour which is the vttermost that humane lawes respect because the lawgiuers can see no further but the law of God requireth especially the obedience of the heart and forbiddeth not only consent to any euill but euen concupiscence and lust now who can make lawes for the heart and conscience or though he should be so fond to make them who could either reward the obedient or punish the disobedient but God alone who searcheth the heart and reines The stile therefore of the scriptures being peculiar vnto themselues shewing maiestie in lowlinesse
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
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
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
Matth. 6. our praiers are odious and Pharisaicall Matth. 6. Thanksgiuing is an excellent dutie but if with the Pharisie wee giue thankes rather to boast of our gifts then to shew true thankfulnes to the giuer Luk. 18. we shall not be approoued of God Giuing of almes is a worke acceptable vnto God for it is a sacrifice wherewith he is well pleased Heb. 13.16 Heb. 13.16 but if they be not giuen in simplicitie of heart but in hypocrisie that we may be seene of men it shall haue the hypocrites reward Matth. 6. In a word Matth. 6. this truth and simplicitie of heart is so necessarie that without it whatsoeuer we doe it is not regarded for God is a spirit Ioh. 4 24. and he will be worshipped in spirit and in truth Ioh. 4.24 According to that Iosh 24.14 Feare the Lord Iosh 24.14 and serue him in vprightnes and in truth Which if wee perfourme our seruice of God will be acceptable in his sight though perfourmed in great weaknes and mingled with many imperfections otherwise though wee offer thousands of rammes and whole riuers of oyle that is omit no outward cost and labour in Gods worship Mich. 6.7.8 yet will it be abominable in his eyes Mich. 6.7.8 Let vs therefore with our Sauiour pray vnto God Ioh. 17.17 that wee may bee sanctified with his truth that not onely whatsoeuer wee doe may be grounded on Gods truth but that woe may doe it in truth and vprightnes of heart CHAP. XI Of the breast-plate of righteousnes and Gospell of peace § Sect. 1 THe second part of our armour is the breast-plate of righteousnes whereby we are to vnderstand a good conscience true sanctification and a godly life which also we are to put on according to the example of our grand Captaine Christ Esa 59.17 He put on righteousnes as an habergeon Esa 59.17 and an helmet of saluation vpon his head The excellencie of this breast-plate of righteousnes And then shall not Sathans darts pearce vs so long as we are armed with a good conscience and a godly and innocent life Yea as long as our breasts and hearts are armed with righteousnes though our other members fall into sinne our wounds shall not be mortall for as the breast-plate doth defend the breast and vitall parts of a souldier so the studie and holie endeuour of a Christian to liue in righteousnesse and true sanctification doth so arme his minde that Sathan cannot deadly wound the heart with any of his temptations True it is that the Saints doe receiue wounds and foyles when as Sathan hath drawne them to commit sinne but they are not wounded at the heart because they doe not sinne with full consent of will for they allow not that which they doe neither doe they what they would but what they hate and they delight in the law of God concerning the inner man Rom. 7.15.22 when the flesh leadeth them captiue to the law of sin And hence it is that Paul saith he did not transgresse Gods law Rom. 7.17 1. Ioh. 3.9 and vers 6.8 but sinne that dwelled in him Rom. 7.17 And the Apostle Iohn affirmeth that they who are borne of God sinne not 1. Ioh. 3.9 and that they who are in Christ sinne not and that whosoeuer sinneth is of the diuell vers 6.8 Not that Gods children are exempted from all sinne but because they sinne not with the full consent and swinge of their will and when they doe fall their hearts are defended with the breast-plate of righteousnes that is with an holie endeuour and desire of seruing God Dauid a man according to Gods owne heart may be a notable example hereof for euen after he was indued with the knowledge of the truth and had this godlie endeuour of seruing God he notwithstanding fell grieuously many times and was wounded often with Sathans darts but his wounds were not mortall neither did they pearce the heart because he was armed with the breast-plate of righteousnes for he kept Gods law in his heart and it was sweeter than honey vnto his mouth Psal 119. he meditated therein and sought after it continually as appeareth Psal 119. Would we therefore be preserued from the deadly wounds of Sathans darts of temptation then let vs studie and labour after true holines let vs keepe a good conscience and howsoeuer wee fall often through infirmitie yet let the heart alwaies be armed with the breast-plate of righteousnes that is with an earnest desire and holie endeuour of seruing God and so shall Sathan neuer mortally wound vs. § Sect. 2 But on the other side That the lacke of this armour is most pernicious if we once lay aside the breast-plate of righteousnes not so much as endeuouring to serue the Lord in holines of life but imbrace sinne with full consent of will we shall lay our breasts open and naked to all Sathans thrusts yea and as it were put swords in his hands wherewith hee may wound and murther vs for vntill wee disarme our selues and put weapons into the hands of Sathan by our sinnes he cannot hurt vs as wee may see in the example of our first parents who whilest they continued in their righteousnes and integritie Sathan could not offer them any violence by assault and force and therefore he allured them to entertaine a treacherous parley wherein hauing inticed them to disarme themselues of this breast-plate of righteousnes by wilfull transgressing Gods commandement hee inflicted on them deadly wounds pearcing them through to the verie heart and so like Ioab whilest he seemed louingly to imbrace them he did most treacherously stab them The consideration whereof should make vs repell most carefully all Sathans temptations whereby he inticeth vs to sinne but especially let vs neuer bee allured to put off the breast-plate of righteousnes and then though Sathan wound our soules with sinne yet his wounds will not be mortall so long as wee doe not fall into sinne with full consent of will but through infirmitie in the meane time loathing the sinne which wee commit and delighting our selues in the law of God in respect of the inner man for though we fall yet the Lord will raise vs vp by vnfained repentance so that though sinne dwell in vs yet shall it neuer raigne in vs. CHAP. XII Of the preparation of the Gospell of peace § Sect. 1 THe third part of our Christian armour is VVhat the Gospell of peace is that wee haue our feete shod with the preparation of the Gospel of peace where he alludeth to the custome of souldiers in former times who going into the field strongly armed their legges and feete with legge-harnesse wargreaues or buskins to preserue them from the iniurie of the weather the pearcing of briars thornes and such other things as might hurt them in their way as they marched and from the violence also of their enemies blowes when they were incountred for all which
from all danger of death The first of these vertues is signified hereby in that he calleth faith a shield which repelleth Sathans temptations as the shield doth the darts that are cast against it the second by the word quenching namely that as water quencheth the fire so faith quencheth the firie darts of Sathans temptations as is aforesaid VVhy Sathan is called the wicked one Lastly wee are to note that he calleth Sathan the wicked one to shew vnto vs that hee is the father and author of all wickednesse and sinne both by sinning himselfe and prouoking others to sinne by his temptations And therefore he is called the wicked or euill one both here and Matth. 6.13 But deliuer vs from the euill one Matth. 6.13 and 13.38 Ioh. 8.44 So Matth. 13.38 The tares are the children of the wicked one as also Ioh. 8.44 CHAP. XIIII Of the helmet of saluation THe fift peece of our Christian armour is the helmet of saluation which is so called by a metonymie of the effect because it bringeth saluation to them that weare it Esa 59.17 Rom. 8.24 1. Thess 5.8 for we are saued by hope as it is Rom. 8.24 which we are to vnderstand by the helmet of saluation as appeareth 1. Thess 5.8 where he exhorteth vs to put on the hope of saluation for an helmet Hope the helmet of saluation As therefore souldiers when they goe into the field put on their helmet that thereby they may defend their head which is their chiefe part from the cruell blowes of the enemie so we being to fight the spirituall battaile must put on hope both of victorie and the glorious crowne belonging thereunto and so shall wee neuer turne our backes when wee are assaulted seeing by the Lords assistance we doe assuredly hope for victorie and through his mercie and the merits of Christ do expect after our combat is finished the garland of euerlasting happines promised to all that ouercome For though Sathan assault vs on the one side by offering vnto vs the riches honours and pleasures of the world that thereby he may intice vs to sinne and so yeeld our selues his captiues he shall not preuaile against vs if we be armed with this helmet of saluation for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter so much lesse will any man who is not starke mad sell his assured hope of the eternall kingdom of glorie by yeelding himselfe the slaue of sinne and Sathan to purchase for the present the worlds counterfaite shining excellencies which are in truth but mutable or at least momentanie vanities And though he assault vs on the other side with afflictions Act. 28.20 crosses and persecutions as he did Paul yet wee will with him for the hope of Israel be content to bee bound in the chaines of miserie and affliction For the heauiest crosse will seeme tolerable yea an easie yoke and a light burthen 2 Cor. 4.17 to those who doe expect and hope for a farre most excellent and an eternall waight of glorie neither can the straight way and the narrow gate discourage those that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie But on the other side if we doe not put on this helmet wee shall not dare to lift vp our heads in the day of battaile for as those who are encouraged with hope of victorie and the spoyle ensuing doe fight valiantly so those who are quite forsaken of hope doe forsake also the field and casting downe their armour and weapons doe either runne away or cowardly yeeld vnto the enemie CHAP. XV. Of the sword of the spirit § Sect. 1 Of the sword of the spirit ANd so much for the defensiue armour which wee must put on that which followeth is both defensiue and offensiue fit to defend our selues and repell and foyle the enemie The first is the sword of the spirit the word of God This the Apostle calleth the sword of the spirit because it is a spirituall and not a carnall weapon which the spirit of God himself hath as it were tempered made sharpened and put into our hands to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan wee must not onely buckle vnto vs the defensiue armour before spoken of for he that standeth altogether vpon defence standeth vpon no defence but wee must take vnto vs the sword of the spirit wherewith we may repell and deadly wound our spirituall enemies Wherein we are to imitate the example of our chiefe Captaine Iesus Christ who though he was able to haue confuted Sathan by other arguments or to haue confounded him by the omnipotent power of his deitie Matth. 4. yet as he suffered himselfe to be tempted in all things like vnto vs so he vsed also the same weapons which he hath appointed vs to vse in this spirituall combat of temptations to the end that we might be taught how to handle them hauing his example for our imitation and also may conceiue assured hope of victorie considering that our Captaine subdued Sathan with the selfesame weapons § Sect. 2 Whensoeuer therefore wee are assaulted by Sathan let vs draw out the sword of the spirit That the sword of the spirit is a most fit weapon to repell Sathans temptations that wee may defend our selues and giue him the foyle as being the most fit weapon for this purpose for if Sathan seeke to blind the eyes of our vnderstanding with ignorance that thereby hee may leade vs as it were hoodwinkt into sinne the word of God is a lanthorne to our feete and a light vnto our pathes to discouer Sathans darke illusions and secret ambushments and to guide our feete in the way of peace If he seeke to deceiue vs with his lies and to seduce vs into errors the word of God is the touchstone of truth by which wee discerne the pure golden veritie from the drossie conceits of humane inuentions and the subtill delusions of Sathans probable falsehoods from the vndoubted certaintie of Gods infallible truth If he transforme himselfe into an angell of light Gods word doth pull off his vizard and maketh him appeare in his owne likenes if he come vpon vs like a roring lion to deuoure vs it protecteth vs from danger and maketh vs strong enough to withstand his violence Seeing therefore this weapon is so excellent let vs most highly esteeme it and manfully vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne How we are to vse the sword of the spirit in the conflict of temptations For example when he inticing vs to commit sinne doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not let vs draw out the sword of the spirit saying it is written that all they are accursed who continue
not in all that is written in the booke of the law to doe it Galat. 3 10. Rom. 8.8 Gal. 3.10 that they who liue according to the flesh cannot please God Rom. 8.8 that the burthen of sinne cannot be light seeing it pressed out of Christ himselfe a bloudie sweate c. On the other side if hee aggrauate the hainousnes of our sins to the end hee may draw vs into despaire of Gods mercie let vs say Ezec. 18.23.32 it is written I will not the death of a sinner saith the Lord but that he repent and liue Ezech. 18.23.32 And that Iesus Christ came into the world to saue sinners 1. Tim. 1.15 Matth. 9.13 1. Tim. 1.15 And that he came not to call the righteous but sinners to repentance Matth. 9.13 Ioh. 3.16 If he tempt vs to the loue of the world and to the seruice of this vnrighteous Mammon let vs answer him Matth. 6.24 that it is impossible to serue two masters of such contrarie disposition as it is written Matth. 6.24 That if wee loue the world 1. Ioh. 2.15 Iam. 4.4 the loue of the father abideth not in vs 1. Ioh. 2.15 That the amitie of the world is enmitie against God Iam. 4.4 Contrariwise if renouncing the world and endeuouring to serue the Lord in vprightnes and in truth hee seeke to draw vs from our integritie by threatning afflictions and persecution wee are to strengthen our selues and resist him with the sword of the spirit remembring that they are blessed which suffer persecution for righteousnes sake Matth. 5.10 1. Tim. 3.12 for theirs is the kingdō of heauen Mat. 5.10 That all that will liue godly in Christ Iesus shall suffer persecutiō 1. Tim. 3.12 That whosoeuer loseth any thing for Christs sake Matth. 19.29 shall receiue in recompence an hundreth fold more and haue euerlasting life to boote Matth. 19.29 If he tempt vs to the neglect of Gods word wee are to tell him that all Christs sheepe heare his voyce and follow him Ioh. 10.27 Ioh. 8.47 Ioh. 10.27 That whosoeuer is of God heareth Gods words Ioh. 8.47 that they who know God heare his ministers whereas he that is not of God heareth them not 1. Ioh. 4.6 And if he obiect that wee cannot heare it without great labour and cost wee are to remember that whosoeuer is a wise Merchant fit for the kingdome of God will rather sell all he hath to buy this precious pearle than be without it Matth. 13.44 45 46. Mat. 13.44.45 On the other side if he tempt vs to content our selues with the bare hearing thereof neglecting obedience thereunto we are to tell him that not the hearers of the word Rom. 2.13 but the doers thereof shall be iustified Rom. 2.13 that they who are hearers of the word and not doers also doe deceiue themselues Iam. 1.22 if they thinke hereby to haue any assurance of eternall life Iam. 1.22 That not euery one who saith Lord Lord that is Matth. 7.21 maketh a goodly profession of religion shall enter into the kingdome of heauen but he that doth the will of the father who is in heauen Matth. 7.21 So when he tempteth vs to pride wee are to say vnto him Sathan I may not yeeld vnto thy temptation for it is written God resisteth the proude but giueth his grace to the humble 1. Pet. 5.5 1. Pet. 5.5 If he tempt vs to couetousnes we are to resist him saying it is written 1. Tim. 6.10 that the desire of money is the roote of all euill 1. Tim. 6.10 If to carking care wee are to tell him that the Apostle exhorteth vs to cast all our care on the Lord for he careth for vs 1. Pet. 5.7 1. Pet. 5.7 If to vnthriftie mispending of Gods gifts and carelesse consuming of our estates wee are to tell him that he that prouideth not for his familie 1. Tim. 5.8 is worse than an Infidell 1. Tim. 5.8 § Sect. 3 And thus may we repell the violence of all Sathans temptations and giue him the soyle if wee will take vnto vs the sword of the spirit That it behooueth vs to be skilfull in handling the sword of the spirit and skilfully vse the same in the fight for it is not sufficient that we haue this sword lying by vs nor to be able to shew the goodnes thereof in discourse if in the meane time we neuer draw it out to fight the spirituall combat but let it rust in the scabberd but we must alwaies haue it readie for the combat and as it were naked in our hands that wee may strike home and cut off all the temptations of Sathan and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof for though a man haue an excellent weapon yet if he know not how to vse it it will little helpe him either to defend himselfe or offend his enemie so if a man haue this two edged sword of Gods word and haue no skill to rule it he will strike flatlong and not cut and sometime wound himselfe in stead of hurting his enemie yea so politike a warriour is Sathan against whom we fight that if wee be not skilfull in the vse of this sword he will turne the edge and point thereof against our selues and so in stead of defending vs it will like the sword of Goliah be readie for the enemie to cut off our owne head And therefore it behooueth vs to come into Gods schoole continually that there we may learne how to vse and handle this sword of Gods word so cunningly that wee may resist Sathan in all his assaults and giue him no aduantage in the fight Otherwise he will vse it to our own ouerthrow for if hee durst fight against our Sauiour Christ with his owne weapon the word of God whose knowledge was exquisite and without measure saying It is written how much more busie will he be in vsing it against vs who haue not attained vnto the least part of his skill The folly of those who neglect this spirituall weapon Whereby appeareth first the carnall retchlesnesse of many men who as though there were no enemie to assault them haue not this weapon in their houses at all or if they haue yet they bestow more time in prophane exercises than in studie how to vse the sword of the spirit for their owne defence or at least trusting to their owne skill as sufficient in it selfe they seldome come to the Lords schoole where they might learne to vse the weapon of Gods word for their best aduantage Secondly hereby appeareth the wicked practise of the enemies of Gods truth who take from Gods people this sword of the spirit which the Lord hath giuen vnto all for their defence Neither doth the Apostle in this place exhort onely the Clergie to take this weapon but all Christians whatsoeuer who are assaulted with their
benefits at Gods hand but hauing obtained them we must be as readie to giue him thankes and to ascribe the glorie of all vnto him who is the author and bestower of all vertue and grace which is in vs and so calling vpon God with all manner of prayer he will be continually readie to assist vs in our spirituall combat The third thing required is that we pray in or by the spirit for the word here vsed may signifie both First therefore we must pray in the spirit to which is required first that we pray with vnderstanding in which respect the ignorant Papists offend who pray in an vnknowne tongue and the ignorant Protestants also who though they pray in their owne language yet know not the sense and meaning of that they speake Secondly that we pray with attentiue mindes ioyning our hearts with our tongues and thoughts with words to which is opposed the prayer of the lippes alone when as wee draw neere vnto God with our mouthes our hearts in the meane time being farre from him Esa 29.13 as it is Esa 29.13 Which kinde of prayer is odious and abominable vnto God for what more grosse discord than when the tongue and heart disagree from one another which should be tuned in vnisone And as the carcasse being seuered from the soule is presently corrupt and stinketh so the prayer of the lips being seuered from the prayer of the heart which is the life and soule of it is but a dead carcasse of prayer and stinketh in Gods nostrels Thirdly that we pray with a pure conscience and faith vnfained lifting vp pure hands to God 1. Tim. 2.8 without wrath or doubting as it is 1. Tim. 2.8 to which is opposed prayer proceeding from a polluted conscience when as men liue in their sinnes without any true sorrow for those which are past or any sincere purpose to forsake them in the time to come which prayers must needes proceede from an heart full of incredulitie seeing they haue no promise in the word whereupon they may ground their faith nay contrariwise it is said that God heareth not sinners Ioh. 9.31 that is Ioh. 9.31 such as go on in their sinnes without repentance hauing no purpose of heart to leaue and forsake them And thus you see what it is to pray in the spirit which wee cannot perfourme vnlesse we pray through and by the spirit of God which helpeth our infirmities and teacheth vs to pray as wee ought yea it selfe maketh request for vs with sighes which cannot be expressed Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26. as it is Rom. 8.26 The fourth thing required is watchfulnes which dutie is required ioyntly with prayer in many places Our Sauiour three times ioyneth them together saying Watch and pray that ye enter not into temptation Matth. 26. And the Apostle Peter 1. Epist 4.7 saith Now the end of all things is at hand 1. Pet. 4.7 Be ye therefore sober and watching vnto prayer As though hee should say your enemie the diuell as a roring lion walketh about seeking whom he may deuoure and therefore it behooueth you at all times like valiant and carefull souldiers who are still in daunger to be assaulted by their enemies to be sober and watch 1. Pet 5.8 as it is 1. Pet. 5.8 but now more especially seeing the end of all things is at hand for Sathan knowing that his time is but short will redouble all his forces to work our destruction euen as souldiers will most fiercely assault a town when as they cannot long lie at the siege either by reason of winter drawing on or the approching of new forces to relieue the towne or raise the siege Seeing therefore Sathan redoubleth his force and care in working our destruction let vs redouble our care and watchfulnes in seeking to preuent his force and malice For if Sathan watch continually that he may murther vs shall not wee be watchfull in withstanding his assaults He is continually in armes to ouerthrow vs and shall not wee watch night and day in our Christian armour that we may defeate his forces and obtaine victorie Now this our watchfulnes is partly of the bodie and partly of the soule The bodily watching is the abstaining from naturall sleepe to the end that wee may giue our selues vnto prayer Psal 6.6 Psal 88.1 when as with Dauid we water our couch with teares Psal 6.6 and call vpon God not onely in the day but in the night also as it is Psal 88.1 And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits Psal 119.62 as it is Psal 119.62 The watchfulnes of the soule is when as wee doe not sleepe in our sinnes being rocked in the cradle of carnall securitie but shake off our drowsines by vnfained repentance rising vp to newnes of life And to this watchfulnes the Apostle exhorteth vs Eph. 5.14 Awake thou that sleepest Eph. 5.14 and stand vp from the dead and Christ shall giue thee light c. for wee are dead in our sinnes till Christ by his spirit mortifie them and reuiue vs Eph. 2.1 raising vs vp to newnes of life as it is Eph. 2.1 Though therefore wee take our rest and sleepe in that measure which nature requireth 1. Thess 5.6 yet let vs not sleepe as doe other to wit in carnall securitie but let vs watch and be sober as it is 1. Thess 5.6 because in this respect it is time that we should arise from sleepe for the darke night of ignorance is past and the bright sun-shine day of the Gospel is come Rom. 13.12 c. let vs therefore cast away the workes of darknes and let vs put on the armour of light So that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife and enuying but putting on the Lord Iesus Christ taking no thought for the flesh to fulfill the lusts thereof as it is Rom. 13.12 13 14. And this is the Christian watch which we are to ioyne with prayer but as I would not haue vs put our whole confidence in the spirituall armour so much lesse in our owne care and watchfulnes for wee must relie our selues vpon God onely desiring him to watch ouer vs while we sleepe but yet with the Lords assistance wee must ioyne our endeuour and not drowsily and sleepely receiue his aide and as the godly husbandman expecteth the fruites of the earth from the blessing of God and yet notwithstanding vseth all paines care and diligence in plowing harrowing and sowing his ground so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone but yet wee are to ioyne our good endeuour carefully and diligently vsing all the good meanes which are ordained of God for this purpose § Sect. 5 The fift thing required is perseuerance in prayer Of
withstand Sathan when he fawneth than when hee frowneth when hee fighteth by ambushment than when he assaulteth vs by open violence when he offreth to stab vs to the heart than when hee doth but as it were pricke a vaine letting vs blood to death without sense of paine when hee tempteth vs to outragious sinnes than when he inticeth vs to secret and hidden sinnes when he allureth vs like a friend to commit sinne by offring pleasure riches or honours than when like an enemie a roring lion or cruell dragon he raungeth about and rageth against vs Nam cum delectabile proponit molestum supponit dum vngit pungit He propoundeth things delightfull to bring vs to griefe and miserie he fawneth on vs that he may bemire vs and killeth while he embraceth vs. Neither doth man know his time but as the fishes which are taken in an euill net Eccless 9.12 and as the birds which are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddenly as it is Eccles 9.12 Nay seeing this fight is farre more dangerous because hee couereth his hooke with an alluring baite and those snares of sinne more pernicious which lie hidden than those which lie in open view Temptations vnto secret sins most dangerous seeing wee are more easily tempted to those sinnes which are secret and disguised in the habite of vertue than vnto those grosse sinnes which haue their names as it were branded in their foreheads seeing also we can more hardly repent of them both because they do not appeare so horrible and grieuous vnto vs as the other open and outward sinnes and also because they worke in vs no shame after we entertaine and liue in them neither can any of our christian brethren admonish or rebuke vs for them they being secret vnknown therfore is Sathan made more audacious to tempt vs and wee more bold to admit of his temptation and after we are fallen wee lacke meanes to raise vs vp againe by vnfained repentance for our selues doe approoue our sinnes and our brethren know them not which Bernard well discerning vttereth this speech fit for this purpose Extimesco magis occulta peccata quae clam committo quam manifesta quae perpetro palam clam enim si pecco nemo me redarguit Vbi autem reprehensio non metuenda est ibi tentatori patet aditus liberrimus peccatum cum voluptate admittitur I am more affraid saith he of my secret then of my open sinnes for if I sinne secretly there is no man to reproue me and where reprehension is not feared there the tempter hath most free accesse and the sinne is entertained with pleasing delight In a word seeing we are more easily drawne into these sinnes and after we are enthralled with them make no hast to get out of our captiuitie therefore let vs be much more warie and heedfull in discouering and auoyding these hidden snares and secret sinnes into which we doe most commonly fall vnwittingly and being fallen doe most willingly continue in them § Sect. 8 Secondly How Sathan assaulteth vs by his instruments the world and the flesh Sathan assaulteth vs sometimes by his deputies and instruments especially he employeth in these seruices the world and the flesh In the world he doth not onely make choyse of our enemies and prophane irreligious men which he stirreth vp to afflict and persecute vs to the end we may be discouraged from the profession and practise of true godlinesse but also of our deare friends and acquaintance and our neere kindred sometime our brother or sister our parents and children yea sometimes a mans wife which lieth in his boo some playeth the part of the tempter As we may see in the example of Iob who was not so much vexed by all his outward afflictions as by the temptation of his wife and three friends The same is euident in the example of Eue whom Sathan vsed as his instrument to intice Adam to the breach of Gods commaundement and Iesabel who was the diuels deputie in prouoking her husband to oppression and horrible murther Neither doth he onely vse to these ends our carnall friends but also our spirituall kindred in Christ who are of the same religion and make the same profession with vs and thus by the old Prophet he inticed the young Prophet to transgresse Gods commaundement 1. King 13. 1. King 13. And thus hee tempted our Sauiour Christ to neglect the worke of our redemption vsing the Apostle Peter as his instrument and therefore because he supplied the diuels place our Sauiour calleth him by his name saying Matth. 16.23 Get thee behinde me Sathan thou art an offence to me Matth. 16.23 And thus nowadaies he vseth professors yea preachers of the Gospell as meanes to tempt men to sinne both by their words and euill examples which temptation is farre more daungerous and of greater force then if all worldlings should combine themselues together and labour both by perswasion and example to seduce them for when they can say I am a professor as well as thou 1. King 13.18 I am a seruant of God who make conscience of my waies as well as thou I am a Prophet as well as thou and therefore thou needest not to make any doubt or scruple in following my councell or example it is a most strong temptation to intice vs to sinne for like sheepe we are most apt to follow after when any of our owne companie leade vs the way And therefore if we would resist this temptation we must labour after true knowledge that we may not depend vpon others for our direction but vpon the word of God alone and not liue by example but by precept for the straightest rule that euer was of the most holy mans life our Sauiour Christ excepted is often and in many places crooked for who is it that hath not erred and gone astray and therefore if we alwaies follow their examples in all particulars we shall erre with them besides all our owne errors § Sect. 9 So also he vseth the helpe of our owne flesh to betray the spirit and leade vs captiue into sinne and that so cunningly That Sathan vseth the helpe of our owne flesh in tempting vs to sin that we can hardly discerne between Sathans suggestions and our owne corrupt motions and desires for being a spirit he doth not appeare in a corporall shape and perswade vs to sinne with reall words which are conuayed to the heart by the eare but he commeth to vs after a spirituall manner and suggesteth secretly his temptations into the heart and minde directly and immediatly so as wee can seldome distinguish his motions from our owne thoughts For as the spirit of God doth so moue vs to all vertuous and holy actions as that in the meane time we would thinke his motions to be our owne godly cogitations 2. Cor. 3.9 but that we are
sufficiently instructed out of Gods word that we cannot of our selues so much as thinke a good thought vnlesse it proceede from God so much lesse can we discerne betweene the suggestions of Sathan and our owne fleshly thoughts because they are both corrupt and alike wicked By reason whereof it commeth to passe that Sathan wanteth no opportunitie of circumuenting vs because we can put no difference betweene his temptations and our owne carnall desires and therefore he hauing gotten as it were our owne watchword we are readie to open the gates of our soules when he offereth to enter and to yeeld to his temptations as soone as he assaulteth vs where as no man almost is so outragiously desperat that would wittingly and willingly entertaine Sathans suggestions whom he knoweth to be a common enemie to mankinde continually seeking their destruction though hee should intice him hereunto by offering much riches and great preferments Yea hence it is that after Sathan hath many times deceiued and circumuented vs yet cannot we beware of him nor auoyde his deceits For whereas if a man doe giue vs euill counsell or any way cousin vs yet after once or twice he come vnto vs we can take heede of him and though he make faire shewes of honestie and friendship we will notwithstanding be very iealous and suspicious least againe hee ouerreach vs when Sathan commeth to vs this day and tempteth vs to such grosse wickednes that we cannot chuse but discerne them to be his suggestions yet this is no impediment to him but that he may come againe to morrow and deceiue vs with some more subtill pollicie because we cannot discerne betweene his suggestions and our owne thoughts and therefore doe acknowledge no other author of his temptations but our selues Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie and the most learned and sound in iudgement to entertaine the absurdest heresie or error For if he preuaile which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther though hee were a man according to Gods owne heart and of Peter whom hee tempted to deny and forsweare Christ though hee were a most worthie Apostle then he getteth a great victorie and giueth them a singular foyle but if he be repulsed yet this is no hinderance vnto him why he may not entrap them in some more secret ambushment Hence it is that though he begin his fight with cunning pollicie taking vpon him the person of a friend and transforming himselfe into an Angell of light yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes as he assaulted our Sauiour first with subtill and secret temptations like a friend and welwiller and when he could not so preuaile he doth not sticke to appeare like himselfe tempting him to outragious grosse idolatrie saying all this will I giue thee if thou wilt fall downe and worship me And contrariwise though he begin his assault like a diuell and professed enemie this is no hinderance but that he may end it like an Angell of light and a flattering treacherous friend So when he hath inticed vs to one extreme and preuaileth not this is no impediment but that soone after he may allure vs to the cleane contrarie because though we thinke the first motion to be his suggestion yet we may imagine the other to be our owne thought or as I said the motion of Gods spirit because it is quite contrarie to the former § Sect. 10 Seeing therefore the matter standeth thus How we may auoide danger though we cannot discerne Sathans temptations from our owne lusts how may we resist Sathan considering that we cannot discerne his suggestions from our owne cogitations I answere wee must be skilful in Gods word and thereby able to iudge what is good and what is euill to discerne what is vertue and what is vice what God hath commaunded and what he hath forbidden which be the motions of Gods spirit and which the suggestions of Sathan and the thoughts of our corrupt flesh and then are we carefully to imbrace that which our conscience approoueth as good being enformed by Gods word and to auoyde and reiect those motions which we know to be euill whether they doe proceede from Sathan or from our selues for it is not greatly materiall to know who is the author of them so we are assured that they are euill and wicked neither is it any dangerous error to ascribe Sathans suggestions to our corrupt flesh or to attribute the wicked thought of our owne flesh vnto Sathan for though he be not the next and immediat cause yet he is the first and principall cause of all sinne and wickednes And hence it is that in the Scriptures the same wicked motion and action is sometimes ascribed to man and sometimes to Sathan indifferently as appeareth Act. 5.3.5 Act. 5.3.5 where first Peter affirmeth Sathan to be the author of Ananias sinne by filling his heart with his suggestions whereby he was tempted to lie vnto the holy Ghost and after he saith that Ananias had conceiued this lie in his owne heart § Sect. 11 But though most commonly it be very hard to discerne betweene the suggestions of Sathan How Sathans suggestions may be discerned from our owne fleshly lusts and of our corrupt flesh yet sometimes they may be distinguished by apparant differences as first when the temptations are so cunning and exceeding subtill that it is not possible they should be the thoughts of a seely ignorant man but the apparant suggestions of the old wily serpent Secondly when as the suggestion is vrged with great force and violence and leaueth behind it a deepe impression which seemeth to bring a necessitie of doing that which is euen contrarie to naturall reason whereas the suggestions of the flesh doe rather leade and intice vs then draw and inforce vs vnto sinne Thirdly the temptations of Sathan moue vs oftentimes to such outragious wickednes and hellish impietie that euen nature corrupted doth condemne as abhominable and euen trembleth with feare and horror when they are first suggested Fourthly rhe flesh taketh occasion of things present and subiect to the senses to intice vs vnto sinne but Sathans suggestions sometimes are farre fetcht and so strange vnto vs that before the instant they are suggested we neuer thought or so much as dreamed of them Lastly the things whereunto we are tempted by the flesh are alwaies delightfull and pleasing vnto vs but sathan tempteth vs also to those things which are irksome and grieuous as namely to superstitious abstinence whereby the body is almost starued to punishing of our owne bodies as he tempted the Baalitish priests to cut and launce themselues before their idol and the supersttious papists to whip themselues before their images and to take vpon them tedious and daungerous pilgrimages to idols and reliques of Saints and
c. Vers 17. He that ouercommeth shall be clothed in white aray and I will not put out his name out of the booke of life cap. 3.5 To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne As it is vers 21. So that it is not sufficient that we enter the lists and sustaine the first and second encounter if afterwards we shamefully forsake the standard of Christ and cowardly runne away or else trayterously yeeld vnto sinne and Sathan but if we would be made partakers of Gods promises we must ouercome that is obtaine a full victorie ouer the flesh the world and the diuell There is none triumpheth for making his enemies once or twice to retire or for getting the better in some skirmish because they may gather their dispersed forces and ioyne with them new supplies and so giuing a fresh assault obtaine victorie but those onely triumph who obtaine a full victorie neither shall any triumph in the kingdome of glorie who resist Sathan in one temptation onely or bridle one lust of the flesh but they who subdue them finally and wholy not once alone but vnto the end of their liues for as it falleth out in worldly warres oftentime the enemie doth retire backe and counterfeiteth a flight to the end the other may pursue him securely and disorderly with full assurance of victorie and then he makes a stand and reuniting all his forces doth ouercome his retchlesse enemie so oftentimes Sathan faineth himselfe to be put to flight to the end we may conceiue an opinion of his great weakenes and our owne inuincible strength and so be brought to negligence and securitie and then he knits together all his force and ouerthroweth vs when we are retchlesly secure fearing no danger Yea sometimes he is in truth foiled but yet not so as that he will surcease his fight for if he cannot preuaile one way he will try another so long as our continuance in this earthly weake tabernacle giueth him any hope of ouercomming or foyling vs and therefore we are alwaies to stand vpon our guarde and to keepe our standing continually watching and preparing our selues against the fresh assaults of our spirituall enemies If Iob had been secure after he had resisted Sathans first temptation in taking away his oxen asses and sheepe surely those which followed would haue made him blaspheme God as Sathan imagined but like a good souldier after that he had receiued one blow he did not cast away his sheild of faith and patience as though hee had no further neede of it but still held it vp expecting more till the combate was ended whose example wee must imitate if we would obtaine victorie and inioy the crowne of victorie euerlasting happines in Gods kingdome Otherwise if we sleep in securitie after we haue giuen Sathan one ouerthrow wee shall be sure to be assaulted and surprised before we be aware for as one saith Ioan. Riu. Atthend de luct Christ Diabolus victus quoque vincit euen whilest the diuell is vanquished he obtaineth victorie and therefore non victor magis quà m victus est extimescendus Nam saepo se prostratum afflictumque simulat vt acriùs insurgat fugit vt in insidias pertrahat incautos adoriatur palam cedit vt clam vincat he is no more to be feared when he ouercommeth than when he is ouercome for oftentimes he faineth himselfe to be foyled that he may the more fearcely renew the assault he flyeth that he may draw vs into his ambushments and assaile vs at vnawares he retireth openly that he may secretly ouercome § Sect. 5 Seauenthly The seauenth meanes not to beleeue Sathans suggestions Ioh. 8.44 if we would not be circumuented by Sathan we must not giue any credit vnto him whether he lyeth or speaketh true whether he accuseth or flattereth whether he indeauoreth to puffe vs vp with pride and selfe conceite or whether he laboreth by aggrauating our sinnes to plunge vs into the gulfe of hellish despaire for he abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lyer and the father thereof as it is Ioh. 8.44 And if at any time he speake the truth it is to the end he may be the better credited when he lyeth Nam verum dicit vt fallat blanditur vt noceat bona promittit vt malum tribuat vitam pollicetur vt perimat he speaketh the truth that he may deceiue he flattereth that he may hurt vs he promiseth good things that he may giue vs euill he promiseth life that he may kill vs. And therefore we are not to beleeue the truth it selfe because he speakes it but because it is grounded on Gods word nor to receiue it from his mouth as his assertion but from the mouth of God and his holy Prophets and Apostles guided and inspired with his spirit for either he speaketh the truth to gaine credit vnto his lies or propoundeth true promises that he may sophistically gather out of them false conclusions And hence it is that our Sauiour Christ did reiect his testimonie though true and inioyned him silence when he confessed him to bee the holy one of God Mark 1.24.25 Mark 1.24.25 And the Apostle Paul would not suffer the diuining maide to giue them her approbation though she spake truth Act. 16.17.18 in confessing them the seruants of the most high God which did shew vnto vs the way of saluation Act. 16.17.18 because Sathan did it either to this end that by his testimonie and approbation he might cause them the rather to be suspected and reputed imposters and deceiuers who did their miracles by telling this truth be the rather credited when he did bely and slaunder them § Sect. 6 Eightly The eight meanes neither to despise Sathans temptations nor too deepely to apprehend them if we would withstand al Sathans temptations we must auoyde two extreames the one to despise them the other too deepely to apprehend and too greatly to feare them For if we securely contemne Sathans temptations we will neuer arme and prepare our selues to make resistance and so he will ouercome vs before we be aware if we take them too much to hart continually meditating vpon their strength and violence and vpon our owne infirmitie and weaknesse they will fill vs with feare and plunge vs into despaire if we despise the temptation Sathan will easily subdue vs for there is no enemie so weake and feeble which will not preuaile against those who securely contemne them though exceeding mightie because they neglect all meanes of their preseruation and neuer stand vpon their guard for their defence and therefore much more will Sathan preuaile against vs if wee regard not his temptations hee being strong and mightie and we feeble and weake On the other side if we so feare his temptations as that we
to seeke vs whilest wee were lost and spent three and thirtie yeeres in following and finding vs who were wandring and straied sheepe crying and calling vnto vs euen till he became hoarce with lowd cries and passing thorow the thornie waies of troubles and persecution till he had shed his precious blood and finally laid down his life for our sakes should now turne away his eyes and stop his eares when his sheepe desire to follow him and earnestly implore his helpe finding their owne weaknesse and vnabilitie to come so swiftly to him as they should The Lord is our Sauiour and Redeemer who hath not spared his owne precious blood but hath giuen it to his father as the price of our redemption that wee might bee deliuered out of the captiuitie of the diuell in which we were detained as it is 1. Tim. 2.6 1. Tim. 2.6 If therefore we haue a sense of our captiuitie and a desire to be set at libertie being wearie of our miserie and vnwilling to stay any longer in this cruell bondage our Sauiour Christ will redeeme vs for to this end hee came into the world Luk. 4.18 as appeareth Luk. 4.18 And though like vnto poore captiues who hauing long time been clogged with heauie bolts and galled with strong chaines haue their lims so benummed and sore that they cannot goe after they are freed out of prison so we after we haue long been detained in Sathans captiuitie fettred with chaines of sinne and clogged with the heauie bolts of our corruptions be so galled and benummed that wee cannot swiftly follow Christ our Redeemer in the waies of righteousnes vnto his kingdome of glory but halt and stumble euery step through our infirmitie and weaknes yet if we haue an earnest desire of cōming after him then surely he that hath giuen this inestimable price for our redemption will not now leaue vs in the hands of his and our enemies but will feede vs with the foode of his word and Sacraments strengthen and support vs with his holy spirit inabling vs with the graces thereof to follow his steps till hauing obtained full libertie wee arriue at his kingdome of euerlasting glorie § Sect. 8 Lastly That these are Christs souldiers who haue a desire of ouercomming their spirituall enemies that I may fit the similitude to the spirituall conflict whereof we speake If we haue an earnest desire of ouercomming our spirituall enemies and withstanding their temptations whereby they labour to draw vs to sinne wee may be assured wee are Christs souldiers how weakly soeuer we fight when we come to the encounter For though a souldier through sicknes be so infeebled that he cannot weld his weapon against the enemie yet if hee march forward and shew a couragious heart and earnest desire to ouercome it will hereby plainly appeare that hee is faithfull to his Captaine and therefore hee shall receiue his pay though at the first onset his lims should faint vnder him And so if through sinne we haue our spirituall man so weakned that he is ready to faint at the first encounter with our spirituall enemies yet if we march vnder Christs standerd and fight the battailes of the Lord of hoasts hauing an earnest desire euen aboue our strength to ouercome our enemies surely Christ our grand Captaine will acknowledge vs for his souldiers and will giue vs our pay euen a crowne of victorie and seeing his power is omnipotent and his loue incomprehensible we may make sure account that if in the fight wee receiue a foile hee will stand ouer vs to defend vs with the shield of his prouidence and raise vs vp againe yea if we be taken prisoners and led away captiue by sinne and Sathan hee will rescue and deliuer vs. There is no discredit accreweth to a souldier by receiuing wounds or by being by vnresistable violence taken prisoner nay rather it argueth his valour and sheweth that the inuincible courage of his minde doth farre surpasse the weak force of his bodie but rather hereby is a souldier disgraced if either he dare not march into the field or being entred the battaile doth shamefully flee away or cowardly yeeld vnto the enemie so in this spirituall warfare it is no dishonour to receiue foiles and wounds of our spirituall enemies for the most valiant souldiers that euer fought the Lords battailes haue sustained the like nay if in the fight they be taken prisoners yet so they resist to the vttermost of their power and shew an earnest desire to be out of the captiuitie of sinne and Sathan this is acceptable to their captaine Christ and he will in pitie and compassion restore them to libertie But if rather than they would endure the danger of the fight they professe themselues friends to sinne and Sathan or if hauing professed themselues Christs souldiers they at the first encounter of their spirituall enemies tempting them to any sinne doe forsake Christs standerd shamefully or cowardly yeeld to sinne and Sathan voluntarily liuing in their slauerie without desire of liberty then either they shew themselues notable cowards worthie to be cassered out of Gods campe or traiterous rebels who though outwardly they made a profession that they were Christs souldiers yet in heart they desired to serue Sathan § Sect. 9 Here therefore is incouragement for the weake Christian who is discouraged and ashamed to looke his Redeemer Iesus Christ in the face because of the manifold foiles which he receiueth in this spirituall combat for howsoeuer before the fight of temptations he resolueth manfully to make resistance and to ouercome yet when the diuell strongly assaulteth the world flattreth or frowneth and the flesh trecherously betraieth him fighting secretly with whole legions of vnlawful lusts against the spirit then is hee foiled and often taken captiue of sinne But let such to their comfort know that if they continue their earnest desire of fighting still the Lords battailes and ouercomming their spirituall enemies they are accepted of Iesus Christ and in the end hee will giue them strength to obtaine a finall victorie And that their manifold foyles and griesly wounds which they receiue of sinne and Sathan may not discourage them let them consider that neuer any entred the battaile our chiefe captaine Christ excepted but they haue beene subiect to the like That Gods most valiant souldiars haue receiued soyles Adam who was the strongest champion in his owne strength that euer entered the lists was ouerthrowne at the first encounter and taken captiue of sinne in which bondage he should euer haue remained had not Christ redeemed him Noah was ouercome with drunkennes and Lot added thereunto incest Dauid a notable souldier in fighting the Lords battailes was made a slaue to his owne lusts Peter a stout champion ranne away and forsooke his maister In a word there was neuer any that liued who haue not been foyled by Sathan and wounded with sinne One perhaps receiueth more and deeper wounds or is longer held captiue
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
friends he endured tedious labours many miseries and so Dauid was persecuted whilest Saul did sit on the throne yea our Sauiour Christ himselfe was arraigned at the barre and condemned whilest Pilate and the chiefe Priests and Pharisies sate in the seate of iustice ouerswaying all at their owne pleasures and yet at the same time Iacob was beloued Esau hated Dauid chosen of God Saul reiected our Sauiour Christ the deare sonne of his heauenly father and his enemies the instruments and limmes of Sathan So that it is most true that Salomon speaketh namely no man can haue assurance of Gods loue and fauour by these outward benefits bestowed both vpon the godly and wicked neither by his aduersities and afflictions can gather that the Lord hateth him for these befall all indifferently as it pleaseth God to punish the reprobate or to chastize his owne children But though we can gather no sound argument from these outward things of Gods loue yet it followeth not that there is no other meanes to assure vs hereof for by the same reason wee may conclude that man is no better than brute beasts and that there is no immortalitie of the soule Eccles 3.19 because it is said Eccles 3.19 that the condition of the children of men and the condition of beasts is the same But as the Wiseman speaketh there of their outward mortalitie alone and not absolutely in all respects and therefore he saith that they are alike to see to that is in outward appearance vers 18. and explaineth himselfe in the words following for saith hee as one dieth so dieth the other so he doth not meane here simply that there is no assurance of Gods loue but onely in respect of these outward things and therefore he addeth that in these outward respects all things come alike to all and the same condition is to the iust and the wicked Though then there is no assurance of Gods loue to be gathered out of our worldly estate yet it cannot hence be concluded that therefore there is no meanes whereby we may be assured hereof for the Lord hath giuen vnto vs his word and mercifull promises he hath giuen vnto vs his holy spirit crying in our harts Abba father and witnessing to our spirits that we are the sonnes of God Rom. 8. Rom. 8. He hath manifested his loue by giuing vs his onely sonne and begetting in vs by his word and spirit a liuely faith whereby wee may apply him and all his benefits vnto vs. Whosoeuer therefore beleeueth truly in Iesus Christ he may be assured of Gods loue and euerlasting life according to that Ioh. 3.16 So God loued the world that he gaue his onely begotten sonne Ioh. 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life If therefore we beleeue in Iesus Christ we need not to despaire no nor to doubt of Gods loue and fauour towards vs notwithstanding our vnworthinesse nor yet in regard of the manifold afflictions which God inflicteth on vs neither in respect of those manifold infirmities which we bewray whilest the hand of God is vpon vs but wee may soundly and assuredly conclude with the Apostle Paul Rom. 8.38 I am perswaded that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And so much concerning the first cause of our saluation namely Gods loue and goodwill and also the temptations of Sathan whereby hee laboureth to impugne our assurance thereof the second cause is Gods free election which proceedeth from the other for whom he loueth those hee electeth vnto euerlasting life and happinesse it being an inseparable fruite of loue to seeke the good and felicitie of the partie beloued Election therefore is that part of Gods eternal and immutable decree whereby of his free loue and vndeserued grace he hath preordained some in Christ vnto saluation and to the vse of the meanes tending thereunto for the praise of the glorie of his grace CHAP. IIII. Of Gods election the causes subiect obiect and properties thereof IN this definition is set downe first the efficient cause or author of our election namely God himselfe the Father the Sonne and the holy Ghost and this appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world that we should be holy c. And Ioh. 15.16 Ye haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruite c. Secondly the motiue or impulsiue cause of Gods election is expressed namely Gods free loue meere goodwill and vndeserued grace And this also is manifest Luk. 12.32 Feare not little flocke for it is your fathers pleasure to giue you a kingdome And Eph. 1.5 who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Here therefore are excluded all other causes wherewith diuers haue imagined God was moued to elect vs as namely our owne will the foreseeing of our workes worthinesse or faith and the merits of our Sauiour Christ And that these were not the causes which mooued the Lord to elect vs it may be prooued by manifest testimonies of scripture First our owne will is expressely excluded Rom. 9.16 It is not in him that willeth or runneth but in God that sheweth mercie Secondly not the foresight of our owne workes for the Apostle plainly affirmeth Rom. 9.11.12 that before the children were borne and when they had neither done good or euill that the purpose of God might remaine according to election not by workes but by him that calleth 12. It was said vnto her the elder shall serue the younger 13. As it is written I haue loued Iacob and hated Esau And chap. 11.5.6 he saith that Gods election is of grace and if it be of grace it is no more of workes or els were grace no more grace Thirdly not the foresight of any worthinesse in vs more than in others For there is no difference for all haue sinned and are depriued of the glorie of God as it is Rom. 3.23 And the Apostle affirmeth both of himselfe and others that they were all dead in their sinnes and by nature the children of wrath as well as others Eph. 2.1.3 Fourthly the Lord respected not our faith as an impulsiue cause mouing him to elect vs but only as an effect of our election neither was the Lord mercifull vnto vs in making choise of vs to bee partakers of euerlasting happinesse because we were faithfull but that we might be faithfull as Paul professeth of himselfe 1. Cor. 7.25 And the holy Ghost affirmeth Act. 13.46 that as many of the Gentiles as were ordained vnto eternall life beleeued Lastly although the merit of Christ was the onely meritorious cause of our saluation yet it was
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
from the loue of Christ vers 35. from the loue of God in him Whosoeuer therefore with Paul beleeueth that Christ died for him that God freely iustifieth him through Christs merits and that our Sauiour fitteth at the right hand of his Father to make intercession for him he may be assured of Gods loue and consequently of his election Secondly Paul speaketh this not of himselfe alone but also of all the faithfull and therefore he vseth the plurall number I am perswaded that nothing shall be able to separate vs. So Eph. 3.12 the Apostle saith that wee haue through Christ boldnesse and entrance with confidence by faith in him Eph. 3.12 Heb. 4.16 and 10.22 And Heb. 4.16 he exhorteth vs to goe boldly vnto the throne of grace that wee may receiue mercie c. And chap. 10.22 Let vs draw neere with a true heart in assurance of faith c. But I would faine know what entrance with confidence what boldnesse and assurance of faith when we draw neere vnto God and present our selues before his throne of maiestie if we remaine doubtfull of his loue and our election So Heb. 6.19 he saith that our hope is a sure and stedfast anchor of the soule Heb. 6.19 but what certaintie or stedfastnes is there in it if it wauer and stagger through doubtfulnes so often as wee looke vpon our sinnes and vnworthinesse The Apostle Peter also doth tell vs that the trust which we haue through Iesus Christ must be perfect 1. Pet. 1.13 that is entire and perpetuall till we enioy the thing which we hope for 1. Pet. 1.13 And 2. Pet. 1.10 he exhorteth vs to vse all diligence that we may make our calling and election sure which if we could not doe he should perswade vs to the vndertaking of a needelesse labour Nay he plainely assureth vs that if we doe these things to wit if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we shall neuer fall because these are effects and vndoubted signes of our election And the Apostle Iohn would not haue it a matter doubtfull whether we are elected and shall be saued or no but certainely knowne and vndoubtedly beleeued and therefore he aimeth principally at this marke and propoundeth this as the chiefe end of his epistle namely to shew how we might know ordinarily and be fully assured that we are beloued of God 1. Ioh. 3.14 elected and shall be saued So 1. Ioh. 3.14 We know that we are translated from death to life because we loue the brethren And therefore in the latter end of his epistle he saith that he had written it to this end that we might know that we haue eternall life chap. 5.13 and 5.13 Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith whereby we particularly are assured and perswaded of our election and saluation notwithstanding our sinnes and vnworthinesse therefore let not the tempter perswade vs to cast away this certaine perswasion and to wauer in doubting but let vs say with the Apostle Paul 2. Tim. 1.12 2. Tim. 1.12 Though I am vnworthie yet I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him § Sect. 5 But against that which hath been said the tempter obiecteth An obiection grounded vpon the indefinitnesse of Gods promises answered that the promises of the Gospell are generall and indefinit and therefore no man can gather out of them any certaine assurance of his particular election I answere that this consequence is false for out of a generall and indefinit proposition we may truely and by the lawes of reason gather and inferre a particular conclusion though not contrariwise For example if I thus conclude all men are reasonable creatures but I am a man therefore I am a reasonable creature it is rightly and truely inferred Though therefore the promises of the Gospell be contained in generall propositions yet may euery faithfull man as certainely conclude that they belong vnto him as if they were particularly applied vnto him by name Ioh. 3.16 For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word whosoeuer truely beleeue in Christ they are all elected vnto euerlasting life the faithfull hearer maketh this assumption in his minde but I by the grace of God and by the preaching of his word made effectuall by his spirit haue a true faith begotten in me whereby I beleeue in Christ my Sauiour and therefore Gods promise of life and saluation belongeth vnto me And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed for when the law deliuereth this proposition in generall Cursed is euery one who abideth not in all things which are written in the booke of the law to doe them Deut. 27.26 Gal. 3.10 euery particular man maketh this assumption in his owne conscience but I haue not continued in all to doe it nay in stead of doing all I haue neglected all in sted of continuing in obedience I haue been continually disobedient in sted of doing the duties commaunded I haue committed the sinnes forbidden and therefore by the sentence of the law I am accursed So that though both the threatnings of the law and the promises of the Gospell be generall and indefinit yet doth euery mans conscience truely informed by Gods word gather out of them most certaine particular conclusions § Sect. 6 But here the tempter will obiect further That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made it is true indeede that euery faithfull man may apply the generall promises of the Gospell vnto himselfe but all the question is whether thou canst know that thou hast faith or no seeing many who continue in their infidelitie bragge most of their faith I answere that it cannot be denied but that many are deceiued by contenting themselues with their carnall securitie in stead of a liuely faith but hence it followeth not that because many are deceiued with an opinion of faith therefore those that beleeue indeede cannot be assured that they haue faith no more then this followeth some men dreame that they are rich and are not so indeede when they awake therefore no man knoweth whether he be rich or no for what is their secure opinion but an idle dreame of their owne braines which hath no warrant out of Gods word where as faith certainely and euidently perswadeth and like a candle doth not only manifest other things but also it selfe appeareth by his owne light So that as a man who seeth and feeleth the fier and the heate thereof doth certainly know that hee seeth and feeleth it so he that beleeueth in Christ doth know that he
it is manifestly declared in the Gospel that wee are elected vnto euerlasting life and therefore we are bound to beleeue it and may be assured that we are elected The proposition or first part of this reason containeth two branches the first is that we are bound to beleeue whatsoeuer the Gospell reuealeth the second that we may be assured of it both which are euident truths For that which Christ commandeth that wee are bound to perfourme but he commandeth vs to beleeue the Gospell Mar. 1.15 Repent and beleeue the Gospell Mark 1.15 1. Ioh. 3.23 So this is his commandement that we beleeue c. 1. Ioh. 3.23 The breach of which commandement is punished with euerlasting death For he that will not beleeue shall be damned as it is Mar. Mar. 16.16 16.16 And as we are bound to beleeue it so wee may also come to be assured thereof seeing the Gospell commandeth vs nothing which it doth not also by the inward and ordinarie cooperation of Gods spirit enable vs to perfourme For this difference is betweene the commandements of the Law and the commandements of the Gospell the Law sheweth vs the duties which we should perfourme but ministers vnto vs no power whereby wee may be enabled to perfourme them but the Gospell being assisted with the operation of Gods spirit doth command and withall giueth vs abilitie to perfourme the commandement for the words of the Gospell are spirit and life as our Sauiour speaketh Ioh. 6.63 6.63 and with the preaching thereof the spirit inwardly worketh quickning and strengthening vs to perfourme that which it enioyneth The assumption or second part of the reason is also cleere namely that the Gospell manifesteth vnto vs our election for what els is the whole Gospell but a declaration of Gods loue and of our election and redemption in and by Iesus Christ what is it els but the ambassage whereby God reconcileth vs vnto himselfe what els is contained therein but Gods mercifull promises of life and saluation made on no other condition but on the condition of faith which we need not feare to perfourme seeing it is commanded vs of God and therefore though we had no other reason to beleeue yet wee should beleeue in obedience to Gods commandement seeing he commandeth nothing which is not good in it selfe tending to his owne glorie and our saluation and if we doe beleeue though our vnworthinesse bee neuer so great yea though our faith bee neuer so weake and small yet may wee thereby be assured of our election and saluation for this is Gods will Ioh. 6.40 and 3.36 that whosoeuer beleeueth in his sonne shall haue euerlasting life as it is Ioh. 6.40 So Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life But most notable is that place 1. Ioh. 1. Ioh. 5.10 5.10 He that beleeueth in the sonne of God hath the witnesse in himselfe that is they neede no other reasons to perswade them that the testimonie which God hath giuen of his sonne namely that whosoeuer beleeue in him shall haue euerlasting life is true for they haue full and sufficient assurance hereof by their faith Whosoeuer therefore can be assured that they beleeue in Iesus Christ as all may who bring forth the fruits of faith in sanctification and holines of life or at least desire and endeuour to serue the Lord in the duties of pietie and righteousnesse they may be assured nay they are bound by Gods expresse commandement vndoubtedly to beleeue they are elected and shall be saued because all the promises of the Gospell are made vnto them without any other condition § Sect. 2 Secondly whosoeuer are bound to beleeue that Iesus Christ is their Sauiour and Redeemer Secondly we are assured that we are redeemed and consequently that we are elected they are also vndoubtedly to beleeue and may also be assured of their election but euery Christian is bound by Gods expresse commandement to beleeue that Iesus Christ is their Sauiour and Redeemer as appeareth 1. Ioh. 3.23 and therefore they are vndoubtedly to beleeue and may bee assured of their election The proposition is manifest seeing all those and those onely are saued and redeemed by Christ Rom. 8.30 Matth. 25.34 Act. 13.48 who are elected to saluation in Gods eternall decree The assumption is most certaine for whereas God commaunds vs to beleeue in Iesus Christ hee doth not onely enioyne vs to beleeue that he is a Sauiour of his Church in generall or of the Patriarchs Prophets and Apostles alone for this also the diuels beleeue as well as wee but wee are to beleeue that he is our Sauiour and Redeemer and to applie all the promises of life and saluation made in him particularly vnto our selues for otherwise how should wee haue that assurance of faith and that bold confidence when we approach vnto the throne of grace Heb. 4.16 and 10.22 which the Apostle requireth of vs Heb. 4.16 and 10.22 if wee cannot be assured that he is our Sauiour and Redeemer in whom God loueth and hath elected vs § Sect. 3 Neither must this faith and assurance of our election and saluation be mixt with doubting That our assurance should not be mixt with doubting as the Papists would beare vs in hand who make doubting not an infirmitie but a commendable vertue of their faith for faith doubting though they are often mixt in Gods children yet in respect of their owne natures they are opposed in the scriptures one against the other So it is said of Abraham Rom. 4.20 that he doubted not of Gods promise through vnbeleefe but was strengthened in the faith Rom. 4.20 where the Apostle sheweth that doubting is a fruite of vnbeleefe and not a commendable vertue nay hee opposeth it to faith saying that hee doubted not of the promise but was strengthened in the faith So the Apostle Iames chap. 1.5 saith If any man lacke wisedome Iam. 1.5 let him aske in faith and wauer not where he opposeth faith to wauering or doubting And our Sauiour Christ also maketh this opposition Matth 21.21 saying If ye haue faith and doubt not Matth. 21.21 So that though faith and doubting are not opposed in respect of the subiect wherein they are for euen the most deare children of God haue their faith often mixt with doubting they being partly flesh and partly spirit yet these two in their owne natures are opposed one against the other and euen in respect of their subiect they thus far disagree that though they haue their subsistance in the same subiect yet not in the same part that is though they be in the same man yet not in the same part for faith is in the regenerate and spirituall part doubting in the vnregenerate or fleshly part Doubting a fruite of vnbeleefe opposed vnto faith Doubting then is no vertue of faith but opposed thereunto as a fruite of vnbeleefe it proceedeth not from the spirit but from the flesh and as
aske But we are taught to pray for the remission of our sins and therefore we are certainly to beleeue that our sinnes are remitted and consequently that we are iustified called elected and shall be saued for whom he did predestinate them also he called Rom. 8.30 and whom he called them also he iustified and whom he iustified them also he glorified as it is Rom. 8.30 § Sect. 9 Sixtly The sixt argument taken from the confession of our saith whatsoeuer we professe in the Articles of our faith that we should beleeue and of that we may and ought particularly to be assured but euery man professeth that he beleeueth the remission of sinnes and life euerlasting that is that the Lord doth not onely forgiue sinne and granteth vnto some the fruition of euerlasting life for this the diuels beleeue as well as we but also that he doth particularly forgiue me my sinnes and that he will make me an heire of eternall happinesse for this is the nature of faith to assure vs certainlie and particularlie of that which wee beleeue as wee haue shewed and therefore we ought particularly to be assured of the remission of our sinnes and that wee shall attaine vnto euerlasting life and consequently that wee are elected seeing none enioy it but Gods chosen But it may be obiected that if euery one be bound to beleeue as an article of his faith that his sinnes are forgiuen and that hee is an heire of euerlasting life then some are bound to beleeue that which is false for those who liue and die in their sinnes without repentance shall neuer obtaine either the one or the other I answere that wee are not bound to beleeue being destitute of a true and a liuely faith for this were rather fondly to presume than surely to bee perswaded of the promises of the Gospell but wee are first bound to haue a true liuely and iustifying faith and so to beleeue and applie vnto our selues the promises of the Gospell but those that liue in their sinnes without repentance they are altogether destitute of true faith which wheresoeuer it is purifieth the heart and worketh by loue moouing the beleeuer to endeuour and striue to mortifie his corruptions and to rise from the death of sinne to newnesse of life and therefore well may they securely presume but it is impossible that they should truly beleeue because they are vtterly destitute of a liuely faith and where the cause is not the effect cannot follow and consequently for their infidelitie they are subiect to eternall plagues and punishments because they doe not that which they are bound to perfourme Neither must we thinke that euery kind of faith or rather euery fond perswasion of faith is enioyned vs but such a faith as is grounded vpon Gods word but the word of God doth teach vs that whosoeuer liue in the flesh cannot please God and if we liue after the flesh we shall dye Rom. 8.8.13 Rom. 8.8.13 1. Cor. 6.9 That the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 That the workers of iniquitie shall be reiected of Christ Matth. 7.23 And that no vncleane thing Mat. 7.23 Reuel 21.27 nor whatsoeuer worketh abomination and lies shall enter into the kingdome of heauen Reuel 21.27 And therefore those who liue in the flesh those who are workers of iniquitie vnrighteous and vncleane in which ranke are all those who liue in their sins without repentance fulfilling the lusts of the flesh and falling continually into sinne with pleasure and delight are not bound simply and absolutely to beleeue so long as they resolue to continue in this state for so should they be bound to beleeue that which is false and repugnant to Gods word but they are bound to haue a true faith which being wrought in their hearts will moue them to forsake their sinnes by vnfained repentance to hunger after righteousnes to endeuour to serue the Lord in holinesse and newnesse of life and so to beleeue in Christ as their Sauiour and Redeemer which fruites if our faith bring not foorth we cannot be assured that we haue true faith or do truly beleeue For though in nature faith be before repentance yet in our sense and feeling it alwaies followeth it neither doth faith euer soundly and truly perswade vs of Gods loue till we haue sorrowed for our sinnes and at least in purpose of heart haue forsaken them So that whosoeuer liueth still in his sins with pleasure and delight and yet beleeueth that he is elected to saluation and that he is in Gods fauour and shall continuing in this state be made an heire of eternall life he is not indued with true faith but with fond presumption and carnall securitie which maketh him to beleeue that which is false and repugnant to Gods word Though then all men euen carnall worldlings and reprobates are bound to beleeue and because they doe not are subiect to condemnation as committing a great and fearefull sinne as appeareth Ioh. 3.18 and 16.8.9 where our Sauiour saith that the holy Ghost should reproue the world of sinne Ioh. 3.18 and 16.8.9 because they beleeue not in him yet they are not bound to beleeue continuing in their worldlinesse and resoluing to goe on in their sinnes for such a faith were but fond presumption but they are bound so to beleeue as that their faith may be grounded vpon Gods word which it can neuer possibly be if it be seuered from true repentance and for want of this faith they are condemned CHAP. VIII The last argument grounded vpon the testimonie of Gods spirit § Sect. 1 LAstly whatsoeuer the spirit of God doth testifie in the heart and conscience of a man and doth fully assure him thereof that he is to beleeue and of that he ought vndoubtedly to be assured but the spirit of God doth testifie to the faithfull and doth fully assure them that they are the sonnes of God by adoption and grace and consequently that they are elected for none are the sonnes of God but those who are predestinate to be adopted through Iesus Christ as it is Ephes 1.5 Eph. 1.5 and therefore the faithfull are to beleeue and ought vndoubtedly to be assured that they are the sonnes of God elected to euerlasting life The prosition is manifest for what more certaine truth can be imagined than that which the spirit of God witnesseth vnto our spirits and confirmeth vnto vs seeing all the properties required in a true witnesse doe concurre in him in the highest degree namely knowledge truth and faithfulnesse for knowledge he is infinit and knoweth all things euen the eternall councell and decree of God concerning our election as appeareth 1. Cor. 2.10 1. Cor. 2.10.12 The spirit searcheth all things euen the deepe things of God and this spirit doe we receiue that we may know the things that are giuen to vs of God As it is vers 12. What fitter witnesse therefore can be imagined in this
respect than Gods spirit who wholy and onely knoweth all his secret counsailes In respect of truth hee is most true yea truth it selfe and in regarde hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 Ioh. 16.13 And therefore as in respect of his knowledge he cannot bee deceiued so in respect of his truth he cannot deceiue In respect of faithfulnesse he is most faithfull and iust in all his waies Psal 145.17 1. Cor. 1.9 especially in his word Psal 145.17 for his testimonie is sure as it is Psal 19.7 and therefore he cannot lie 1. Cor. 1.9 Psal 19.7 neither will he conceale the truth for any respect of persons and consequently whatsoeuer this al-knowing true and faithfull witnesse testifieth we are vndoubtedly to beleeue as being most sure and certaine If an Angell sent from heauen should assure vs from God that wee are elected euen the Papists themselues could not deny but that we might be assured thereof by such a reuelation without any manner of doubting but the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God is so much more certaine and without exception than the testimonie of Angels as the spirit of God better knoweth the counsels of God than Angels as it excelleth them in truth and faith as the testimonie which is imprinted in the heart is more firme then that which is spoken in the eare which may easily be forgotten And therefore if by their doctrine we might be assured of our election by the extraordinarie reuelation of an Angell then much more certainely may wee be assured hereof by the ordinarie testimonie of Gods spirit which he witnesseth in the hearts and consciences of the faithfull § Sect. 2 The proposition being manifest That Gods spirit testifieth that we are the sonnes of God let vs proue the assumption which containeth two branches first that the spirit of God testifieth to our spirits that we are the sonnes of God and secondly doth fully assure vs of this testimonie that it is most vndoubted true both which are manifest by Gods word First that Gods spirit giueth this testimonie in the hearts of the faithfull Rom. 8.15.16 it is euident Rom. 8.15.16 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we crie abba father the same spirit beareth witnesse with our spirit that we are the children of God Gal. 4.6 So Gal. 4.6 Because ye are sonnes God hath sent forth the spirit of his son into your hearts which crieth abba father Which places doe so euidently proue this point that there needes no more reasons or allegations for first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubte of our election and saluation and then hee telleth vs that wee haue receiued the spirit of adoption which beareth witnesse vnto our spirit that wee are the children of God § Sect. 3 Secondly because we are exceeding weake and the graces in vs shadowed with imperfections and our faith mixt with doubting because we are saued as yet but by hope as it is Rom. 8.24 And we walke by faith and not by sight as it is 2. Cor. 5.7 and this our faith is continually shaken with manifold temptations therefore least we should doubt of Gods loue and our election adoption and saluation the Lord hath giuen vs his spirit to seale and further to confirme this assurance in our hearts and that it might be an earnest and a sure pledge vnto vs whereby he might secure vs concerning the couenant which he hath made with vs. The truth hereof appeareth in many places of the Scripture 2. Cor. 1.22 2. Cor. 1.22 Who hath sealed vs and hath giuen the earnest of the spirit in our hearts So Ephes 1.13 In whom also ye haue trusted Eph. 1.13 after that ye heard the word of truth euen the Gospel of our saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise 14. Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie And Ephes 4.30 Eph. 4.30 The Apostle exhorteth vs not to grieue the holy spirit of God by whom we are sealed vnto the day of our redemption And 2. Cor. 5.5 2. Cor. 5.5 he saith that God hath giuen vnto vs the earnest of his spirit Which wordes doe minister vnto euery faithfull man no small consolation if they bee rightly waied for first wee vse to seale those things which we would haue most certaine and out of all controuersie as when a man hath made a promise or couenant with another for his better securitie he doth commit it to writing and least yet there should any scruple or doubt rest in his minde he doth confirme it by adding his seale to put the matter out of all question so the Lord hath added to the written couenant of his word whereby he hath assured vs of our election adoption and saluation the outward seale of the sacraments and the inward seale of his spirit whereby he hath ratified it not in it selfe but in our hearts that so all cause of doubting being taken away we might certainely be assured of his promises that they belong vnto vs not after a generall manner as the Papists teach but particularly euen as this assurance is particularly sealed by Gods spirit in the heart of euery true beleeuer Rom. 4.11 Rom. 4.11 The end therefore why we are sealed to saluation by Gods spirit is not that we should doubt thereof but that it might be out of all question fully ratified and confirmed vnto vs for this is signified by this metaphor here vsed of sealing as may appeare not onely by the ordinarie custome amongst vs but also by the vse thereof in former times So when Ahashuerosh would haue letters written in the Kings name which no man might reuoke he commaundeth that they should be sealed with the Kings ring Hest 8.8 Ioh. 6.27 Hest 8.8 And Ioh. 6.27 it is said that God the father had sealed our Sauiour Christ that is confirmed him in his office of mediation by giuing euident testimonies and manifest signes that the people might not doubt of his calling and anoynting Matth. 3. 17. and 17.5 and Ioh. 1.32 So whereas the holy Ghost in the faithfull is called the earnest of our inheritance this ministreth vnto euery true beleeuer no small consolation nor doubtfull assurance of their saluation for we know that an earnest is giuen amongst men to ratifie and binde a bargaine so as they cannot goe from their agreement after earnest is giuen and receiued The word arrhabo which is here translated earnest hath also other significations which minister vnto Gods faithfull the same assurance and the like true comfort Gen. 38.17.18 Genes 38.17.18 this word is vsed to signifie a pledge or pawne
than the which there can bee no better assurance of performing promise and 2. King 14.14 2. King 14.14 it signifieth a hostage giuen in warres which is giuen for assurance to confirme couenants agreed vpon Whereas therefore Gods spirit in the faithfull is called arrhabo which signifieth an earnest pawne and hostage we are hereby assured that the Lord will performe his couenant betweene vs and him that he will not misse a day in the performing of his promise that howsoeuer we were enemies yet now being reconciled by the death of his sonne he hath giuen vs an hostage to assure vs of eternall peace euen his holy spirit And therefore let not Sathan nor all his assistants cause vs to doubt of Gods couenant wherein he hath assured vs of our election adoption and saluation seeing he hath sealed this couenant with his spirit and hath giuen vnto vs this earnest and pawne to assure vs that he will performe his promise and bargaine § Sect. 4 But here the tempter obiecteth That we may discerne Gods spirit by the effects thereof that we cannot know and discerne whether we haue the spirit of God vnlesse it should bring forth in vs some extraordinarie effects and though it should be granted that we were indued therewith yet we cannot discerne the testimonie thereof from our owne thoughts vnlesse it be by some speciall reuelation To the first I answere that though many lulled asleepe with carnall securitie doe vainely dreame that they haue Gods spirit and so are deluded with their owne phantasies yet this hindereth not but that he who hath the spirit of God indeede may certainely be assured that it dwelleth in him for it sealeth in vs the assurance of Gods couenant 2. Cor. 1.22 and who can receiue this seale and not feele the impression it is an earnest and who receiuing an earnest cannot know whether he hath receiued it for otherwise how can it assure vs of our bargaine if of it selfe we haue no assurance it is a pawne of Gods loue and our saluation and who hauing a pawne in his custodie cannot know that he possesseth it it is a heauenly light which doth illuminate our vnderstandings Eph. 1.17.18 which were blinde and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnesse and sight light and darknesse it is a water which purgeth vs from our corruption Esa 44.3 Ezech. 16.9 and who that is thus washed and clensed can doubt that this water hath touched him Matth. 3.11 Act. 2.3 it is a sire which inflameth our cold frosen hearts with a zeale of Gods glorie and loue of our brethren and how can fire which is caried in our brests be hidden from vs 1. Ioh. 2.20.27 it is a precious oyle which mollifieth our hard stonie hearts and maketh them flexible and pliable able to Gods will which before were so stiffe and obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the workes of holinesse and righteousnesse and who finding those strange alterations in himselfe may not be assured that he is annoynted with this oyle it is the Lords champion fighting in vs against the flesh Gal. 5.17 and subduing the lusts thereof and who feeling this intestine warre in his owne bowels can doubt that the combatants haue their residence in him in a word it is onely this spirit which restrained vs from the euill which naturally we loue and prouoketh vs to imbrace that good which through naturall corruption we loth and abhorre if therefore sinne growe vnpleasant vnto vs and vertue and true godlinesse delightfull we may be assured that this is the worke of Gods spirit dwelling in vs. Would we then be assured that we are indued with the spirit of God why then let vs consider if our eyes blinded with ignorance are inlightned in any good measure with the knowledge of Gods truth if our soules polluted with the filth of sinne are purged in some sort from our corruptions if our cold hearts are inflamed with the zeale of Gods glorie and the loue of our brethren if our hearts more hard than adamant and more inflexible than steele are softened and made obsequious to Gods will and if the other members of our body which were benummed and as it were taken with a dead paulsie be made nimble and actiue in the workes of holinesse and righteousnesse if we feele a fight and combate betweene the flesh and the spirit the one striuing to leade vs captiue vnto sinne the other resisting and drawing vs out of this captiuitie if the sins which heretofore we haue loued be now lothsome vnto vs and the vertues which we haue abhorred be delightfull and pleasant and then we may assure our selues that it is the light of Gods spirit which hath shined vpon vs it is this heauenly water which hath washed vs it is this diuine fire which hath inflamed vs it is this precious oyle that hath mollified and foftned vs it is this champion of the Lord of hosts which maketh warre against our trayterous flesh and subdueth the lusts thereof in a word it can be nothing but Gods spirit which makes vs hate that sinne which naturally we so dearely loue and to loue vertue and godlinesse which by nature is lothsome and bitter vnto vs. § Sect. 5 And thus it is manifest that wee may be assured that we haue Gods spirit by the ordinarie fruites thereof in euery faithfull man Now let vs consider how we may know the testimonie of Gods spirit witnessing in our hearts that we are elected adopted and shall be saued How we may discerne the testimonie of Gods spirit from our owne presumption 2. Cor. 3.6 1. Cor. 3.5 from our owne phantasies caused through carnall securitie and vaine presumption And to this end we are to know that the preaching of the Gospell is the ministerie of the spirit whereby wee are sealed and confirmed in the assurance of our saluation as appeareth 2. Cor. 3.6 And hence it is that the preachers of the Gospell are called the ministers by whom the people beleeue 1. Cor. 3.5 And the words of the Gospell are called by our Sauiour Christ spirit and life because it is the ministery of the spirit which quickneth vs as it is Ioh. 6.63 And Gal. 3.2 Ioh. 6.63 Gal. 3.2 the Apostle saith that we haue receiued the spirit by the hearing of faith that is the doctrine of faith preached in the ministery of the Gospell If therefore the testimonie of saluation in the mindes of the faithfull be conceiued by the preaching of the Gospell applied vnto them by faith then is it most certainly the testimonie of Gods spirit for the inward testimonie of Gods spirit is not different from the outward testimonie of the word but if this perswasion be not grounded vpon Gods word as theirs is not who perswade themselues that they are elected adopted
and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor indeauoring to serue the Lord in holinesse and righteousnesse of life then is it not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination for the testimonie of Gods spirit in the conscience is the same with the testimonie of the word and therefore it doth not beare witnesse nor giue any assurance that they are saued which Gods word pronounceth to bee in the state of damnation When therefore this testimonie is giuen in a faithfull man and agreeable to Gods word it is the testimonie of the spirit which sealeth vs in the full assurance of that wee beleeue according to that Ephesians 1.13 where the Apostle saith Eph. 1.13 that after the faithfull had receiued the word of truth euen the Gospell of their saluation and beleeued therein they were sealed with the holy spirit of promise But those who make no conscience of hearing the Gospell preached and when they heare it doe not beleeue it nor apply it to themselues by a true and liuely faith nor bring foorth any fruites thereof in a holie and Christian life they haue neither faith nor Gods spirit and therefore if they haue any perswasion of their election and saluation it is not the testimonie of Gods spirit but their owne phantasie and a vaine opinion arising from carnall securitie and presumption § Sect. 6 Secondly Another means to discerne the testimonie of the spirit the testimony of Gods spirit may hereby bee knowne first in that it throughly perswadeth the faithfull of their election and saluation secondly by the manner of perswading them thirdly by the effects of this testimonie and perswasion For the first the spirit of God doth not only giue this bare testimonie that wee are elected adopted and shall be saued but also doth fully perswade vs hereof as being a thing most certaine and without question So 1. Cor. 2.12 the Apostle saith that wee haue receiued the spirit of God 1. Cor. 2.12 that wee might know the things that are giuen to vs of God And Eph. 1. 17 18. Gods spirit is called the spirit of wisedom and reuelation Eph. 1.17.18 which doth inlighten the eyes of our vnderstanding that we might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints and what is the exceeding greatnesse of his power particularly towards vs that beleeue according to the working of his mightie power So the Apostle Iohn saith 1. Ioh. 3.24 hereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs 1. Ioh. 3.24 So that wee may be assured that we haue Gods spirit therby be throughly perswaded that Christ dwelleth in vs and consequently that wee are elected and shall be saued And chap. 4.13 Hereby know wee that we dwell in him and he in vs and 4.13 because he hath giuen vs of his spirit And the Apostle Paul by the spirit of God was so stedfastly assured of Gods loue that he professeth that he was firmely perswaded that nothing could separate him from it Rom. 8.38 39. Rom. 8.38 39. So that the spirit of God throughly perswadeth the faithfull that they are elected and shall be saued whereas the wicked who are destitute of Gods spirit may wel haue a fond opinion and a foolish conceit that they are highly in Gods loue and elected to saluation through carnall securitie and vaine presumption but they are neuer throughly perswaded hereof for when any affliction of bodie or minde is inflicted on them their vaine perswasion vanisheth away and nothing remaineth but doubting which in the end bringeth them to vtter desperation But here the tempter will take occasion to discourage the weake Christian and to perswade him that he hath not Gods spirit seeing he doth not feele in himselfe this firme perswasion of Gods loue and his election and saluation The perswasion of the spirit not alwaies discerned in our sense and feeling To which we are to answere that Gods spirit doth throughly perswade although not at all times neither in our present sense and feeling for immediatly after our conuersion when wee are newly regenerate and like new borne babes in Christ the motions of the spirit are but weake in vs and we are not skilfull in vnderstanding this heauenly language of the spirit wherewith we haue been altogether vnacquainted but the spirit waxing stronger in vs and we growing to a ripe age in Christ doth crie in our hearts Abba father and testifieth to our spirits that we are the sonnes of God which we then being better acquainted with this heauenly speech do well vnderstand and are throughly perswaded thereby And secondly when the poore Christian who hath receiued a great measure of the spirit is exercised in the spirituall conflict the hideous noise of Sathans temptations which like Cannon-shot sound in his eares and the tumultuous outcries of his owne passions doe so disturbe and wholie possesse him that he can not heare the voyce of the spirit perswading him that hee is the child of God till the skirmish bee past and the noise of temptations ceased and then againe as in former times hee heareth to his comfort the spirit of God perswading him of Gods loue and hereby hee is againe assured thereof So that wee are not to iudge of the hauing of Gods spirit in the time of our Christian infancie and spirituall nonage nor yet according to our present sense in the time of temptation but when wee are come to perfect age and when the conflict of temptations is ceased Secondly the testimonie of Gods spirit perswading vs of his loue and our election is knowne by the manner whereby it perswadeth vs namely it perswadeth vs hereof with arguments grounded vpon Gods word and drawne not from any worthinesse in our selues but from Gods free grace and vnderserued mercie and from the righteousnesse and merits of Christ whereas Sathan and our owne flesh neuer vse such reasons but either mooue vs to a bare and vaine opinion which hath no ground at all but selfe-loue which maketh men easily beleeue that which they desire or els with some arguments drawne from some outward common benefits bestowed indifferently vpon the good and bad or lastly from a pharisaicall conceit and false opinion of our owne worthinesse and deserts § Sect. 7 Lastly The 3. meanes to discerne the spirit namely by the fruites thereof the testimonie of Gods spirit is knowne and discerned by the effects thereof for after that it hath effectually perswaded vs that we are elected and the deare children of God we are mooued thereby to trust wholie in God and to loue him as our gratious father from which loue proceedeth a zeale of his glorie and a true hatred of sinne because thereby our heauenlie father is dishonored displeased with vs and a
true loue and heartie endeuour of imbracing holinesse and righteousnesse because thereby our gratious father is glorified and well pleased with vs. If therefore these effects and fruites follow this perswasion of Gods loue and our election wee may bee assured that it is the spirit of God which doth perswade vs but if wee haue no such trust and affiance no such loue of God no zeale of his glorie no hatred of sinne no loue nor desire of embracing righteousnesse but remaine as carnall worldly and prophane as euer we were then let vs bragge as much as wee will of our perswasion of Gods loue and our election yet it is most certaine that this perswasion is not wrought in vs by Gods spirit but that it is a vaine conceit and fond opinion which proceedeth from selfe-loue carnall securitie and fond presumption which in the end vanishing away will leaue vs in despaire CHAP. IX Of the meanes whereby we may be assured of our election § Sect. 1 ANd thus haue I proued that those who are conuerted vnto God iustified The first means the testimonie of the holie Ghost and in some measure sanctified may ordinarily attaine vnto the assurance of their election Now I will shew the meanes and signes whereby wee may bee thus assured The first and principall meanes which assureth vs of our election is the inward testimonie of Gods spirit which crieth in our hearts Abba father Rom. 8.15 16. and witnesseth vnto our spirits that we are the children of God as it is Rom. 8.15 16. Which testimonie it doth not giue by extraordinarie reuelation but by a secret application of the promises of the Gospell vnto vs and by an inward cooperation whereby it maketh the outward ministerie of the word effectuall for the begetting of faith in vs whereby as with an hand wee doe appropriate the generall promises of the word vnto our owne selues And when the Ministers vse reasons to perswade vs of Gods loue in Christ the holy ghost openeth our deafe cares and inlighteneth our blinde vnderstandings and powerfully inclineth our wils so that we may attentiuely heare truly vnderstand and bee fully assured of that truth which is deliuered not only in respect of the whole Church but also in respect of our selues particularly so as we can say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who doe beleeue and am assured of them seeing they are promised on no other condition Diuers differences between the testimonie of the spirit and presumptuous securitie But the tempter will obiect that many through carnall presumption doe perswade themselues that al the promises of the Gospell doe belong vnto them and therefore we may easily be deceiued not being able to discerne betweene the testimonie of the spirit and presumptuous securitie I answer that those who are indued with Gods spirit may easily discerne the testimonie of the spirit from the carnall language of presumption as is euident by that which before I haue deliuered and also may more plainly appeare by manifest differences if the one bee compared with the other For presumption is a fruite of originall corruption which accompanieth vs from our mothers wombe till it bee beaten downe with Gods sanctifying spirit but the testimonie of the spirit is a thing supernaturall which no man euer feeleth before his conuersion vnto God when as by the preaching of the word he is humbled vnder the burthen of sinne sorrowing and grieuing for his sinnes past and detesting them from his hart and purposing to leaue and forsake them in the time to come If therefore wee haue had alwaies this testimonie in our mindes that wee are in Gods fauour and elected and neuer felt our conuersion nor discerned any fruites thereof then doth this testimonie proceede from carnall presumption and not from Gods spirit Secondly those who haue the testimonie of the spirit make conscience of the diligent and carefull vse of the outward meanes of saluation as the hearing and reading of the word the receiuing of the Sacraments and other holie duties of Gods seruice because they know that the inward testimonie of the spirit is not ordinarily seuered from the outward testimonie of the word and the assurance of Gods loue and our election is not wrought immediatly in vs by reuelation of the spirit but by the preaing of the word and vse of the Sacraments made effectuall by the inward cooperation of the holy Ghost But presumption as it ariseth not from the vse of these meanes made thus effectuall but from carnall securitie so is it not confirmed thereby for the lesse that the presumptuous man heareth the word and perfourmeth the duties of pietie and Gods seruice the more confidently doth he boast of his faith and full assurance and therefore hee maketh no conscience of vsing these meanes ordained of God nay contrariwise he will not sticke to affirme that the hearing of the word too often is the cause that troubleth mens mindes and afflicteth their consciences moouing them to doubt of Gods mercie which before they neuer called into question and why is this but because hereby men are rouzed out of their sleepe of securitie and haue their confident presumption beaten downe If then wee are carefull to vse all holie meanes ordained of God to assure vs of our saluation that assurance and testimonie which followeth is the testimonie of Gods spirit otherwise it is nothing els but fond presumption Thirdly presumption is most confident and neuer doubteth nor maketh any question of his election saluation who thus presumeth but this testimony of the spirit is much assaulted with doubting and oftentimes thereby so exceedingly weakened that wee cannot heare the voyce thereof as wee may see in the example of Iob Dauid the father of the possessed child the two Disciples who iourneyed to Emaus and in all Gods children who haue not yet attained vnto fulnesse of perswasion vnto which none can come but by degrees And therefore if wee can bragge with secure worldlings and say with the proud Pharisie I neuer was troubled I thanke God with any doubting of mine election saluation as many are but alwaies haue had a strong beleefe that I am in Gods loue and shall vndoubtedly be saued wee may assure our selues that this is the voyce of presumption and not the testimonie of Gods spirit Fourthly presumption is ioyned with worldlinesse and prophanesse but the testimonie of Gods spirit is neuer seuered from sanctification or at least from an earnest desire and holie endeuour of seruing the Lord in holinesse and righteousnesse for as I said the testimonie of the spirit in the conscience is neuer contrarie to the testimonie of the spirit in the word neither doth it beare witnesse that those are in Gods loue and elected to saluation which the Scriptures witnesse to bee in Gods displeasure and in the state of condemnation namely all vnrepentant sinners continuing in their
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
sinne that presseth it downe feareth and doubteth the spirit being assured of euerlasting happines triumpheth with ioy desiring nothing more than to be dissolued and to be with Christ the flesh finding it selfe guiltie of sinne and in this respect subiect to the anger of God and condemnation feareth and trembleth to thinke vpon death The spirit conceiueth of God as of a mercifull father in Christ and in all necessities flyeth vnto him by heartie prayer the flesh conceiueth of him as of an angrie and seuere iudge and therefore flyeth from him desiring rather to seeke for helpe any where else than of the Lord so that the christian by reason hereof at the same time findeth in himselfe opposition betweene action and action affection and affection For at the same instant while the flesh hauing in it the conscience of sinne and sense of guiltinesse doth murmur repine and complaine vpon God as an enemie which is readie to destroy vs the spirit doth flie vnto God by a liuely faith and committeth it selfe to his prouidence will and protection expecting saluation from him onely which it could neuer doe if it were not assured that we were in his loue and fauour And in this the christian may not vnfitly be compared to a childe who hauing been sharpely corrected by his father doth auoyde his presence as though hee were his enemie but if at the same time some suddaine danger affright him before al other he runneth to his father for safegard and protection so when our heauenly father hath sharpely corrected vs either with some outward or inward afflictions we flee from his presence as though he were our enemy but when an imminent danger ouertaketh vs and we be in perill to be supplanted with sathan and his assistants who are our enemies in deed then the sonne-like affection which is wrought in our hearts by Gods spirit doth moue vs to runne vnto him before all other desiring and crauing his ayde and assistance And thus it appeareth that though the flesh and the spirit be mixt together yet they retaine their owne natures properties and effects and though faith which is a grace of the spirit be mingled with doubting yet this doubting is not of the nature of faith which in it selfe is certaine and assured nay it is not an infirmity of faith as lamenesse is an infirmity of the ioynts and dimnesse of the sight for it is not any way incident to the nature thereof and therefore much lesse is it a commendable virtue of faith as the Papists teach but it is a fruite of vnbeleefe which is in the part vnregenerate and is opposed vnto faith as appeareth Rom. 4.20 and consequently Rom. 4.20 though faith be assaulted with doubting yet in it owne nature it may and doth remaine certaine and assured § Sect. 6 Fourthly That it is no presumption to labour for the assurance of our election 1. Cor. 2.16 they obiect that it is rash presumption and proud boldnesse for any man to search into the mystery of Gods secret counsailes or to take vpon him peremptorily to determine that hee is one whom God hath elected For who hath knowne the minde of the Lord as it is 1. Cor. 2.16 I answere that it is true indeede whosoeuer prieth into Gods hidden counsailes and secret decree of predestination is proude and presumptious and shall in the end receiue the punishment of both being giuen ouer of God to fall into many errors and in the end vtter desperation and therefore it is very dangerous yea pernicious to our soules if we labour after the assurance of our election by vsing these meanes and iudge of Gods decree according to the conceite of our own reason doubtfull speculations But yet though the will of God be in it selfe secret and not to be searched into this must not hinder vs from looking into his will reuealed though we can gather no certainty of our election by searching into his secret decree yet this is no impediment why wee may not gather it out of his word where hee hath reuealed his decree and the execution thereof though we can haue no assurance by our owne speculations yet we may attaine vnto it by the testimony of Gods spirit Rom. 8.16 which witnesseth to our spirits that we are the sonnes of God which also searcheth all things euen the deepe things of God and is giuen vnto vs that we also might know the things which God hath giuen vs 1. Cor. 2.10.12 as the Apostle teacheth vs 1. Cor. 2.10.12 and therefore it is no pride or presumption to be certaine and assured of that which the Lord hath reuealed in his word to this end that we might be certainely assured thereof But it may be demanded how this certainty can be gathered out of the Scriptures I answere that if we would attaine vnto it we must not seeke it in the law where the promises of life and saluation are made vpon the condition of our own works and worthinesse which condition we can neuer performe and therefore can neuer be assured of the promise But out of the Gospell which doth not only shew that some are predestinated to life and some reiected neither doth it only speake of our election as it was ordained in Gods secret decree in it selfe or reuealed in his word but also it setteth out vnto vs the execution of the decree with the causes meanes signes and effects of our election and how it is accomplished for the bringing vs to those ioyes to which God hath chosen vs. First therefore it sheweth the decree of God concerning our election Secondly Gods decree concerning our redemption by the death and obedience of Christ our mediator Thirdly the decree of God concerning the calling of his Church by the ministery of the word that they may be ingrafted into the body of Christ and so participate with him in all his benefits to their saluation Fourthly the decree concerning the sending of his spirit into the hearts of his chosen by the inward operation whereof the word is made effectuall for the begetting of faith and repentance Fiftly and lastly his decree concerning the iustifying and sauing of those who repent truely of their sins and apprehending and applying vnto themselues by a liuely faith Christ and his merits obedience doe approach vnto the throne of grace to receiue mercy and forgiuenesse And all these are so linked together that they can neuer possibly be seuered so that he who is assured of one may be assured of all whosoeuer is certaine that he hath faith and repentance may be certaine also of his election though he neuer presumptuously search into Gods secret counsaile Fiftly §. Sect. 7. That the Lord particularly assureth vs of our election they obiect that there is no certainty of faith which is not grounded vpon Gods word but there is no place of Gods word which assureth vs of our particular election and saluation and therefore we can haue no certainty
of faith concerning our particular election saluation I answer though the Lord giue vs no particular promise in his word yet he giueth vs that which is equally effectuall and of like force namely his generall promise without any limitation exception or condition but the condition of faith and repentance with a commaundement to applie the same And because naturally we are vnable in our selues to performe this therefore he hath ordained the ministery of the word and the vse of the sacraments which he maketh effectuall by the inward operation of his spirit for the begetting and confirming of our faith and stirring vs vp to repentance which being wrought in vs we may as certainely be perswaded that the generall promises belong vnto vs as if they were made vnto vs particularly and by name §. Sect. 8. That our assurance of election dependeth not vpon the sufficiency of our faith and repentance Sixtly they obiect that we cannot be assured of the sufficiencie of our faith and repentance and therefore we can haue no certaine assurance of our election and saluation I answere this reason were good if our election and saluation depended vpon the worthines or measure of our faith and repentance but seeing that they depend not thereupon but vpon Gods free mercy and the worthinesse and sufficiency of Christs merits and obedience therfore though our faith be neuer so weake and our repentance but in small measure yet so they be true and vnfained not dissembled and hypocritical we may certainely be assured of our election and saluation for a weake faith doth apply Christ all his benefits vnto vs as well as a strong though not in so strong and perfect a manner as shal appeare hereafter But yet we must not content our selues with a small and weake measure but labour to growe vp from faith to faith till we become perfect men in Christ Seuenthly §. Sect. 9. The sight of our imperfections no cause why we should doubt of our election they obiect that though there were no cause of doubting so long as we looke vpon Gods mercy and truth in his promises and Christs obedience and merits yet at least there is cause of doubting when we looke vpon our selues and finde our great indisposition to perfourme the condition of faith and repentance which God requireth of all who shall be partakers of his promises and our manifolde imperfections and great vnworthines of the least of Gods mercies And thus these iugglers play fast and loose making their faith like vnto the ignis fatuus or going fire which interchangeably sometimes shineth cleerely and sometimes vanisheth and leaueth behind it nothing but blacke darknesse But let vs constantly oppose our selues against such inconstancie and in no wise admit of such mutable variety in our faith which maketh it more changeable than the Moone which one while shineth with full bringhtnesse and in small distance of time cannot be discerned and to this end let vs know first that though in our selues wee be not worthy of the least of Gods mercies yet our vnworthines maketh vs not vncapable of the greatest for al Gods benefits are his free gifts which he promiseth and bestoweth without any respect of our worthines or deserts of his meere grace and vndeserued loue and therfore as when we are most worthy in our own conceit there is no reason why we should presume the more so when wee finde our selues vnworthie there is no cause why wee should hope the lesse or be more weakly assured of Gods promises for as they are not made vpon the condition of our worthinesse so they are not disanulled and made voide by our vnworthinesse otherwise no man liuing could haue assurance of them seeing all men liuing are vnworthie of them But the Lord hath made al his promises vnto vs in Christ who was sent to bee our Mediatour to the end that wee who were altogether vnworthie in our selues might be made worthie in him of all Gods mercies and benefits And therefore whosoeuer lay hold vpon Christ with a true though a weake faith and bring foorth the fruites thereof in repentance they may certainly bee assured of their election and saluation notwithstanding their vnworthinesse Secondly wee are to know that our faith doth not respect our selues in our selues neither are wee the obiect thereof but Christ and his merits and obedience whom our faith doth not behold standing aloofe of as the Papists dreame but as hee is vnited vnto vs and become our head and we his members so as now we cannot look vpon our selues but we must looke vpon Christ because hee is in vs and we in him And therefore when wee consider the greatnesse of our sinnes we despaire not because now we look vpon them as they are translated from vs and laid vpon Christ who hath fully satisfied his fathers iustice by his alone and al-sufficient sacrifice vpon the crosse when we consider our imperfections we doubt not of Gods promises because they are couered with his perfect righteousnesse when we consider our vnworthinesse wee are not discouraged seeing by communicating of Christs worthinesse wee are made worthie when wee consider that in our selues wee are subiect to the curse of the law the anger of God and eternall condemnation wee are neuerthelesse assured of euerlasting life and saluation because we are vnited to Christ our head who hath taken away our curse and nailed it to his crosse borne his fathers displeasure to reconcile vs vnto him and was condemned and suffred death to free vs from death and condemnation and to make vs heires of life and saluation So that now we behold the huge debt of our sinnes as it is discharged and cancelled with his merits and full satisfaction we behold our imperfections but as perfected by his perfections wee looke vpon our vnworthinesse but as it is ennobled with his worthinesse when we set before vs the curse of the law the anger of God and sentence of condemnation wee consider them as taken away and swallowed vp of Christs death and full obedience because now wee are vnited vnto Christ and hee is become ours that wee might become his hee hath taken vpon him our sinnes and vnworthinesse that hee might make vs partakers of his righteousnesse and worthinesse And therefore that which God hath wisely ioyned together let not our faith fondly separate for if it bee vnlawfull in carnall mariages then much more in the spirituall mariage betweene Christ and his Church But let vs looke vpon our selues not in our selues but as wee are vnited vnto Christ and then our selfe-worthinesse of hell and destruction will not abate our assurance of life and saluation Eightly §. Sect. 10. Heretikes and worldlings boasting of faith no cause why those should doubt who truly beleeue they obiect that euery heretike epicure and worldling continuing in their sinnes and wickednesse may faine vnto themselues such a perswasion of the certaintie of election but this is nothing to
and therefore whosoeuer make no conscience of sinne haue no true faith and consequently the worke of our redemption wrought by Christ doth not appertaine vnto them § Sect. 2 Secondly That whom Christ redeemeth those he sanctifieth whomsoeuer Christ redeemeth with his bloud those hee sanctifieth with his spirit and in whomsoeuer his death is effectuall for the taking away of the guilt and punishment of sinne in them it is effectuall for the mortifying of their corruptions and the sinne it selfe for being the members of Christ Rom. 6.5.6 we are grafted with him into the similitude of his death and resurrection and our old man is crucified with him that the body of sinne might be destroyed that hencefoorth we should not serue sin as it is Rom. 6.5.6 And as our Sauiour Christ is our wisedom righteousnesse and redemption so hee is our sanctification also 1. Cor. 1.30 as it is 1. Cor. 1.30 So that whomsoeuer he redeemeth and iustifieth those also he sanctifieth as it may further appeare by many euident testimonies Tit. 2.14 he is said to haue giuen himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 and purge vs to be a peculiar people vnto himselfe zealous of good workes Luk. 1.74.75 the Lord bindeth it with an oath Luk. 1.74.75 that whomsoeuer hee redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the daies of their life 1. Pet. 2.24 the Apostle saith 1. Pet. 2.24 that our Sauiour bare our sinnes in his bodie on the tree that we being deliuered from sinne should liue in righteousnesse Rom. 6.18 And Paul sheweth Rom. 6.18 that as soone as we are freed from the bondage of sinne we are made the sernants of righteousnesse So Heb. 9.14 it is said Heb. 9.14 that the bloud of Christ doth purge our consciences from dead workes that we may serue the liuing God neither are we onely iustified but also sanctified by the offring of the bodie of Christ once made Heb. 10.10.14 as it is chap. 10. ver 10.14 and as hee is appointed of God to be a prince and Sauiour to giue remission of sinnes so also to giue repentance as appeareth Act. 5.31 So the Apostle saith Act. 5.31 that Christ gaue himselfe for his Church not that it might continue still in pollution and the filthinesse of sinne Eph. 5.25.26 but that he might sanctifie it and cleanse it by the washing of water through the word Eph. 5.25.26 If therefore wee walke in the light as hee is in the light then his bloud purgeth vs from all our sinnes 1. Ioh. 1.7 1. Ioh. 1.7 If we are sprinkled in our hearts from an euill conscience then we may draw neere with a true heart in assurance of faith Heb. 10.22 Heb. 10.22 But if wee continue in our sinnes without repentance and commit them with delight and greedinesse then let vs brag as much as we will that wee are redeemed by Christ yet wee are still in the bondage of the diuell 1. Ioh. 3.8 for Christ appeared not onely to free vs out of his captiuitie but also that he might loose the workes of the diuell as appeareth 1. Ioh. 3.8 He hath redeemed vs out of the thraldome of Sathan that wee might become his owne seruants whom he wil rule and gouerne by his word and spirit and therfore if we haue not this spirit to leade vs Rom. 8.9 we are none of his as it is Rom. 8.9 if we wil not submit our selues to the scepter of his word we are none of his subiects but continue still the seruants of sinne and Sathan Seeing then it is manifest by Gods word that whosoeuer are redeemed are also sanctified and whomsoeuer Christ hath washed with his bloud from the guilt and punishment of sinne he doth also purge and cleanse them by vertue of the same bloud from the sinnes and corruptions themselues and seeing he hath redeemed vs out of the hands of our spirituall enemies to the end we should become his seruants worshipping him in holinesse and righteousnesse all the daies of our life let vs neuer bee perswaded by Sathans temptations foolishly to imagine that wee may the more securely liue in our sinnes because Christ Iesus hath paid a sufficient price of our redemption for first what horrible ingratitude is this vnto God to take occasion by this inestimable benefit the more to offend him what a blasphemous imagination is this against Iesus Christ to thinke that he came into the world to be a bolster whereupon we may more securely sleepe in sinne and that he shed his precious bloud to purchase libertie for vs that we may liue in all wickednes that hee reconciled vs vnto his father by his death that wee might the more freely offend him that hee hath redeemed vs out of the bondage of Sathan that wee may more diligently serue him that hee hath with his bloud washed vs from the filth of sin that we may more securely wallow in this stinking puddle againe for what were this but to make Christ another Sisiphus who assoone as he hath ended his labor is new to begin again what is it but euery day to crucifie the Lord of life afresh and to tread his precious bloud vnder our feet as an vnholy thing what is it but to contemne and basely to esteeme of the inestimable price of our redemption if wee will not sticke to sell againe our soules vnto sin for euery beastly pleasure and base commoditie which Christ hath purchased at so high a rate Secondly as hereby we shall shew horrible ingratitude against God our Sauiour Christ so also shall we be most iniurious to our own soules seeing we can neuer attaine vnto any true assurance of our redemption till we finde our selues freed in some measure from the power of sin sanctified by Gods spirit for the Lord who is truth it self hath said it if this be not enough he hath solemnly sworne it that all those whō he hath redeemed out of the hands of their spirituall enemies shall worship and serue him in holines and righteousnes all the daies of their life and therefore as well may God speake nay sweare an vntruth as those may be redeemed who liue in their sinnes destitute of all holines towards God and righteousnes towards their neighbour § Sect. 3 Thirdly A twofold end of our redemption Gods glory and our happinesse we are to consider that the Lord hath redeemed vs to a twofold end the first and principall is his owne glorie the second which is subordinate vnto the other is our saluation and euerlasting happines both which concurre in all those to whom the redemption of Christ is made effectuall Now God is not glorified by redeeming such as continue in their rebellion towards him and will not by any meanes leaue the seruice of sin and Sathan but rather in shewing his iustice
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
now broken the Serpents head so that well may hee hisse against vs but yet hee cannot sting vs. And whereas heretofore hee was the prince of the world Ioh. 12.31 who did rule and gouerne vs at his pleasure and according to his will now he is cast out by the prince of princes as it is Ioh. 12.31 and our Sauiour Christ hath established his kingdom in vs ruling and gouerning vs with the scepter of his word and holy spirit Whereas hee was the strong man who quietly kept his possession in vs Luk. 11.21 Luk. 11.21 our Sauiour Christ who is stronger than he hath spoyled him of his armour wherein hee trusted and hath thrust him out of his possession Whereas hee was a cruell tyrant who held vs fast bound in his captiuitie our Sauiour Christ hath redeemed vs out of his thraldome so as now he cannot hurt vs though hee neuer ceaseth to assault vs and though hee goeth about like a roring lion seeking whom hee 1. Pet. 5.9 may deuoure yet now we are enabled by Gods spirit to resist him stedfastly in the faith and so armed with the coat-armour of Gods spiritual graces that though he may with the violence of his assaults foyle vs yet shall hee neuer be able to ouercome vs. That God turneth Sathans temptations to the good of his children God doth indeed suffer this wicked enemie to make warre against euen his dearest children and that sometimes after a strange and extraordinarie manner not that he will giue them ouer againe vnto his thraldome out of which he hath purchased them with so deare a price but partly to driue them hereby to flie vnto him by earnest and effectuall prayer imploring his aide against Sathans crueltie and that hauing receiued it they may ascribe the whole glorie of the victorie to him alone by whose strength they haue ouercome and partly to shew vnto them their owne weakenesse that they may not relie nor rest vpon it Sometimes hee suffreth them to be thus assaulted that his power may be magnified in their weakenesse and sometimes that the graces which he hath bestowed vpon them may shine gloriously to all the world Sometimes for the confirmation of others who shall hereafter be tried with the like temptations when they haue in their brethren often experience of Gods loue power and fatherly assistance and sometimes the more to strengthen themselues in his spirituall graces and to confirme them more fully in the assurance of his loue and their saluation For as a citie which hath once bin besieged and not sacked wil euer after be more strong to hold out if it be assaulted by the like danger because the citizens will carefully fortifie their walles and increase their bulwarkes and as he who hath been once robbed by theeues will euer after ride better prouided to make resistance that hee doe not againe fall into their hands so those who are besieged and assaulted by their spirituall enemies will euer after more carefully arme themselues against them with the graces of Gods spirit that they may not be ouercome nor foiled by them We know that whilest men quietly enioy their possessions and inheritance they rest secure keeping their writings in a boxe without euer looking on them from yere to yere but when their title and right is called into question and some man labours to thrust them out of their possession then they peruse their writings and deeds with al diligence not satisfied with their own iudgement they resort to skilfull Lawyers crauing their counsaile how they may maintaine their right and answere the plea which their aduersarie makes against them whereby oftentimes it commeth to passe that they make their title not onely much more strong in it selfe but also more cleere and euident vnto al others so that afterwards none dare once aduenture to trouble them againe or call their right into question so whilest we neuer doubt of our heauenly inheritance we rest secure and let the book of God which is our best deed and euidence lie vnder our cupbords till it mould for want of vse but when sathan by his temptations doth call our title into question and pleades that we haue no right to Gods kingdome then do we most carefully and diligently peruse the booke of God then doe we goe vnto Gods Ministers desiring their counsaile how we may answere Sathans plea and cleere our title then doe we most carefully vse all good means to increase our knowledge that thereby wee may throughly infourme our selues of our right and confirme our assurance against all cauils and obiections And hereby it commeth to passe that those who before had very weak titles to their heauenly inheritance whilest they remained retchlesse and secure and but slender assurance euer to enioy it now by their care paines and diligence haue so confirmed it vnto themselues and so cleered it to al the world that Sathan dare neuer after call it into question vnlesse he doe it like many contentious men in these dates rather that he may trouble and vexe them with a tedious suite than for any hope of preuailing in the end And thus you see that Christ hath redeemed all the faithfull out of Sathans thraldome notwithstanding that he stil assaulteth them with his temptations neither doth hee hereby ouercome them and againe inthrall them in his captiuitie but rather by Gods blessing they serue to strengthen them in the spirituall graces of Gods spirit and to confirme them in the full assurance of their saluation § Sect. 8 Sixtly the tempter will obiect that wee still die and therefore are not redeemed and deliuered out of the bondage of death That though we die yet we are redeemed from death Gen. 3.19 Heb. 9.27 To which we may answer that Gods iust sentence once denounced could not be reuoked Gen. 3.19 Dust thou art and into dust thou shalt returne and therefore the Apostle saith Heb. 9.27 It is appointed vnto all men that they shall once die But as Ahashuorus Hest 8. though he could not reuoke the sentence of death against the Iewes after it was once pronounced because it was a decree of the Medes and Persians which might not be altred yet at Hesters suite sent out another decree whereby hee armed and strengthened the Iewes against their enemies to the end they might resist ouercome and destroy them so the Lord hauing pronounced the sentence of death against all the sonnes of Adam could not reuoke his decree and sentence as being farre more vnchangeable than the decree of the Medes and Persians yet at the suite of our Sauiour Christ hee made another decree whereby wee might be armed against our enemie death and ouercome him So that now though we die yet are we not subiect vnto death neither shall wee be held vnder the dominion thereof though wee are not wholy exempted from death yet now the nature therof is quite altred for heretofore it was vnconquerable but now easily ouercome
temptations whereby he laboreth to make it frustrate and vnprofitable vnto vs. For the first our vocation or calling is an effect of Gods election whereby our Sauiour Christ God and man doth by his kingly authoritie call and inuite vs whilst we liue here vnto the participation and imbracing of the inestimable benefit of our redemption that thereby we may attaine vnto euerlasting life And thus are we called sometimes sooner and sometimes later when it seemeth good vnto the Lord as appeareth in the parable of the householder who hired laborers into his vineyard some at the dawning of the day others at the third sixt and ninth howre Matth. 20. others at the eleuenth howre not long before the sunne setting as it is Matth. 20. A twofold calling generall and effectuall Moreouer this our calling is either commune and generall or els speciall and effectuall The general calling is whereby all indifferently good and bad elect and reprobate are outwardly inuited by the ministerie of the Gospell to imbrace the benefit of our redemption wrought by Christ which outward calling is vneffectuall to the wicked and reprobates because being inuited to the supper of the King they refuse to come that is they either altogether neglect the hearing of the heauenly ambassage of the Gospell or els contemne those inestimable benefits which are therein offered preferring before them the honors riches and pleasures of this life whereby it commeth to passe that the word of God findeth no place in their hearts but vanisheth away leauing nothing behinde it but the sauour of death to their more deepe condemnation § Sect. 2 The speciall and effectuall calling is VVhat our effectuall calling is that which is proper to Gods elect when as with the outward ministerie of the word wherein grace and saluation is offered to all beleeuers our Sauiour Christ ioyneth the inward operation of his holy spirit which openeth our deafe eares inlighteneth our blind vnderstandings and softneth and sanctifieth our hard and corrupt hearts so as we attentiuely heare truely vnderstand and by a liuely faith apply the doctrine of grace and saluation which is preached vnto vs whereby also we are separated from the world giuen to Christ and he to vs whereupon followeth that neere vnion whereby we being ingrafted into his body mistically doe become his members and he our head Effectuall calling proper to the elect That this effectuall calling is proper to those that are elected and shall be saued it appeareth by the parable of the supper where many outwardly inuited to the great supper of the king refuse to come Matth. 22.3.8 therefore are excluded from the mariage Mat. 22.3.8 And Rom. 8 30 the Apostle saith that whom he did predestinate them also he called and these also he iustifieth Rom 8.30 So Act. 13.48 it is said that as many as were ordained to euerlasting life beleeued at the preaching of Paul and Barnabas Act. 13.48 and therefore these onely were effectually called Ioh. 6.45 And Ioh. 6 45. our Sauiour saith that euery one who hath heard and hath learned of the father commeth vnto him So that outward hearing is not sufficient to bring vs to Christ vnlesse the father also inwardly instruct vs with his holy spirit opening our deafe eares inlightening our blynd vnderstandings inclining our willes and sanctifying our affections that we may attentiuely heare truely vnderstand and heartily imbrace the Gospell preached vnto vs. And this appeareth in the example of Lydia Act. 16.14 Act. 16.14 whose heart the Lord is said to haue opened that she might attend vnto the things which Paul spake and bee conuerted by which speech the holy Ghost implyeth thus much that her heart was as it were close shut and fast locked vp so as he could not receiue the word preached till the Lord had opened it by the inward operation of his holy spirit Which matter neede not seeme strange vnto vs seeing it is continually confirmed by our owne experience for how comes it to passe that many amongst vs heare the word preached from day to day and yeere to yeere and yet are neuer the nearer but still remaine as ignorant in their mindes as peruerse in their willes as corrupt in their affections as prophane in their liues as euer they were On the other side how hapneth it that some attentiuely heare Gods word treasure it vp in their memories and thereby haue their minds inlightned with the knowledge of God their wils inclined to holines and righteousnes their affections sanctified their liues reformed surely because the Lord doth ioyne in these the inward operation of his spirit with the outward ministerie of his word making it effectuall for their true conuersion whereas he leaueth the other to their owne corrupt affections and hardnes of heart And thus it appeareth that the elect onely are effectually called as for the wicked and reprobate though they heare the outward preaching of the word by which they are inuited vnto Christ yet they stubbornly refuse to come vnto him and reiect all the gracious promises of the Gospell to their eternall perdition because the Lord leaueth them to their owne lusts and corruption not opening their hard hearts nor inclining their peruerse willes nor sanctifying their corrupt affections § Sect. 3 In the next place let vs consider Of the parts of effectuall calling and first of our separation from the world the parts of our effectuall calling the first is our separation from the world of which in former time wee were citizens and true members that from henceforth we should be of Gods household and family for naturally we are meere worldlings dead in our sinnes and to euery good worke reprobate liuing without God and seruing Sathan the world and the corrupt lusts of our flesh vntill it please the Lord to make choyse of vs among many other calling and separating vs from this corrupt masse of mankind that he may make vs subiects first of his kingdome of grace and afterwards of his kingdome of glorie Of this our Sauiour speaketh Ioh. 15.19 Ioh. 15.19 If you were of the world the world would loue his owne but because you are not of the world but I haue chosen you out of the world therefore the world hateth you And the Apostle saith that after our calling and conuersion Eph. 2.19 we are no more strangers and forreners but citizens with the saints and of the household of God Now the Lord maketh this choyse of vs before others not for any respect of worthines or excellencie in vs more then in them but of his meere mercie vndeserued grace That the Lord calleth vs not for any respect of our own worthines and free good will neither doth he therefore intertaine vs into his Church and family because wee are alreadie or because hee knoweth we will bee hereafter holy and righteous but hauing freely called vs without any our deserts he doth also of his owne vndeserued
diuine nature both which are most necessarie for life and saluation is wrought for vs by vertue and power of the Deitie but it is deriued and communicated vnto vs by the humane nature of Christ According to that Ioh. 6.54 Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day And this is the vnion which is betweene Christ our head and vs his members by vertue whereof we haue sure interest and iust title both to Christ and all his benefits his obedience death and merits by which we are iustified sanctified and saued And so much concerning the parts of our effectuall calling the meanes whereby the Lord thus calleth vs Of the meanes of our effectual calling are first on Gods part the preaching of the word which is made effectuall by the inward operation of his spirit first to mollifie our hard hearts and truly to humble vs by setting before vs our sinnes and corruptions and this is done by the preaching of the law and after wee see our inabilitie and insufficiencie of working our owne saluation we are thereby brought out of our selues to seeke for saluation in Christ Iesus applying him and his merits vnto vs by a true and a liuely faith and this is done by the preaching of the Gospell The meanes on our part is the sauing hearing of the word whereby our hard hearts are mollified and we truly humbled and brought out of our selues to seeke for saluation in Christ whereby also true faith is begot in vs wherewith wee applie Christ vnto vs and relie vpon him alone for our saluation And thus haue I shewed what our vocation is and the means therof Now let vs consider of those temptations which Sathan suggesteth into mens minds in respect of their vocation to the end hee may hinder them from the participation and fruition of Christ and his benefits whereunto in the preaching of the word they are called and inuited And these are of two sorts first those wherewith he assaulteth them who are not called secondly those wherewith he assaulteth them who are truly called and conuerted CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered § Sect. 1 THose who are not called hee tempteth diuers waies that he may hinder their effectuall calling Of the necessity of our effectual calling and first he laboureth to perswade them to neglect this their calling as a thing not necessarie and to contemne the ministerie of the word which is the meanes whereby we are effectuallie called But we are to withstand these temptations and to this end wee are first to know that before our effectuall calling wee are not true members of the Church though wee may outwardly thrust our selues into this societie for what els is the Church but that companie or congregation which is truly called and selected out of the world and from hence it hath it name for it is called Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the calling thereof vnlesse therefore we be called we are not members of the Church and if wee bee out of the Church there is no saluation for our Sauiour gaue himselfe for his Church alone and he is the Sauiour of his owne bodie Eph. 5.23.25 Act. 2.47 as it is Eph. 5.23.25 and he addeth daily vnto the Church such as shall be saued as it is Act. 2.47 Moreouer vnlesse we be truly called we shall neuer be truly iustified and without iustification there is no glorification Rom. 8.30 for this is the goldē chaine of our saluatiō as appeareth Rom. 8.30 Lastly wee can neuer come vnto Christ nor communicate with him in any of his benefits nor receiue any sanctifying and sauing grace of Gods spirit till by the grace of God wee are made partakers of this holie calling for naturally wee are meere worldlings destitute of all grace and goodnesse and so we remaine till by this holy calling we are separated from the world and ingrafted into the bodie of Christ by whose spirit we are quickened who were dead in our sinnes and haue sanctifying graces begotten nourished and increased in vs. Seeing therefore this our effectuall calling is so necessarie let not Sathan perswade vs to neglect it neither let vs when the Lord inuiteth vs to this royall feast pretend excuses one that he must goe see his farme Matth. 22. Luk. 14. another that hee must goe trie his oxen a third that he must goe about his merchandize and a fourth that he is hindred by a carnall mariage for if we will not come when the Lord inuiteth vs like vnworthie guests we shall be shut out of the doores and not suffred to be partakers of this banquet of eternall blessednesse Psal 95.7.8 Whilest today we heare his voyce let vs not harden our hearts for hee hath not promised that he will call againe to morrow whilest now he standeth at the doore and knocketh and calleth for entrance let vs hearing his voyce open the doore of our hearts that he may come in and sup with vs and we with him Reuel 3.20 for if vnkindly wee denie him entertainment we can haue no assurance that hee will returne againe to such churlish and vngratefull hoasts In a word seeing the Lord passing by many other in the world maketh choise of vs calling and inuiting vs to the participation and fruition of eternall blessednesse and happinesse let no worldly businesse though it seeme as necessarie as the burying of our deare father Matth. 8.21 hinder vs from harkening and obeying this heauenly call let no transitorie trifle stay vs from comming to God when hee offreth to make vs good assurance of his royall kingdome for though many things bee conuenient yet one thing is necessarie and thrice happie are they which make choise of the better part § Sect. 2 Sathans temptations whereby he moueth vs to neglect the meanes of our effectuall calling But it is impossible that euer we should be truly called vnles we carefully vse the meanes when the Lord offreth them vnto vs and attentiuely listen vnto the Lords voyce when hee inuiteth vs to come vnto him and therfore Sathan laboureth not so much to perswade vs that our vocation is in a thing vnnecessarie vnto saluation seeing this is manifestly repugnant to plaine testimonies of scriptures as to mooue vs to neglect the meanes whereby we are called namely the ministerie of Gods word partly working vpon our inbred corruption which not conceiuing the things of God condemneth them of foolishnes and not being delighted with those things which it vnderstandeth not they seeme irksome and tedious and partly inticing vs with the commodities and pleasures of the world which are more pleasant to carnall men than their meate and drinke hee causeth vs to spend that time in our earthly businesses or vain delights which we should bestow in the hearing of Gods word whereby we should be effectually called that is separated
from the world and ingrafted as liuely members into the bodie of Christ Iesus Motiues to perswade to the diligent hearing of Gods word The first motiue Let vs therefore strongly arme our selues against this temption as being most pernitious vnto our owne soules and to this end let vs briefly consider of some reasons whereby wee may be stirred vp diligētly to frequent Gods holy assemblies to be made partakers of this heauenly ambassage First therefore were are to know that the ministerie of the word is Gods owne ordinance which he hath instituted and ordained for the gathering together of the Saints and building the bodie of his Church Eph. 4.11.12 as appeareth Eph. 4.11.12 Neither doth he vse ordinarily any other meanes especially where this is to bee had for the true conuersion of his children and for the working of the sanctifying graces of his spirit in them And therefore though he could by extraordinary meanes haue sufficiently instructed the Eunuch in the waies of saluation yet he would not but rather vseth his owne ordinance and sendeth Philip to preach vnto him Act. 8. Though hee could haue illuminated the eyes and vnderstanding of Paul Act. 8. Act. 9.6.17 by the immediat worke of his spirit yet hee chose rather to send him to Ananias Act. 9.6.17 Though hee could by the ministerie of his Angel haue sufficiently infourmed Cornelius in things necessarie to saluation yet he would not offer so great disparagement to his owne ordinance Act. 10.5.6 and therefore he causeth him to send for the Apostle Peter Act. 10.5.6 And therefore if wee would haue any assurance of our effectual calling and true conuersion vnto God let vs with all care all diligence heare the word of God preached vnto vs. The second motiue Secondly let vs consider that it is euen God himselfe who speaketh by the mouthes of his Ambassadours and that they come not in their owne names but in Christs stead to intreate vs that we would be reconciled vnto God 2. Cor. 5.20 as it is 2. Cor. 5.20 that though they bee but earthen vessels yet they bring from the world and is yet hid to those that perish 2. Cor. 4.7 2. Cor. 4.7 And hēce it is that the Prophets being to pronounce their prophecies still begin with The word of the Lord and Thus saith the Lord and God himselfe sending Ieremie to preach saith that he had put his words into his mouth Iere. 1.9 Iere. 1.9 Whosoeuer therefore refuse to heare the word of God preached refuse to heare the Lord himselfe as our Sauiour plainly affirmeth Luk. 10.16 He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and what hope can they haue of comming vnto God who cannot endure to heare his voyce calling them vnto him § Sect. 3 Thirdly The third motiue 2. Cor. 5.18 the titles which are giuen vnto the word in the Scriptures may serue as strong arguments to moue vs carefully to heare the same for it is called the ministerie of reconciliation whereby we are reconciled vnto God 2. Cor. 5.18 and therefore without it there being no other ordinarie meanes of reconciliation we remaine still Gods enemies It is called the Gospell of peace Eph. 6.15 Eph. 6.15 without which wee haue neither peace with God nor the peace of conscience It is called the word of grace Act. 14.3 and 18.32 because it is the meanes whereby the Lord deriueth vnto vs his grace and mercie Act. 14.3 and all the spirituall graces of his sanctifying spirit Phil. 2.16 Act. 13.26 It is called the word of life Phil. 2.16 and the word of saluation Act. 13.26 because it is the meanes wherby we are saued out of the hands of spirituall enemies and are certainly assured of euerlasting life and happinesse Matth. 13.44 It is called the kingdome of God Matth. 13.44 because thereby we are brought first into the kingdom of grace and afterwards into the kingdome of glorie It is that heauenly seede whereby we are begotten vnto God in which respect the ministers thereof are called spiritual fathers 1. Cor. 4.15 1. Cor. 4.15 and therefore without it wee can neuer be regenerated and borne vnto God It is the foode of our soules euen milke for babes 1. Cor. 3.2 Heb. 5.12 and strong meate for men of ripe yeares 1. Cor. 3.2 Heb. 5.12 whereby we are nourished vnto euerlasting life and therefore let vs not refuse this heauenly foode like waiward children when our heauenly father offreth it vnto vs for so our soules being hunger-starued nothing can follow but eternall death and destruction It is the phisicke of our soules whereby being sicke in sinne they are cured and restored for as Christ is our heauenly physition so is his word the potion which hee giueth to purge vs from our corruptions and the preseruatiue which confirmeth vs in health and preserueth vs from the leprous infection of sinne yea this physick is so soueraigne that though with Lazarus were haue lien dead in our graues foure daies that is continued long in our naturall corruptions yet this physicke being applied will raise vs vp to newnesse of life and therefore those who neglect this diuine physicke are subiect to all infection of sinne and being infected can neuer attaine to their health againe It is the square and rule of our liues from which we must not decline neither on the right hand nor on the left Deut. 5.32 Deut. 5.32 and therefore without it our workes must needs be crooked in Gods sight It is a lanthorne to our feete Psal 119.105 and a light vnto our paths Psal 119.105 whereby wee are guided in the waies of holinesse and righteousnesse which leade vs to euerlasting happinesse which being taken away we shall walk in darknesse and be euery step readie to fall into sin and eternall destruction It is the sword of the spirit wherewith we defend our selues and offend our spirituall enemies Eph. 6.17 Eph. 6.17 which being neglected or not skilfully vsed we shall lie open to all thrusts and blowes and be easily ouercome In a word it is profitable for all vses as being the onely ordinarie meanes ordained to conuey vnto vs all good and to preserue vs from all euill and therefore great folly it is for any man to contemne it or to preferre before it vaine pleasures or trifling commodities which also are momentanie and vncertaine § Sect. 4 Fourthly The fourth motiue the manifold benefits which by the word of God are deriued vnto vs may serue as a strong argument to stirre vs vp to the diligent and carefull hearing thereof for first thereby we become true members of the Church out of which there is no saluation and being ingrafted into the body of Christ are made partakers of all his benefits And this appeareth Eph. 4.11.12 Eph. 4.11.12 where the Apostle sheweth that the end of the ministerie is for the gathering together
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
extraordinarie blessing of God wee may goe with Elias fortie daies in the strength of one meale yet if we feede no oftner when the Lord graunteth vnto vs plentifull prouision of the spirituall foode our soules will be hungerstarued Neither let our often receiuing of this heauenly nourishment cause vs with the vnthankfull Israelits to loath it or like wayward children or impacient sicke patients spit it out of our mouthes againe for if our appetites be thus cloyed through a surfet of satietie surely we are to feare least the Lord who is a cunning physition will prescribe vs a long fast till we haue recouered our stomackes as he threatneth Amos 8.11 I will send a famine in the land Amos. 8.11 not a famine of bread nor a thirst of water but of hearing the word of the Lord. And then we shall wander from sea to sea and from the North euen to the East shall we runne to and fro to seeke the word of the Lord and shall not finde it § Sect. 6 Lastly That we should often heare though we had sufficient knowledge though it should be graunted that we had attained vnto such a measure of knowledge that we should neede no more yet are there many reasons why we should continually heare Gods word with as great diligence as euer we did for the end of our hearing is not onely to know but also to practise not only to informe our iudgements but also to reforme our affections not onely to beget the graces of Gods spirit in vs but also to nourish and increase them not onely to teach vs what we should doe but also to stirre vs vp to the doing thereof and the word of God is not onely a light for our feete to shew vs the way but also a pricke in our sides to make vs goe in the way and a bridle in our mouthes to keepe vs from wandering it is not onely profitable to teach but to improue to correct and instruct in righteousnes That the man of God may be absolute being made perfect vnto all good workes 2. Tim. 3.16 as it is 2. Tim. 3.16 it is not onely profitable for doctrine but for edification exhortation and consolation as appeareth 1. Cor. 14.3 And therefore it is not sufficient to come once or twice to the assemblies of Gods saints 1. Cor. 14.3 but we must aboue all things desire with the prophet Dauid that we may dwell in the house of the Lord all the daies of our life Psal 27.4 to behold the beautie of the Lord and to visit his temple Psal 27.4 For though our knowledge be neuer so great yet so long as we haue any sinne hanging on or any grace imperfect in vs we had neede to be continuall hearers of Gods word for the suppressing of the one and perfecting of the other CHAP. XIX Sathans temptation whereby hee perswadeth men that the Scriptures are not Gods word answered § Sect. 1 THe second temptation which Sathan suggesteth into mens mindes The temptation to the end he may moue them to neglect the hearing of Gods word or though they doe heare it to reiect it through vnbeliefe he thus frameth What folly is it to take such paines in hearing the scripture and what madnes is it so stedfastly to beleeue it seeing thou knowest not whether it be Gods word or the subtill deuise of mans braine to keepe the people in awe and to restraine them from such secret faults as other humane lawes ratified and confirmed with temporall and outward punishments and rewards cannot keepe them from because the lawes of princes cannot no more than the lawgiuers themselues either fore see preuent or punish any faults and offences which are not open and manifest why shouldest thou thereby be moued to forsake thy delightfull sinnes and to imbrace vnpleasant godlines to abandon thy pleasures and to vndertake an austere and strict course of life seeing thou knowest not whether the scriptures be true or false the word of the euerlasting God or the inuention of mortall man The ansvvere that all religion dependeth vpon the authoritie of the Scriptures Against which temptation it behoueth euery man most carefully to arme himselfe as vndermining the very foundation of all true religion for take away the authoritie of the scriptures and you shall open a wide dore to all carnall worldlines beastly epicurisme and diuelish atheisme they being the onely true rule of vertue whereby we are directed to chuse the good and refuse the euill the scepter of God whereby he ruleth all the subiects of his kingdome which being reiected we giue ouer our selues to be ruled by the diuell and the lusts of our owne flesh the light of our eyes without which wee are blind and walke in darkenes the foode of our soules which being taken away they languish in all spirituall graces and fall into miserable death and destruction and the sworde of the spirit whereby wee defend our selues and beate backe our spirituall enemies which being plucked out of our hand we are easily vanquished and led captiue vnto all sinne and wickednes § Sect. 2 Reasons to proue that the scripture was indited by Gods spirit 1. The antiquitie of the scriptures And that we may be the better prouided against this temptation let vs propound some reasons whereby gainesayers may be conuinced and Gods children perswaded of the truth and authoritie of the scripture The first argument to proue the scriptures to be written by the motion and reuelation of Gods spirit is the antiquitie thereof for whatsoeuer religion is most auncient that proceedeth from God but the religion contained in the scriptures is of all other most auncient and therefore God was the author thereof The first part of this reason is cleere and manifest for seeing man was created for Gods glorie to the end he should worship and serue him and could not performe acceptable worship and seruice vnto God vnlesse he reuealed his wil vnto him therfore that man might attaine vnto the end of his creation it was necessarie that the Lord should from the beginning reueale vnto him his true religion whereby he might know how to worship and serue him according to his will And consequently the first and most auncient religion is the true religion which proceeded from God and all other are false and counterfait which are disagreeing and repugnant hereunto seeing Gods will is one and the same constant and immutable The second part of this reason namely that the religion deliuered in the scriptures is of all others most auncient is of vndoubted truth for it is within a few daies as auncient as the world it selfe taking it beginning from mans creation and so continuing in a constant and vnchangeable course vnto this day Now all other religions are but new and vpstart in comparison hereof taking their beginnings diuers thousand yeares since the creation yea euen the Gods themselues which they worship which intruth were men like themselues
had their beginning for the most part long since the time of Abraham as their owne histories manifestly declare Neither did any other religion of the heathen continue one and the same for that which one receiued another reiected that which one confirmed another changed and time hath worne them all out leauing scarce any small remnants or reliques of them And therefore all other religions sauing that which is deliuered in the scriptures are false and counterfet and this only the truth of God § Sect. 3 2. Reasons taken from the puritie and perfection of the Scriptures Secondly the puritie and perfection of the scriptures doe euidently shew that they are the word of God indited by his holy spirit for they manifest vnto vs the onely true God and propound him alone vnto vs to be worshipped expressing also the manner and meanes of his seruice from which we must not decline on the right hand or on the left but all other religions teach vs either to worship many Gods which is a thing absurd in reason and contrarie to the light of nature as diuers of the wisest philosophers well discerned or to worship the true God not according to his reuealed will but according to their false imaginations erroneous superstitions Now nature reason and experience it selfe teach vs that there is no wise King but will set downe rules and lawes according to which he will be serued and obeyed and not leaue it to euery ones fantasie and vaine imagination and shall we thinke God lesse wise then man that he should not haue a perfect law for the gouernment of his people but suffer euery man to follow his owne blind conceite and ignorant superstition § Sect. 4 3. Reasons taken from the sinceritie of the writers of the Scriptures Thirdly the sinceritie and vprightnes of the writers of the holy scriptures is a manifest argument that they were guided and directed by Gods spirit for they deliuer nothing in their owne name but in the name of the Lord not arrogating any praise vnto themselues but ascribing all glorie vnto God neither did they in their preachings or writings seeke themselues or ayme at any worldly benefit nay rather they were content to be contemptible subiect to scoffes and taunts yea to offer themselues to death and depriuation of all worldly felicitie for the truth of God which they had deliuered And whereas diuers of them might haue liued in all pompe if they would haue followed the times winked at the sinnes of rulers and suppressed the word of the Lord which they had receiued of him they chose rather to suffer persecution yea death it selfe then they would keepe backe any of the counsell of God as appeareth in the example of Esay Ieremie Ezechiel Michaeas Zacharias Aâ—nos and many others of the Prophets and Apostles Neither doe they in their writings abstaine onely from seeking their owne glorie and praise but also set downe those things which might tend to their discredit to the end God might be glorified in their infirmities the truth confessed and preserued and the Church of God benefited when by seeing the weakenes of the most strong they are kept from presuming on their owne strength and from desparing in Gods mercie And thus Moses concealeth not the fall of our grand parents the drunkennes of Noah the incest of Lot the lie of Isaack the whoredome of Iudas nay which more neerely concerned him he plainely reuealeth the horrible and bloodie sin of his grandfather Leuy Gen. 49.5.6 and Simeon in murthering the Sichemites and the curse of their father Iacob pronounced against them for this their outrage Genes 49.5.6 which could not in humane reason but be dishonorable to his stocke progenie and offensiue to all who were of that tribe furthermore he displayeth the corruptions imperfections and often rebellions of that people whose saluation hee preferred before his owne soule he spareth not to set downe the Idolatrie of his own brothur Aaron nor the sinne of his sister Miriam in murmuring against him nor of Aarons sonnes in offering with strange fire Nay hee leaueth the remembrance of his owne sinne of impatiencie and vnbeliefe for which hee was debarred from entring into the land of promise vnto all posterities as a perpetuall note of his owne weaknesse and infirmitie Neither sought he at al his own glorie and the aduancement of his posterity but the glory of God the good of the church as may hereby appeare in that when the gouernment was established in his hand he doth not make his owne sonnes his successours but Iosua his seruant because God had so appointed it The like may be said of Ieremie who hath in his prophecie left recorde of his murmuring and impatiencie Ierem. 20. Iere. 20 Of Ionas who hath set downe his owne rebellion punishment and repining against God Of the apostle Paul who hath not spared to call himselfe a cruell persecuter and chiefe of al sinners Now we know that naturally we desire to conceale the faults of our friendes and kindred and we count him an euill bird that defileth his owne nest naturally we seeke our own praise and the aduancement of our children and can brooke â—othing lesse than that our faults should bee diuulged and become table talke and therefore this detection of their owne and their friends falles and faults could not proceed from nature or any worldly policie but from the direction of Gods spirit which ouerruled their affections and tooke away all partialitie § Sect. 5 The fourth reason taken from the concent of the diuers writers of the Scriptures Fourthly the wonderfull concent which is amongst the diuers writers of the Scriptures doth euidently shew that they were guided and directed by one and the same spirit of God for whereas it is truly said of other men Quot homines tot sententiae Looke how many men there be and so many mindes there be wherof it commeth to passe that euery writer almost varieth from another gainsaying and confuting that which another hath deliuered that so out of the ashes of their credit and reputation they may build a monument of their owne fame the quite contrarie is to be obserued in the writers of the scriptures who successiuely writing one after another the space of diuers thousand yeeres doe notwithstanding consent together in the same truth the later ratifying and confirming that which the former had deliuered without any alteration opposition or emulation as though they were diuers hands set on worke by the same soule which could not possibly come to passe vnlesse they were ouerruled by Gods spirit § Sect. 6 The sift reason taken from the wonderfull preseruation of the Scriptures against all oppositions Fiftly the mightie oppositions which haue been made by the diuell and his wicked impes against this doctrine of the scriptures and yet al in vaine doe euidently shew that they are Gods word and truth the patronage and protection whereof he hath himselfe
vndertaken aboue al humane reason and power For hath not the diuell in former times and doth hee not still at this day oppose himselfe against the word of God and doe not his cursed instruments vngodly men the more they exceed in wickednesse the more bend their whole power malitiously to oppugne this truth persecuting the children of God for this cause onely that they are professors and practizers of Gods true religion And whence proceedeth this malitious opposition but from this that the scriptures are the word of God and therefore as they hate and oppose themselues against God himselfe so also against his word and because they know that by this light their workes of darknesse are discouered therefore they labour to put it cleane out that their wickednesse may not be descried because it is pure and holie they cannot endure it they themselues being corrupt and wicked because it is the rule of iustice which sheweth the crookednes of their waies they would if they were able burne it or cut it in peeces because it is the word by which they are condemned therefore they loathe as much to heare it as the prisoner doth abhorre to heare the sentence of the iust Iudge And hence proceedeth their opposition and oppugning of the holie scriptures with all their force and might but all in vaine for the more the diuell and wicked men rage against the word of God the more by the almightie power of God supporting it the glorie thereof appeareth and spreadeth it selfe ouer the face of the earth the more they labour to keepe it downe the more it florisheth And as they who goe about to stop the current of a mightie riuer doe but make it to swell the higher and ouerflow all the countrey whereas before it was contained within the compasse of his owne bankes so when Sathan and his wicked impes do seeke to stay this heauenly streame which floweth from Gods Sanctuarie and labour might and maine to hinder the passage propagation of Gods truth the more it spreadeth it selfe maugre their malice and ouerfloweth the whole earth And whence can the defeating and frustrating of this powerful violence proceede but from a greater power euen the power of God for though all men should combine themselues together they were vnable to resist Sathans rage or protect the word of God from vtter ruine onely the Lord whose power is omnipotent could thus vphold it and make it preuaile against all the power of hell And as the Lord by preseruing and defending the scriptures from the beginning vnto this day doth euidently shew that they are his own word and reuealed wil so also by punishing euen in this life with vtter ruine and destruction al those who haue most violently and malitiously opposed themselues against it and persecuted the Saints of God for the profession hereof as may appeare notably in the examples of Antiochus Epiphanes Herod Nero Domitian Dioclesian Iulian the apostata and many others who by their shamefull and horrible deaths testified and prooued the scriptures to bee the truth of God which they had oppugned and persecuted the whole course of their wicked liues § Sect. 7 Sixtly the Lord hath approoued the scriptures to bee his truth by wonderfull miracles The sixt reason taken from miracles which Sathan himselfe cannot so much as imitate as by giuing the blind their sight raising the dead to life turning backe the course of the Sunne in the firmament diuiding the sea in two parts and such like which miracles were wrought by the almightie power of God to this end that the faithfull might be confirmed in the assurance of Gods truth and the wicked conuinced But against this Sathan will be readie to suggest that there were neuer any such miracles as are recorded in the scriptures To which I answere that these miracles were not done in a corner or in hugger mugger but in the presence of great multitudes otherwise the Prophets and Apostles who were but meane and simple men should haue laboured in vaine to haue perswaded men to haue embraced their doctrine and religion especially being so contrarie to humane wisedom and our natural disposition and affections if they had onely themselues reported or brought some few witnesses of their miracles wrought and not publikly shewed them to all the people Moreouer seeing this doctrine hath had so many enemies from the beginning it is not probable but that they would haue exclamed and written against the writings of the Prophets and Apostles as soone as they were published for writing such things as were neuer done but amongst all those who haue opposed themselues against the scriptures there is no man so impudent as to denie that such miracles were done of which so many were eye-witnesses nay contrariwise the Heathen themselues who neither knew God nor his true religion haue made mention of them in their writings and the Iewes who to this day withstand the worke of redemption wrought by Christ doe notwithstanding confesse that such miracles were wrought by Christ and his Apostles neither in truth are they able to gainsay them seeing they haue receiued this truth by tradition from their fathers and therfore they are driuen to confesse that Christ was a great Prophet though not the promised Messias § Sect. 8 Seuenthly the constant testimonie of innumerable Martyrs who haue sealed this truth with their dearest bloud The seuenth reason taken from the testimonie of Martyrs is a notable argument to assure vs that it is indeede the word of God for it is not likely that so many would so constantly and cheerefully haue suffred for their profession the most exquisite torments that wit and malice could inuent if the spirit of God had not certainly assured them that it was the truth of God and if it had not supported them in suffring these torments aboue all humane power and strength And whereas it may bee obiected that wicked men haue suffred also for their sects opinions and heresies we are to know that there is great differece betweene them first because the number hath been few who haue suffred for their seuerall sects and heresies but the Martyrs almost innumerable who haue suffred for the same truth secondly the same cheerefulnesse constancie and reioycing in their suffrings hath not bin in them who haue suffred for their errors which hath alwaies been obserued in Gods Saints And lastly these heretikes haue alwaies been confuted and conuinced of their errors and heresies before their suffrings whereas Gods Saints directed by his holie spirit haue stopped the mouthes of their aduersaries with the wisedom of Gods word which Sathan himselfe cannot resist and through violent rage being vnconuicted haue been led to the slaughter CHAP. XX. Other reasons to proue that the Scriptures were indited by Gods spirit taken from the Scriptures themselues § Sect. 1 THe eight reason to proue that the scriptures are the word of God The eight reason taken from the argument which
meanesse an ouerruling power in perswading without rendring reason or bringing any argument besides absolute authoritie and an vniuersall iurisdiction ouer all without difference or respect and that as well in regard of the secret thoughts as the outward actions doth manifestly shew that they are not the inuention of man but the word of God indited by his holy spirit § Sect. 3 But it may bee obiected Why the Scriptures were penned in a simple lowly and plain stile that if the Lord who is infinite in wisedome were the author of the Scriptures they would haue excelled all humane writings in conceit of wit and excellencie of phrase and stile as farre as God excelleth man whereas wee see that they are penned after a most simple plaine and vnpolished manner To which I answere that it doth not become a Prince to play the Oratour when he setteth out an edict nor to vse Rhetoricall figures and alluring perswasions when he hath to deale with his subiects but rather peremptorie commandements and plaine phrases full of grauitie and authoritie without all affectation and how much lesse should the chiefe commander of King and subiect vse such a stile as sauoured any whit of humane eloquence seeing it better beseemeth his maiestie plainly to commaund than to perswade or allure with inticing speeches Secondly the Scriptures were penned by the holy Ghost not onely for the wise and learned but also for the simple and ignorant and therefore howsoeuer the Lord in the profunditie of his wisedome could haue written in such a loftie stile as would haue filled euen the most learned with admiration yet hee vseth a simple easie stile fit for the capacitie of all because it was for the vse of all and necessarie to saluation to be vnderstood of all sorts and conditions As therefore he frameth himselfe to our shallow capacitie in the penning of the Scriptures and speaketh not according to his vnsearchable wisedome but after the manner of men or els no man no not the most wise and learned could vnderstand him so he thought it fit to speake aswell to the capacitie of the simple as the wise because the knowledge of his word was no lesse necessarie to saluation to these than to the other and in his mercie and goodnesse hee vouchsafed as well milke to the babe as strong meate to those who were come to more ripe yeeres in knowledge and spirituall wisedome At which the wise and learned haue no reason to be offended seeing the saluation of one is as deare to God as of another and they may with greater facility vnderstand the Scriptures being plaine and easie which could not be vnderstood of the simple if they were penned in a lofty eloquent phrase And yet if they examine the Scriptures in the balance of a true iudgement they may finde food therein contained fit for their owne pallat and taste for vnder this humilitie they shall discerne more maiestie vnder this simplicitie more deepe wisedome vnder this vnpolished plainnesse more powerful perswasions to work vpon and incline the affections than in all humane writings whatsoeuer Thirdly humane eloquence and wittie sharpe conceits are not onely vnfitting the graue maiestie of our heauenly King but also needlesse in respect of the Scriptures themselues for what are they but Gods truth and what is more agreeable and beseeming truth than plainnesse and simplicitie For what needes beautie the helpe of painting or a precious Diamond much art to polish it seeing they are glorious in their own nature And what needs the truth of God which in it selfe shineth cleerely like the Sunne in his chiefest brightnes the goodly ornaments of humane eloquence which would but darken the beames thereof Or what needes that which is heauenly and diuine any helpe from that which is earthly and carnall to commend it to mans iudgement No no the flowers of Rhetoricke and helpe of wittie Sophistrie is more fit for Tullies orations whereby oft times a good cause is made bad and a bad one good right wrong and wrong right than for Gods diuine truth which like the Sunne shineth most gloriously when it is bare naked Lastly it is to be obserued that the Lord in his wisedome doth manifest his power in weaknesse his maiestie in basenes and his wisedome in foolishnes to the end that weaknes basenes and follie may serue as foiles to make his power maiestie and wisedom appeare to vs more glorious though in truth in themselues they are infinite and nothing can be added to their excellencie But because wee lie groueling on the earth and are readie to ascribe al to the inferiour means and nothing vnto God therefore the Lord chuseth weake and simple meanes that his own power and wisedome may be in them more manifest For example if the Lord had penned the Scriptures in such an eloquent stile as would haue rauished the readers with delight we would like fooles haue stood admiring at the curious worke of the casket and neuer opened it to looke vpon the precious iewel therin contained haue bin so much affected with the words that in the meane time we would haue neglected the matter but when this treasure is brought vnto vs but in an earthen vessell when this beautifull feature is cloathed in meane attire and the diuine wisedome of God set foorth in an humble and simple stile wee leaue shadowes and behold the substance neither doe we rest in the outward letter but search after the inward truth So also if the Lord had in the penning of the Scriptures vsed inticing eloquence or affected humane learning men would haue been readie to haue said that by the force thereof so many were drawne or inticed to embrace religion and to spend their liues in Gods seruice but when as in outward shew there is nothing but vnpolished plainnesse and simple rudenesse by which neuerthelesse the hearers vnderstanding is more inlightened his wil more powerfully inclined his affectiōs more strongly ruled than by all the eloquent perswasions which wit and learning can inuent they are driuen to confesse that the wisedome of God is hidden vnder this simplicitie his power vnder this outward weaknes and that the Scriptures haue their vertue and force not from the inticing speech of mans wisedome and excellencie of words but from the power and plaine euidence of Gods spirit who was the author and inditer of them § Sect. 4 The tenth reason The tenth reason taken from the Contents of the Scriptures which in many things are aboue the reach of humane reason to proue that the Scriptures are not the inuention of man but the word of God indited by his spirit is that many things contained therein are aboue the reach of humane vnderstanding and so deepe that mans wisedome and reason cannot conceiue them nor search them to the bottome For example though all men know by the light of nature that there is a God seeing this truth is written in large characters in the
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
been said I might adde the testimony of heathen writers who in their seueral times haue in their writings made mention of the most principal things which are contained in the story of the Bible but as we neede not the helpe of a candle to see the sunne which more sufficiently sheweth it selfe by his own light so this glorious light of Gods truth is in it selfe so cleere and manifest that it needeth not the testimony of Infidels to confirme it vnlesse it be to those who farre exceede them in infidelitie And that noble learned and religious Gentleman Philip Mornay in his bookes of the Trunesse of Christian Religion hath eased me of this labour from whose neuer wasting candle I haue borrowed the chiefest part of my light in the handling of this question CHAP. XXI That the testimony of Gods spirit doth onely perswade vs that the Scriptures are the word of God ANd these are the arguments whereby all gainesaiers may be conuinced who deny the Scriptures to be the word of God and his infallible trueth but though they are sufficient for the conuiction of all opposers and for stopping the mouthes of all Atheists Epicures and meere naturals yet notwithstanding not any of these nor al these are in themselues sufficient to beget faith in the heart of any or to perswade him with full assurance to beleeue that the Scriptures are the word of God vnlesse there be adioyned vnto thē the testimony of Gods spirit which doth not only conuince but also throughly perswade vs of this truth and this alone in it selfe is al-sufficient though we neuer heard any other of the former reasons for the working of faith in vs and a full perswasion of this truth § Sect. 1 That all other arguments are insufficient without the testimony of Gods spirit That all other arguments are without this vnsufficient hereby it is more then manifest in that not many wise nor many learned in the world doe beleeue the Scriptures which is the cause why they doe not submit themselues to the obedience thereof whereas if faith might be wrought in men by force of arguments or naturall reason Matth. 11.25 they who best conceiue them would most easily be perswaded by them but contrariwise we see that these things are hid from the wise and prudent and are reuealed vnto babes not by meanes of naturall reason but by the testimony of Gods spirit For naturally we are all blind in spirituall things neither can the naturall man discerne the things of the spirit of God neither can he know them 1. Cor. 2.14 because they are spiritually discerned as it is 1. Cor. 2.14 and therefore though the Scriptures be the glorious light of Gods truth shining as bright as the sunne in the firmament to those whose eyes are inlightened with Gods spirit yet to those who continue in their naturall blindnesse and were neuer annoynted with the precious eye-salue of Gods spirit this glorious light appeareth not no more than the sunshine to those who want their sight and hence it is that they grope at noone dayes And as the poore woman of whom Seneca speaketh being suddainely in the night stricken with blindnesse desired the next day to vndraw the curtaines and open the windoes that shee might see whereas the cause of her not seeing was not want of light but want of eyes So these men who are stricken with naturall blindnesse complaine that they cannot see the glorious light of Gods truth shining in his word and therefore desire to haue it cleered by taking away the clouds of obiections which seeme to shadow it and by adding vnto it the light of humane reason but the truth is the fault is not in this glorious light which alwaies shineth but in their blindnesse who cannot discerne it and yet such is the pride selfe loue and vaine opinion which euery one hath of his owne gifts that they will sooner imagine that the sunne wanteth light than they eyes to looke vpon it § Sect. 2 True it is that by the former reasons they may be conuinced Other arguments conuince but not perswade so that they haue nothing to obiect and perhaps they may bee brought to haue a good opinion of the Scriptures to a doubtfull conceite that they are the word of God in deede they may with the two Disciples which trauailed to Emaus when they heare the Scriptures interpreted haue their harts burne and throb within thē imagining that which they heare to be more than the word of mortall man and as the blind man in the Gospell when his eyes were a little illuminated by our Sauiour discerned men not as men but as moouing trees so they may in some confused manner know and acknowledge the Scriptures to be the word of God but before Christ hath fully opened their eyes and by the precious eye-salue of his spirit hath dispelled their naturall blindnesse they wil neuer certainely be perswaded nor assuredly beleeue that the Scriptures are not the word of man but the infallible truth of God For it is not in mans power to beget faith in any neither is it grounded vpon any natural reasons or perswasions but it is the supernaturall gift of Gods spirit who illuminates our vnderstanding and inclines our will so that we see and stedfastly beleeue that trueth which it deliuereth as appeareth Ephes 2.8 2. Thes 1.11 Ephes 2.8 2. Thes 1.11 And when we haue this testimony of Gods spirit in our hearts it will certainely perswade vs of this truth Gods spirit fully perswadeth vs of this truth 1. Cor. 2.15 though we had no other reason as appeareth by testimonies of Scripture and by our owne experience For the first it is said 1. Cor. 2.15 That the spirituall man that is he who is indued with Gods spirit iudgeth all things and yet himselfe is iudged of no man So 1. Iohn 2.27 But the annoynting which ye receiued of him 1. Ioh. 2.27 dwelleth in you and ye neede not that any man teach you but as the annointing teacheth you all things and verse 20. Vers 20. But ye haue an oyntment him that is holy and ye haue knowne all things Where by hee vnderstandeth the spirit of God 1. Cor. 2.10.12 which searcheth all things euen the deepe things of God which spirit is giuen vnto vs that we might know the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 So our Sauiour promiseth to send a comforter vnto vs Ioh. 16 7.13 as it is Iohn 16.7.13 And in deede who is more fit then the spirit of God to confirme vs in the assurance of that truth which he himselfe hath indited and inspired or who can better iudge of the things of God then the spirit of God who can better informe vs in this truth then hee who is the spirit of truth And therefore if we haue the testimony of Gods spirit in vs we shall neede no other witnesse nor any
reasons inuented by mans wit to confirme vs in this truth that the Scriptures are the word of the euerliuing God Gods spirit perswadeth vs of this truth by our owne feeling and experience For whosoeuer are indued with Gods spirit doe also by their owne experience sensibly feele by the effects and operation of the scriptures in themselues that they are not the word or inuention of mortall man but the word of the almightie and most wise God for when they perceiue that the eyes of their vnderstanding are illuminated which before were blind and full of darkenes that their will is inclined to the obedience of Gods commaundements which before was stubborne and rebellious that their heart is become soft and tender so as like the heart of Iosias it melteth at the preaching of the law which before was obdurate and more hard then the Adamant that their conscience which was dead and seared is now readie to checke controule them when they commit any sinne and to allow and approue all good actions that their affections are cast in a new mould so that whereas heretofore they loued nothing but the world and worldly things now their loue is fixed on the Lord and those things that are aboue and whereas nothing was more odious in former times then vertue and godlines nothing more pleasing then finne and the delights thereof now contrariwise nothing is more lothsome then sinne nothing more sweete and delightfull then obedience to Gods commaundements and when they further consider that this great alteration is made in them onely by the hearing of Gods word preached they neede no further perswasions nor other instructor to teach them that the scriptures were penned by the diuine operation of Gods spirit seeing the word of mortall man could neuer make such a change in them nor any thing else but the word of the euerliuing God which at the first was alone sufficient for their creation and generation and now onely of power sufficient for their regeneration and new birth Ioh. 9. As therefore the blind man reasoned with the Pharisies Iohn 9 not with any farre fetcht reason but from his owne experience to proue that our Sauiour was not a notorious sinner as the Pharisies accused him but some great Prophet sent from God saying doubtles this is a maruelous thing that ye know not whence he is and yet he hath opened mine eyes and if this man were not of God he could haue done nothing so may we reason with those who affirme that it cannot be knowne whence the scriptures came from God or man vsing this argument taken from our owne experience saying doubtles this is a meruelous thing that ye doe not know whence the scriptures are seeing they haue opened mine eyes which were blinde from my birth inclined my wil to obedience which before was rebellious softned my heart and sanctified and quite changed mine affections so that I now loue that good which before I hated and hate that euill which before I loued and am delighted with those holy exercises which heretofore did most displease me and am displeased with those vaine pleasures and filthie sinnes which in times past did most delight me and therefore if it were not of God it could haue done no such thing if it were not inspied and indited by his holy spirit and made effectuall by the vertue and power thereof it could neuer haue wrought in me such strange alterations CHAP. XXII Sathans temptations suggested against the translations of holy Scriptures answered § Sect. 1 ANd somuch for answering Sathans second temptation whereby he laboreth to make men neglect the hearing of Gods word That the Scriptures are truly translated that so they may neuer be effectually called Now thirdly if he cannot perswade men that the Scriptures are not the word of God that so he may take away all the authority thereof then he will take exceptions against the translation suggesting into their minds that though the Scriptures bee the word of God as they were penned in their own proper languages by men inspired by his spirit yet for ought they know being vnlearned the Scriptures may be corruptly translated altered from their first originall and things added and detracted at the translators pleasure To this I answere that not onely professors of religion but also Pagans Infidels Epicures and Atheists who are euen the very limmes of the diuell haue been skilfull and learned in these languages and therefore if the translations were not neere the originall who could stop their mouthes from inueighing against such falsehood Who could restraine them from declaiming against such corruption seeing they so hate and abhor this truth as that they wish the vtter extirpation thereof and with extreame malice oppose themselues against it persecuting and murthering to their vttermost power whosoeuer imbrace and professe it Moreouer we knowe that the Iewes who more malitiously maligne Christians and christianity than the Turkes and Pagans doe notwithstanding agree with vs in the translation of the old Testament and can take no exception against the new Thirdly there hath been euer since Christs comming many sectaries and heretikes who for the maintenance of their opinions haue but sought to corrupt some few places of the Scriptures but still God hath raised vp some godly learned in the originall tongues who haue confuted them and cleered the text how therefore in such diuision and vehement discord should such a thing be concealed How should any corrupt the whole Scriptures or any principall places seeing there is such controuersies from time to time about euery letter and syllable Lastly this truth of the Scriptures hath been sealed and confirmed with the blood of many Martyrs who haue been excellently learned in the originall tongues and who can imagine that they would haue been so foolish as to haue giuen their liues for the maintaining that truth which is contained in the Scriptures as we haue them translated if they thought them corrupted and falsified in the translation § Sect. 2 But the tempter will obiect that the translations exceedingly differ one from another Of the difference of translations and therefore some of them must needs bee false and who would ground his faith vpon any vntill hee know which is the best and truest I answere that though there be diuers translations and one better than another yet euen that which is most corrupt and imperfect is sufficient to instruct vs in the knowledge of God and in the principles of Christian religion neither is there amongst them all many errors which concerne the articles of our faith or come neere the substance of doctrine which we are bound to beleeue for all the translatours haue laboured to conforme their translations according to the analogy of faith and though they haue not in all places deliuered the proper sense yet they haue endeauored to come as neere it as they can and where they haue fayled it is rather in circumstances than in
may wholy be ascribed to his owne free grace who calleth and iustifieth sanctifieth and saueth whom he will and not vnto humane learning or knowledge which may be attained vnto by mans industrie and labour It may bee also that these who teach one thing and practise the cleane contrarie §. Sect. 3. That not learning but Gods spirit freeth vs from our naturall corruptions doe notwithstanding beleeue that is know and giue their assent to that which they deliuer but this generall faith is incident as well to the diuels themselues as vnto men and therefore those who haue it may neuerthelesse be as worldly carnal and prophane as euer they were for before we attaine vnto a true iustifying faith and be sanctified by Gods spirit our knowledge and learning wil not free vs from our corruption of nature wherein wee are conceiued borne and bred and therefore though wee see the truth yea know and acknowledge it to be the word of God which shall one day either iustifie or condemne vs yet if the Lord doe not ioyne with this knowledge the inward operation of his spirit making it effecttuall for our sanctification and for the purging of vs from our corruptions wee are as readie to fall into all sinne being inticed and carried away with the riches honours and pleasures of the world as if we were still most sottishly ignorant A notable example hereof we haue in Salomon who though hee had receiued such a measure of wisedome and diuine knowledge That neglect of dutie doth not alwaies argue incredulitie as neuer meere man attained vnto the like yea though he were a penman of an excellent portion of holie Scriptures yet the Lord leauing him to the corruption of his owne heart he fell most grieuously into all abominable wickednesse and yet who will dare to say that Salomon did not write as he thought and not rather that he was carried away through the violence of his corruptions to commit that sinne which his conscience condemned and to neglect obedience to Gods vndoubted truth So Dauid who was indued with notable knowledge and no lesse grace fel notwithstanding most fearefully into adulterie and murther but shall we therefore thinke that he was not perswaded that these were horrible sinnes or that when he commended mercie innocencie and chastitie he spake not as he thought And Peter likewise denied and forswore his master whom before hee had acknowledged to be the sonne of God but shall wee hence conclude that Peter dissembled when he made that notable confession because when hee came to the triall hee vtterly disclaimed it Nay rather we may certainly be perswaded that Dauid was carried away with his lust and concupiscence and Peter ouercome with feare and frailtie and both drawne through their corruption to commit those sinnes which their consciences condemened But leauing such farre fetcht instances let euery man yea euen he who hath attained vnto the greatest measure of faith and sanctification enter into a strict and due consideration with himselfe and examine his owne conscience before Gods tribunall seate and then let him tell me whether hee perfourme obedience to all that truth which hee knoweth and beleeueth or whether he may not iustly complaine that our corruption takes occasion by the knowledge of Gods commandement to work in vs all manner of concupiscence that hee doth those things which he alloweth not nay which he hateth and abhorreth that though hee doe not onely know the law of God but also is delighted therewith in the inner man yet that there is another law in his members which rebelleth atainst the law of his mind Rom. 7.8.15.23 and leadeth him captiue vnto the law of sinne as it is Rom. 7.8.15.23 And if this be the case of Salomon Dauid Peter and of all Gods children who haue attained to the greatest measure of knowledge and sanctification let not Sathan perswade vs that wee may safely neglect the ministerie of the word because the ministers thereof seeme not perswaded that the doctrine which they deliuer is true in that they do not practise it in their own liues for many knowing and beleeuing that truth which they deliuer are notwithstanding destitute of the sanctifying graces of Gods spirit and therefore wholy carried away into all licentious wickednesse and many also who are sanctified being not wholy purged from their naturall corruptions are readie to shew their frailtie and infirmties to all the world though they know acknowledge beleeue and from their hearts embrace that truth which they teach and professe But if Sathan cannot thus preuaile nor cause vs to doubt of Gods truth §. Sect. 4. The second temptation taken from the euill liues of Ministers answered because the ministers liue not according to that doctrine which they teach then he will perswade them at least to refuse to heare such whose liues are scandalous as being vnworthie to take the word into their mouthes and vnable to conuert or amend others seeing the word is not powerfull which they deliuer for the conuerting and refourming of their owne liues Which temptation of sathan is most dangerous and pernicious vnto many for what greater discouragement can there be to a sicke patient than to take physicke of such a Physition who can not cure himselfe of the same disease Or who will willingly eate of that foode which he who giueth it vnto him so loatheth and abhorreth that he will not so much as taste of it Or who taketh delight in hearing him discourse of mercie chastitie and liberalitie whom he knoweth wholy possessed of crueltie lust and couetousnesse And therefore it were to be wished that Gods ministers should be Physitions to themselues before they take vpon them the cure of others that they should not stand like Images by the high way sides directing others in their iourneys themselues neuer mouing foot but that they should like guides goe before them and instruct them not only by their word but also moue them to receiue their instructiō by their example But yet let vs take heed that Sathan doe not take occasion vpon the neglect of their dutie to make vs neglect ours that he do not robbe vs of the inestimable treasure of Gods word and depriue vs of this heauenly Manna and foode of our soules whereby all the graces of Gods spirit are begotten That the Ministers wickednesse or vnworthinesse should not make vs neglect hearing nourished and increased in vs because the minister who offreth it vnto vs doth not feede vpon it himselfe And to this end we are to know that the ministerie of the word is Gods ordinance which dependeth not vpon the worthinesse of him who deliuereth it neither is it made voide and vneffectuall by his vnworthinesse but it hath it vertue force and power from the blessing of God and from the inward operation of his spirit who applieth it to the hearts and consciences of men and thereby illuminates their vnderstandings begetteth faith in them
and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
might tread on that ground made holy by Gods presence or receiue the Lords ambassage to his people so hee requireth of vs that we put off the shooes that is the corruption of our affections before we tread vpon the holy ground of his Church there to heare the glad tidings of the Gospell concerning our euerlasting deliuerie out of the bondage of our spirituall enemies What these affections are the Apostle Iames partly sheweth Iam. 1.19 namely wrath Iam. 1.19 1. Pet. 2.1 filthinesse malitiousnesse to which Peter addeth dissimulation and hypocrisie enuie and euil speaking 1. Pet. 2.1 And to these also wee may adde all other like vnto them § Sect. 3 Secondly VVe must banish all forestalled opinions of the minister wee must banish out of our mindes all preiudice forestalled opinions and sinister conceits of the minister of Gods word whom wee are to heare whereby men are either carried away with a vaine admiration of his gifts and in the meane time make no conscience of feeding vpon that foode which is offred like vnto them who in steede of drinking of the wine stand wondring at the curious workmanship of the cup or els with a preiudicate opinion of his insufficiencie in gifts or imperfections of life whereby they are so forestalled that they thinke nothing which hee can deliuer will be worth the hearing VVe must expell all worldly cogitations Thirdly we must expell out of our cogitations the remembrance of all worldly busineses pleasures delights least they distract our mindes in the hearing of the word and so choaking this heauenly seede make it fruitlesse for as the vessell which is alreadie full will receiue no more and whatsoeuer is powered into it spilleth vpon the ground so the minde that is full of worldly meditations is not fit to receiue the word of God but as soone as it offereth to enter it is kept backe and so perisheth for God and Mammon the holy word of God and the cares and vanities of the world can neuer dwel at the same time together but as soone as one entreth it expelleth the other As therefore men purposing to write a sermon doe make cleane their writing tables by blotting out that which was written in them before for otherwise there would be such a mixture confusion that nothing would be legible so whē we purpose to carry away a sermon faire writtē in the tables of our memories we must first blot out all worldly affaires and businesses otherwise there will be nothing but confusion and we shall not be able to recall any thing to our remembrance § Sect. 4 Fourthly We must examine our sins and wants before the hearing of the word wee must search and examine our hearts both concerning our sinnes and corruptions as also concerning our wants and imperfections for the first we must consider to what sins we are most addicted and with what temptations we are most easily subdued to the end wee may bring our sinnes to bee slaughtered and mortified with the sword of Gods spirit being otherwise vnable to ouercome them our selues and that we may also thereby so strongly arme all parts both of our bodies and foules so as they shall not in time to come bring vs againe vnder their dominion And as citizens being besieged with their enemies doe learne by their assaulting which part of the citie is most weake and so with more care and labour fortifie it with men and munition trenches and bulworkes so when we who are continually besieged by our spirituall enemies doe learne by their assaulting of vs where we are weakest and the enemie most like to enter then we must goe into Gods armorie and prouide sufficient weapons and munition whereby we may be enabled to hold out and make resistance So also we are to consider of our wants and imperfections that so we may be stirred vp with an earnest desire to haue them supplied and hereby may be moued with more care to apply vnto our selues such foode as shall be most fit to supply these our wants and amend our imperfections for as men who hunger earnestly desire to be satissied with wholesome foode neither will they willingly without any difference eate of all meates especially if they haue weake stomackes but of that which is most fit and best agreeth with them so those who finde their spiritual wants earnestly desire to be satisfied and to haue their defects supplyed and for as much as all foode contained in Gods word is not fit for this purpose nor agreeable to their stomackes to the end that Gods graces may be nourished in them therefore they will wisely make choyse of that which best agreeth to their present state and apply it vnto themselues accordingly For example he who findeth his heart hard and secure must feede vpon the threatnings of the law to the end he may be humbled and his heart molified and resolued into teares of vnfained repentance he that is of a broken heart and contrite spirit must feede vpon the sweete and gracious promises of the Gospell he that is ignorant must hunger after milke and desire to be instructed in the principles of religion he that hath a good measure of knowledge may desire stronger meate that is attend vnto the more deepe poynts of diuinitie in a word euery man is to examine his particular state and to search out his greatest wants that so comming to heare the word he may more diligently apply such doctrines instructions and exhortations as shall bee most fit for his vse and benefit for that which is foode to one is poyson to another and that salue which is fit to heale one sore doth make another to fester and ranckell and one part of the word of God being applied to men of diuers estates doth worke diuers effects one it feedeth another it poysoneth one it healeth another it woundeth to one it is the sauour of life vnto life and to another it is the sauour of death vnto death and therefore before we come to the hearing thereof we are to examine our states that we may apply and make profitable vse to our selues of that which is most fit to nourish and strengthen vs in Gods graces Lastly and most especially we are to vse earnest and harty prayer vnto the Lord that he may open our blind eyes We are to vse earnest praier Ps 119.18 so as we may see the wonderfull things of his law that he will take away our stonie harts and giue vs fleshly hearts in which his word may more easily be imprinted that hee will with the cyle of his grace bow our stubborne willes and make them flexible and inclinable to perfourme obedience to his wil reuealed in his word that he wil sanctifie our affections and purge them from their naturall corruptions that hee will distill the heauenly dew of his holy spirit into our mindes and barraigne harts that so the seede of his worde being watred there by may
not know his time but as the fishes which are taken in an euill nette and as the birds that are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddainly when the euill seruant shal say in his heart my maister doth deferre his comming and shall beginne to smite his fellowes and to eate and drinke and to be drunken that seruants maister will come in a day when he loketh not for him and in an howre that he is not aware of and will cut him off and giue him his portion with the vnbeleeuers as our sauiour hath taught vs. Luke 12.45.46 And we know what hapned to the rich man who saide vnto his soule soule thou hast much goods laid vp for many yeeres liue at ease eate drinke and take thy pastime euen the same night God said vnto him O foole this night will they fetch thy soule from thee and then whose shall those things be which thou hast prouided Luke 12.19.20 § Sect. 4 Moreouer how many may we obserue in our owne experience who haue deferred their repētance frō day to day thinking to repent either in their old age or in the time of their sickenesse That many purposing to repent in old age are cut of in the meane time by Gods iudgment and haue beene preuented and cut of by Godes iudgment doe we not see that many haue beene taken away with suddaine and violent deaths many depriued of the vse of their sences memorie and vnderstanding in the time of their sicknesse and haue so dyed mad franticke and sensles many who come to their old age and yet are further from repentance then in the time of their youth And this cōmeth to passe by the iust iudgment of God for what can be more righteous then that the Lorde should contemne them at the houre of death who haue contemned him their whole life that they should loose their memorie and vnderstanding in the time of sickenes who haue continually abused them to the dishonour of God in the time of their health that they should dye impenitent who haue liued in impenitencie that they should forget God when they are readie to goe out of the worlde who would neuer remember him whilst they were in the worlde that God should withdraw his grace when they are sicke which being often offered they despised when they were in health And this the Lord threatneth Pro. 1.24 Because I haue called and yee haue refused I haue stretched out mine hand none would regard v. 25. but ye haue despised all my counsayle and would none of my correction v. 26. I will also laugh at your destruction mocke when your feare cōmeth v. 27. when your feare commeth like suddaine desolation and your destruction shall come like a whirlewind c. and v. 28. then shall they call vpon me but I will not answere they shall seeke me early but they shall not find mee v. 29. because they hated knowledge and did not choose the feare of the Lorde So Zachar 7.11.12.13 the prophet saith that because the people refused to harken pulled backe their shoulder and stopped their eares that they should not heare but made their hearts as an Adamant stone least they should heare the words of the lord sent in his spirit by the ministerie of the former prophets therfore came a great wrath from the Lord of hostes whereof it came to passe that as hee cried and they woulde not heare so they cried and the Lord would not heare their crie And therefore when the Lord calleth let vs answere Lorde I come let vs not delay our conuersion from day to day but seeke the Lord whilest he may be found and call vpon him whilest he is neere let the wicked now forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue as it is Esay 55.6.7 But if we contemne the ministerie of his worde and when God calleth to refuse answere if wee harden our hearts against the meanes of our conuersion quench the good motions of his spirit when he putteth them into our mindes surely it will come to passe that as we neglect the Lord so he will neglect vs and though hee call vs today yet he will not call againe to morrow but will let vs die in our sinnes without repentance Let vs remēber the fearefull example of Esau who contemning his blessing and birthright afterwards when he would haue inherited the blessing was reiected for he found no place to repentance though he sought it with teares as it is Hebr. 12.16.17 And of the 5. foolish virgins who neglecting the opportune time of prouiding oile for their lamps afterwards went to buy when it was too late Matth. 25. for the bridegrome passed by and they were shut out of dores Call to mind the fearefull example of Pharaoh who still hardening his hart against Gods word sent vnto him and confirmed by many miracles and wonders at last was destroyed with his whole armie So Herode hauing hard Iohn Baptist willingly and perfourmed obedience to some things which he had learned yet because he did not turne to the Lord with his whole heart nor repented of his incest was neuer after called againe but left of God to his owne hardnesse of hart the like may be said of Pilate Agrippa Foelix Iudas Demas Iulian the Apostata who hauing not harkened to the Lords call but quenched the good motions of his spirit afterwards were giuen ouer of God to a reprobate sense to their euerlasting ruine and destruction So likewise when as the Lord gaue the false prophetesse Iesabel a time to repent Apoc. 2.21.22 and shee repented not he threatneth his heauie iudgements against her in a word this is manifest in the examples of carnall secure men in these dayes who hauing abused Gods mercy and long suffering and deferred their conuersion from day to day at last they are taken away in Gods heauie displeasure and as they liued like beastes so commonly they die like beastes and therefore as wee loue the saluation of our soules let vs harken when the Lord calleth and not harden our hearts against the good motions of his spirit for if we be like these men in our wicked practise there is no hope we should be vnlike them in fearefull punishments § Sect. 5 Thirdly we are to consider that our conuersion and turning vnto godly vnfained and true repentance The 3. motiue because repentance is Gods gift is the gift of God from whom euery good and perfect gift descendeth as it is Iam. 1.17 And therfore we are to accept of this gift whē he offereth it vnto vs for God doth not promise his giftes and graces with condition that we may receiue them when we list but when he offereth them Psal 95.7 To day if yee will heare his voice harden not
vs mooue vs to rebellion and impietie towards him and because hee is gratious and long suffering shall we therfore the more offend him and as it were whet the edge of his wrath against vs be it farre from vs. Nay rather if God be gratious and mercifull let vs bee ashamed to offend so gratious and mercifull a God and though wee shoulde bee so hard harted as not to feare his iustice and fearefull iudgementes yet euen in common humanitie let vs blush for shame to offende him in consideration of his infinite loue and mercie If wee had a friende who by reason of the loue hee beareth vs would hardly bee displeased or mooued to anger against vs would wee make this vse of his loue and patience still to prouoke him with new iniuries Nay if their bee any good nature and ciuilitie in vs would not his loue towardes vs mooue vs to loue him againe and woulde not this loue worke in vs a care and feare not to displease him yes assuredly O let not then the Lordes loue patience and long suffering who is our friend of frindes make vs to take occasion of offending and displeasing him but rather let the consideration thereof bee a forcible and stronge motiue to mooue vs to repentance Lastly though the Lorde bee so gratious Rom. 2.4 §. Sect. 5. The last motiue because repentance in time of sicknes is often vnsound and mercifull that he is ready to receiue vs into his loue and fauour whensoeuer wee vnfainedly repent and truely turne vnto him yet forasmuch as hee extendeth his mercy to those onely who are truely penitent seing the repentance of the most is fained and hypocriticall which then onely beginneth when death or some extreame daunger approacheth this should bee a stronge motiue to perswade vs to repent and turne vnto the Lorde when wee are in our perfect health strength and prosperite that so wee may haue assurance that our conuersiō is sincere and vnfained and not forced or dissembled Wee knowe that Pharaoh himselfe when hee was vexed with Gods fearefull plagues Exod. 9.27 10.16.17 could say I haue sinned and promise amendment And Saul when God threatned to cut him off and to take the kingdome from him could acknowledge his wickednesse and pretend a desire to worship the Lord. And Ieroboam could shewe more contrition for the losse of his hand Sam. 15.14.25 then he euer shewed for the losse of his soule And wicked Achab when he heard heauie iudgments denounced against him could outwardly humble himselfe 1. King 13.6 21.27 put on sackeloth fast and goe demurely And who may not obserue in his owne experience how many there are who in the time of their sickenesse make godly shewes of repentance promising goulden mountaynes and vowing if they recouer that they will leade a newe life forsaking their sinnes and indeuouring to serue the Lorde in the duties of holinesse and righteousnesse and yet the same men being restored to their heath with the dogge returne to their vomit and with the sowe to wallowe againe in the filthie puddle of sinne becomming as prophaine wicked irreligious and negligent in all duties of christianitie as euer they were which is a most vndoubted signe that there repentance was but faigned and dissembled and that they were mooued thereunto not for any loue of God or hatred of sinne but for feare of Gods iudgmentes and eternal condemnation and therefore as soone as the cause of their feare is a little remooued their repentance also ceaseth Moreouer wee knowe that true repentance is the gifte of God and that we haue it not at our owne beck and call but when he offereth and vouchsaueth it vnto vs and therefore it is no maruaile if they who haue scorned this gratious gift all the whole course of their liues should be denied it at the time of death left so to the hardnes of their harts that though with Esau they seeke repentance with teares yet they shall neuer find it And though with the fiue foolish virgins they desire to buy oyle for their lamps yet the time of grace being past they shall be shut out of doores and excluded from the mariage Neither doth the Lord ordmarily beget faith Eph 4.11.12 repentance and other sanctifying graces in any man but by the vse of the meanes which he hath ordayned for this purpose now the meanes ordained of God are not sicknesse or the infirmities of old age but the ministerie of his word made effectuall by the inward operation of his spirit for our conuersion sanctification and therefore if the Lord hath oftentimes graūted vs this meanes and they haue not beene effectuall for our conuersion if hee haue often called vs in the preaching of the word and wee haue refused to come what hope can we haue that wee should turne vnto God John 6.44 without this meanes in the time of sickenesse who by the continuall hearing of the word haue not beene conuerted in the time of our health seeing not any come vnto Christ but whom the father draweth and the meanes whereby he draweth vs vnto him is not sickenesse or the approching of death ordinarily but the ministerie of his word for when the sheepe heare Christs voyce and thereby knowe him to bee the true sheepheard then and not before they follow him as it is Iohn 10.27 So that though we were sicke and certainely assured wee should die to morrow yet for all this wee are neuer the neerer our conuersion faith and repentance then we were before as appeareth in the example of the Epicures 1. Cor. 15.32 Let vs eate and drinke say they for to morrow we shall die a man would thinke they should rather haue sayd let vs fast and pray for to morrow we shall die but this plainly sheweth that we are neuer the neerer our conuersion vnto God and true repētance though we are certaine that death approcheth it is onely the worke of Gods spirite which ordinarily worketh not by the means of sicknesse or feare of death but by the ministerie of the word which is Gods owne ordināce Eph. 4.11.12 instituted of God for the gathering together of the Saints and for the edification of the body of Christ And therefore whilest the Lord calleth vs in the preaching of the word let vs harken vnto his voice and turne vnto him by vnfained repentance for if Gods owne ordinance is not effectuall for our conuersion assuredly there is no hope that euer we will be conuerted by sicknes or any other extraordinarie meanes whatsoeuer It is an admirable miracle wrought by the infinite wisedome and almighty power of God that a poore sinner should be conuerted vnto him by the preaching of the word for hereby we who were dead in sinne are raised vp to newnesse of life we who were borne blind are indued with sight our hearts more hard then the Adamant are made flexible and soft as waxe to receaue any impression
if they bee not supported and freed from this burthen by our sauiour Iesus Christ But such as these are not called by our sauiour neither will he ease them though their burthen be neuer so intollerable but he inuiteth those onely who are heauie laden and finding their burthen irkesome are wearie of it and desire to be eased he harkeneth only vnto those who from their harts cry out with Dauid psal 38.4 mine iniquities are gone ouer my head and as a waighty burthen they are to heauie for me 6. I am bowed and crooked very sore I goe mourning all the day He respecteth only those who are of a broken heart and contrite spirit Psal 51.17 Esay 66.2 for these only perfourme the condition of the couenant and consequently to them alone the promises contayned in the couenant doe appertaine § Sect. 3 The condition of the couenant is faith and repentance That hee who feeleth not his sinnes hath neither faith nor repeÌ„tance neither of which doth hee performe who doth not see nor feele the burthen of his sinnes for wee will neuer rest vpon Christ for our saluation vnlesse wee see that wee haue no meanes of our owne to escape condemnation wee will neuer seeke vnto Christ to be our redeemer vnlesse wee perceiue that we are the bondslaues of sinne and Sathan wee will neuer labour to obtaine the riches of his righteousnesse vnlesse we discerne our owne nakednesse and beggerie we will neuer come vnto Christ to be washed and purged from the pollution of our sinnes and corruptions with his bloud vnlesse we see our naturall filthinesse wee will neuer desire to be eased of the heauy burthen of our sinnes vnlesse wee feele the waight of them we will neuer intreat Christ to be our Physition vnlesse wee find that our soules are sicke in sinne we will neuer goe vnto him who is the author of life vnlesse we see that we are dead in our sinnes in a word we will neuer intreat Gods mercy vntill wee feele our owne miserie If therefore without this sense of sinne we will neuer come vnto Christ then consequently without it we shall neuer be eased for heâ—â—â—â—th those onely from condemnation who relie themselues wholy vpon him for their saluatioÌ„ he came to be their redeemer alone who feele their miserable captiuity and earnestly desire to be released he wil not inrich any but those who perceiue their owne beggery and craue reliefe he will not wash any with his precious bloud but those who see their pollution and filthinesse and come vnto him intreating him to purge and cleanse them he will not ease any but those who finding their sinnes to be a heauie burthen are wearie and come vnto him to be freed from them he came into the world to be a physition not to those who feele no infirmitie but to those who are sicke and diseased he came to giue life to those alone who are dead in their sins and trespasses neither will the Lord shew mercy vnto any but vnto those alone who perceiue their estate to bee most wretched and miserable For who can imagine that the Lord who is most infinite in wisedome should vnaduisedly bestow his benefits vpon such as finding no want of them do not desire them when they are without them nor esteeme them though they had them and consequently will neuer be truely thankefull for that which they neither want desire nor esteeme who can in reason conceiue that he will offer himselfe to bee a Sauiour to such as doe not thinke themselues lost and condemned or to be their redeemer who will not acknowledge that they are in captiuitie or that he will bestow the riches of his righteousnesse vpon such proud beggers as find no need thereof being righteous inough themselues in their owne conceipts that hee will vainely spend his precious bloud in washing of those who thinke themselues cleane already and need no such purging that he will in compassion ease those of the burthen of their sinnes who were neuer troubled with bearing of them that hee will offer them any physicke who will not acknowledge themselues sicke or to giue life to those who will not confesse that they are dead in sinne and who can imagine that the Lord will euer shewe to those his mercy who will neuer shew to the Lord their wretched miserie Whosoeuer therfore haue not a true sense and feeling of the heauie burthen of their sinnes they wil neuer come vnto Christ neither can they euer haue any assurance that he will ease theÌ„ consequently they are destiture of a true faith which is the chiefe condition of the couenant of grace but as they want faith so also they can neuer attaine vnto true repentance For so long as they haue not the sense of their sinnes they are not grieued with them neither doe they desire to leaue and forsake them and as those who bearing a burthen and are not vexed with the waight they are not wearie of bearing it nor desirous to leaue it so those who being loaded with the vnsupportable burthen of their sinnes and haue no sense of the waight they are not grieued with wearinesse nor desirous to be freed from it and consequently they are destitute of true repentance which is nothing els but an harty griefe and a true sorrow for our sinnes past and an earnest desire and indeuour to leaue and forsake them in the time to come § Sect. 4 So that whosoeuer haue not a true sense and feeling of the vnsupportable waight of sinne The former point prooued by particular testimonies they are destitute of true faith and repentance and therefore the promises of the gospell being made onely to the faithfull repentant sinners doe not appertaine vnto them Which may more euidently appeare if wee consider some of the particulars Esay 61.1 It is said that our sauiour Christ was sent to preach glad tidings vnto the poore to bind vp the broken harted to preach libertie to the captiues and to them that are bound the opening of the prison 2. To comfort all that mourne and to giue vnto them beautie for ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse Math. 9.13 our sauiour saith that he came not to call the righteous but sinners to repentance and the apostle witnesseth of him that he came into the world to saue sinners 1. Tim. 1.15 If therfore we be not poore in spirit and broken harted if we be not miserable captiues heauie mourners wretched sinners our sauiour Christ was not sent to preach the glad tidings of the gospell vnto vs hee will not giue vs libertie nor affoord vs any comfort hee came not to call vs neither will hee saue vs. So our Sauiour professeth Math. 18.11 that he came to saue that which was lost and to fetch home the wandring sheepe If therefore wee bee not lost in our selues wee shall neuer bee found of Christ if wee doe
scratches or little cutts Neither is he more able then willing for hereby his vertue and power his loue and bountie is the more manifested to his endlesse and immortall prayse That those who doubt of the remission of their sinnes derogate from the vertâ—â— of Christs merites But if we thinke our soules so filthy that he cannot purge them what doe wee els but derogate from the vertue of his bloud if we will not goe to this heauenly Phisition to craue his helpe because our sicknesse is grieuous and dangerous what doe we els but call his skill into question If wee will not shew our wounds because they are griesly what doe we els but notably detract from the cunning of this our spirituall surgeon and doubt of the vertue and efficacie of the pretious baulme of his bloud Whereas on the other side if we see our polluted filthinesse and yet goe vnto Christ that we may be washed and cleansed we acknowledge the vertue and excellencie of the spirituall lauer of his bloud if wee plainely discerne that our sicknesse is desperate and yet goe to our soules Physition not doubting of recouery we thereby extoll our Physitions skill if our woundes be in themselues griesly and incurable yet we resort to our heauenly Surgeon to be healed of them wee cannot more commend his all sufficient cunning And therefore seing it is in these our extremities to our Sauiour Christ most honorable and acceptable and to our selues most profitable and full of comfort if we come vnto Christ not doubting of his helpe let vs not pretend excuses eyther because we are vnfit vnworthy or in a desperate state for by thus aggrauating our owne remedilesse misery we extenuate and call into question Gods mercy and Christs al-sufficiency wee spoyle him of his honour glorie our owne soules of all ioy consolation § Sect. 5 Secondly we may gather firme assurance of the pardon of our sinnes from the offices of Christ That the offices of Christ giue vs assurance of the remission of our sinnes And first in that he is our Prophet for first he is our prophet who hath reuealed vnto vs all the will and counsayle of his father he hath declared vnto vs the mysterie of our redemption and the meanes of our saluation how we may attaine vnto the remission of our sinnes and how wee may come out of that miserable and wretched estate in which we are by nature and attaine vnto eternall happinesse he it is who by the bright beames of his word doth illuminate our vnderstandings and by the operation of his holy spirit doth cause the seales of ignorance to fall from our eyes Giuing knowledge of saluation to his people by remission of sinnes He is that glorious and bright shining day starre which from an highe hath visited vs to giue light vnto them who sit in darkenesse and in the shadow of death and to guide our feete into the way of peace If therefore we will walke in the way which he sheweth vs and vse those meanes which hee reuealeth vnto vs in his Gospell namely turne vnto God by vnfained repentance and beleeue in him by a liuely faith wee shall not need to feare our sinnes though neuer so grieuous and manifold for this our heauenly Prophet hath truely reuealed vnto vs a plaine way how wee may come out of our sinnes and be reconciled vnto God how we may be adorned with the glorious robe of his righteousnesse and bee made partakers of all his merites how we may become of the children of wrath and firebrands of hell the children of God and heires of heauen And therefore let vs walke in this way and assure our selues that wee shall come to the iourney end of our desires for truth it selfe is our guide so that we need not to doubt of the way § Sect. 6 Secondly our sauiour Christ is our high priest ReasoÌ„s drawn from Christes priesthood who hath offered vp vnto his father an all-sufficient sacrifice and full satisfaction for our sinnes whereby Gods iustice is fully satisfied and his wrath appeased who also sitting at the right hand of his father continually maketh intercession for vs. The sacrifice which this our high priest offered was himselfe as the apostle testifieth Heb. 9.26 euen his body to be crucified and his bloud to be shed for the putting away of our sinnes the which oblation was offred on the altar of his diety which sanctified the sacrifice gaue vnto it such sufficieÌ„cy and valew that it was a perfect price ful satisfaction for the sins of al the faithful as the apostle witnesseth 1. Ioh. 2.2 Hee is the propitiation for our sinnes and not for ours only but for the sinnes of the whole world Seeing therefore this our high priest hath giuen himselfe for vs euen his body to be crucified and his bloud to be shed to this end that it might bee a propitiatorie sacrifice and full satisfaction for our sinnes and seeing he was once offered to take away the sinnes of many as the Apostle speaketh Heb. 9 28. wee need not doubt of the remission of our sinnes if wee come vnto him by a liuely faith for to this end hee hath shed his bloud that he therby might offer vnto God a full satisfaction for our sinnes and purge away all our wickednesse and therefore if hee should not attaine vnto his end that is if hee should not satisfie Gods iustice and appease his wrath by purging and takeing away all our sinnes his precious bloud should be shed in vaine § Sect. 7 Moreouer he is our mediatour and intercessour ReasoÌ„s drawn from Christer intercession who continually sitteth at the right hand of his father making intercession for vs by shewing and pleading his owne meritts righteousnesse and obedience whereby hee pacifieth his fathers displeasure and worketh vs into his loue and fauour And this the apostle witnesseth Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. So also Heb. 9.24 it is said that our high priest Iesus Christ is entred into heauen to appeare in the sight of God for vs. and the Apostle Iohn sayth 1. Ioh. 2.1 If any man sinne wee haue an aduocate with the father Iesus Christ the iust and hee is the propitiation for our sinnes neither need wee to doubt of his effectuall dealing for vs for if hee loued vs so dearely that hee spared not to giue his precious life for vs there is no question but he wil be exceeding earnest in making request for vs neither will hee be sparing in wordes who hath not spared his dearest bloud And therfore seing our high priest doth continually make intercession for vs wee need not to doubt but that hee will obtaine his suite and procure the pardon of our sinnes and his fathers loue and fauour Especially considering that hee intreateth nothing which hee hath not deserued
not how to pray as we ought the spirit it selfe helpeth our infirmities and maketh request for vs with sighes which cannot be expressed But God who scarcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God As the Apostle speaketh Rom. 8.26.27 who therefore can doubt of obtaining his suite euen the remission of his sinnes and reconciliation with God seeing his suite is framed and indited by Gods spirit and consequently is most wise iust and as the Apostle saith according to the will of God yea it is sollicited and followed with great earnestnesse by the same spirit and therefore our suite being wise iust and framed by the spirit according to the will of God and by the same spirite in most earnest manner sollicited and furthered there is no question but wee shall obtaine it CHAP. XXXVI Other reasons to perswade the weake Christian of the remission of his sinnes § Sect. 1 ANd these are the reasons which may be drawn from euery of the persons of the Trinitie 1. That wee are to beleeue the remission of our sinnes because it is an article of our Creede to assure vs of the remission of our sinnes to which we may ad diuers others First the beleeuing of the remission of our sinnes in an article of our Creede which we doe daily confesse and professe which is not left vnto our choise to beleeue or not to beleeue but as we confesse it with the mouth so we are boūd to beleeue it with the heart if we would be reckoned in the number of Christians Why then should we doubt of that which we are bound to performe and if wee doe not wee grieuously sinne through infidelitie which is more daungerous damnable then all our other sins whatsoeuer And therefore though there were no other reason to mooue vs though our hainous and manifold sinnes should make it seeme vnto vs neuer so incredible yet let vs set aside all impediments and breake through the violence of all obiections and beleeue in obedience to Gods commaundements and because it is our dutie the performance whereof is very acceptable vnto God and the neglect whereof is a sinne most daungerous and damnable Which that we may perfourme let vs carefully obserue the condition of the couenant of grace that is let vs rest and rely vpon Christ Iesus alone for our saluation by a liuely faith and turne vnto God by vnfained repentance and then there is no place left to doubting of that which in dutie we are bound to beleeue § Sect. 2 Secondly the afflicted soule labouring vnder sinne may receiue no small assurance by the testimonie of Gods faithfull ministers 2. The testimonie of Gods faithfull ministers Matth. 16. for the keyes of the kingdome of heauen are committed vnto them and they haue power giuen them of God here on earth to bind and loose not as though they could by their owne authoritie and in their owne name giue pardon of sinnes to whom they list as the papists teach and practise for this is proper and peculiar vnto God alone as euen the Pharises well knew whereof it was that seeing our Sauiour Christ take vpon him to forgiue sinnes whom they imagined to bee a meere man they affirmed that he blasphemed For who say they can forgiue sinne but God onely but they haue authoritie giuen them of God vpon due examination and tryall of their faith by the fruites thereof vnfained repentance certainely to declare and pronounce vnto them that their sinnes are forgiuen Whosoeuer therefore haue this testimonie of Gods faithful ministers who are well acquainted with their estates giuen vnto thē they may assure themselues that it is vndoubtedly true and most certaine for who is it that dare oppose himselfe and contradict the testimonie of Gods spirite in the mouth of so many his faithfull ambassadours who dare bee so presumptuous as to take vppon him the discerning of his state better then the ministers of God who being appointed of God to this function are indued with a great measure of his spirit whereby they are inabled to discerne and iudge of mens estates better then they themselues for he that is spiritual discerneth all things and is made acquainted with the mind of Christ as the Apostle speaketh 1. Cor 2.15.16 And therefore if diuers of Gods faithfull ministers with one consent pronounce vnto any paenitent sinner the remission of their sinnes and assure them after the examination of their estate that they are in the loue and fauour of God it should be vnto them ten thousand times more forcible an argument to perswade thē to confirme their faith in the assurāce of Gods loue then the cōtrarie testimonie of Sathan or their timorous vnbeleeuing flesh to moue them to doubting thereof if our bodies be sicke we committ our selues to the skill and care of the phisition and good reason because wee knowe he is better able to discerne of our estate then we our selues and beleeuing his iudgment to bee good wee suffer him to applie such remedies as hee thinketh most fitt why then should wee not committ the discerning of our estate to the phisition of the soule no lesse careful and in this respect much more skilful for the others rules in some patients may faile him but the grounds whereupon the spirituall physition buildeth are most infallible being the vndoubted truth of God Why should we not rather beleeue their often approoued iudgment then our owne timorous phantasies or Sathans testimonie who is our malitious enemie § Sect. 3 Thirdly the afflicted soule may gather assurance of the remission of sinnes from the contrarie testimonie of the diuel The 3. Reason drawne from the contrarie testimonie of Sathan For when ther is any suggestion cast into our mindes which is repugnant to the word of God and the testimonie of Gods spirit in the heartes of the faithfull we may assure our selues that it is the speech of Sathan or of our corrupt fleshe the messenger of Sathan both which come to one end but those motiues and suggestions that God will not receiue vs to mercie that our sinnes are vnpardonable that wee are reprobates and castawayes that now it is too late to turne vnto God proceed not from Gods spirit for they are quite contrarie to that which the scriptures teach vs namely that the mercies of God are infinite and hee alwaies readie to receiue vs to grace when we turne vnto him that if we wil earnestly repent and in the mediation of Christ sue for mercie hee will make our scarlet sinnes as white as snow that it is neuer to late to turne vnto God for if wee repent hee hath promised to remit our sins and to receiue vs into his fauour Neither are wee to imagine that the testimonie of Gods spirit in our consciences is contrarie to the testimonie of the same spirit in the holy scriptures and therefore seeing these suggestions
are flatly repugnant to the worde of God and testimonie of the spirit wee are to assure our selues that they are the temptations of Sathan eyther immediately suggested by himselfe or mediately by his messenger our corrupt fleshe Seeing then these suggestions come from Sathan who is our malicious enemie Ioh. 8.44 Sathan either lyeth or else speaketh the truth to deceiue and a lyar from the beginning yea the father of lies we are not to beleeue thē nay rather we may gather certaine assurance that the contrarie is true for the speaketh onely lyes or if at any time hee speake the trueth it is to this ende that hee may deceiue vs. For example hee telleth the secure carnall may that hee is in the state of grace and highly in Gods fauour but vnto the humbled sinner hee saith that he is a reprobate shal most certainly be damned vnto the worldly secure man hee saith that God is most mercifull then the which nothing can bee more true but doth not speake this in his conscience because hee would haue him to tast thereof but to lull him a sleepe with this sweete syren song to his eternall perdition On the other side when hee hath to deale with the brused heart and contrite spirite hee telleth him of nothing but of Gods exact iustice to the ende that hee may plunge him into vtter desperation In a word whatsoeuer hee speaketh in the conscience of man it is eyther false in it selfe or if true in them yet false in hypocrisie if true in the generall yet false in the particular application As what can bee more true then that God is iust and what more false then that hee will excercise his iustice in punishing repentant and humbled sinners what can be more true then that God is most merciful and what more false then that he wil shew this his mercy is sauing those who liue and die in their sins without repentance yet it is most vsuall with Sathan to affirme both the one and the other lying in both because hee doth misapply them And therefore seeing Sathan doth neuer speake the truth or else doth falsly apply it in respect of our estate let vs acquaint our selues with his false language and so by hearing his lies wee may bee the better assured of the truth for example when hee telleth vs that our sinnes are vnpardonable that it is now too late to turne vnto the Lord that wee are reprobates and damned wretches wee knowing that our malicious enemie by his lies doth continually seeke our destruction are contrariwise to assure our selues that Gods mercie and Christes merites farre exceed our sinnes that nowe is the acceptable time and day of saluation if we will turne vnto God and hearing his voice not harden our heartes that wee are in the state of saluation the vessels of mercie and beloued children of God § Sect. 4 Lastly those who are heauie laden with the burthen of their sinnes The last argument taken from the experience of Gods mercy in pardoning others and first of whole cities and nations may gather vnto themselues assurance of the forgiuenesse of them by the consideration of Gods mercie extended vnto other repentant sinners for there was neuer any from the beginning of the world to this day were their sinnes neuer so hainous or innumerable who haue not beene receiued to mercie and pardoned of our gratious God whensoeuer they did vnfainedly turne vnto him And this may appeare whether wee consider whole cities or nations or else particular men Of the first wee haue a notable example in the Israelites which liued in the time of the iudges who though they did many times negligently forget the greate mercies and inestimable benefites of God shewed to their forefathers of which also themselues had beene partakers though they forsooke the Lorde not once or twise but very often euen then when he most bound them vnto him with multiplying vpon them the benefitts of peace and plentie and though they let the raines loose vnto all wickednesse yea which was most abhominable and odious in the sight of God though they worshiped and serued Baal and Asteroth and other idolls of the cursed nations for which horrible idolatrie God had cast out the nations before them yet whensoeuer they turned vnto the Lorde hee pardoned their sinnes receiuing them into his former loue and fauour and deliuered them out of the handes of all their enemies So likewise in the time of the prophet Esay The example of the Israelits in the time of the prophet Esay Esay 1.5 to the 16. to what a notorious height of wickednesse were the same people growne as the Lord by his prophet doth decipher and describe them in the first chapter of that prophecie In the 2. ver he calleth heauen and earth to witnesse their horrible rebellion in the 3. verse hee sheweth that their vnthankfulnesse for all his mercies far exceeded the vngratitude of bruite beasts in the 4. verse hee exclaymeth out against them calling them a sinfullnation a people laden with iniquitie a seed of the wicked corrupt children who had for saken the Lord and prouoked the holy one of Israell to anger In the 5. and 6. verses he sheweth their hardnesse of heart and obstinacie in their rebellion which was so great that though the Lord sent afflictions chastize mentes vpon them yet they were no whit reformed but waxed worse and worse and that this was not the case of some few but of al the whole body of the people for the whole head was sicke and the whole heart was heaute and that from the soule of the foote to the crowne of the head there was nothing sound therein but wounds and swellings and sores full of corruption the cure whereof they vtterly neglected In the 10. verse hee matcheth the sinnes of both prince and people with those crying sinnes and outragious wickednesse of Sodome and Gomorah which brought down from heauen fire and brimstone to consume them In the 11.12.13 and 14. verses he complaineth of their filthie hypocrisie in Gods outward worship ioyned with the vtter neglect of true godlinesse and his spirituall seruice which caused the Lord to detest al their sacrifices sabbothes and newe moones So that their could not bee imagined greater wickednesse in any people respecting those notable meanes which the Lorde continually graunted vnto them aboue all other nations for their owne conuersion and therefore who would not haue thought their state to be most desperate who would not haue looked dayly that the Lorde should haue consumed them with fire and brimstone or haue caused the earth to haue swallowed them vp aliue as it did Corah and his assotiats but behould the infinite mercies of our gratious God euen when they wallowed in this filthie sinke of all impietie the Lord calleth them to repentance and when as they had forsaken him and fled from him desiring nothing lesse then to make or meddle with him the Lord
it without rauishing wonder of Gods bottomlesse neuer sufficiently admired mercy was receaued I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse Now all these examples are written for our learning and are recorded by the holy Ghost to the end that wee may continually laud and prayse the Lord for his endlesse and infinite mercies and gather vnto our selues assurance that though our sinnes were as grieuous and hainous as any of theirs before named yet if with them wee turne from our sinnes by vnfained repentance and goe vnto Christ by a liuely faith wee shall also with them receaue the pardon of our sinnes and be entertained into Gods loue and fauour § Sect. 8 And thus haue I set downe most infallible reasons That vnrepentant sinners haue nothing to doe with the former consolation vpon which as vpon immoueable firme grounds the afflictted conscience may lay the foundation of sound comfort now if any abuse the Gospel of Iesus Christ and gather out of this heauenly doctrine this diuelish vse that because Gods mercies abound therefore they will abound in their sinnes without repentance and still more and more prouoke the wrath of the Lord against them to these I answere with the Apostle that their damnation is iust in that they abuse Gods mercy as an occasion to sinne which should serue as a forcible argument to lead them to repentance neither let such flatter themselues with vaine hope of Gods mercy for despising the riches of his boūtifulnesse patience long suffering cōtinuing in their hardnesse of hart vnrepentancy they treasure vp vnto themselues wrath against the day of wrath and of the declaration of the iust iudgemēt of God As the apostle plainely speaketh Rom. 2.4.5 Neither let thē foolishly boulster vp themselues in their sinnes by putting vnder their elbowes the sweet soft pillowes of Gods mercifull promises for as there is none so speciall which doe exclude the most hainous sinner that repenteth beleeueth so is there none so generall which do extend themselues to those who continue in their vnrepentancie and vnbeliefe and therefore though there be no sinne so grieuous which being repented of and forsaken will condemne vs if wee rest and relie vpon our Sauiour Christ for our saluation by a liuely faith so there is no sinne so small and veniall which will not plunge vs into the bottome of hell if we liue therein without repentance and doe not desire to leaue and sorsake it And therefore so long as wee liue in our sinnes and doe not seriously turne vnto the Lord by vnfained repentance let vs not in vaine arrogate and misapply vnto our selues the mercy of God the merites of Christ and the sweet promises of the Gospell for vnto such appertaine the fearefull threatnings of the law as being still the children of wrath dead in their sinnes and subiect to Gods heauie wrath and displeasure CHAP. XXXVII How we may know whether we be effectually called or no. § Sect. 1 ANd so much concerning those reasons whereby the humbled and repentant sinner may gather vnto himselfe certaine assurance of the pardon and remission of his sinnes How Sathan perswadeth the weake Christian that he is not called of all which consolations Sathan earnestly indeuoureth to spoile the afflicted soule by suggesting into his mind diuers subtill and dangerous tentations As first that all these gratious promises sweet consolations of the gospell do onely belong vnto those who are called neither to all in this number for many are called but few are chosen but vnto those alone whose calling is effectuall that is to say who are seperated from the world giuen vnto Christ and Christ vnto them and who are ingrafted into him and become liuely members of his body but thou will he say to the humbled sinner art not thus effectually called and therefore do not flatter thy selfe with the hope of Gods promises for though in themselues they are most certaine yet they belong not vnto thee but vnto those alone whose calling is effectuall How we may withstand the former tentations Against which tentation if wee would strengthen our selues we must examine our calling whether it be effectuall or no and that both by considering the meanes whereby all are effectually called and also the partes of effectuall calling making application of both vnto our owne particular For the first wee may thus reason against our spirituall enemy whosoeuer can find the meanes of effectuall calling power fully working in himselfe and conuerting him vnto God he is effectually called but I haue and doe find these meanes thus working in me and therefore I doe not flatter my selfe with vaine hope but am certainely assured that I am effectually called and conuerted § Sect. 2 The meanes whereby wee are effectually called Of the means of our effectuall calling are first the sauing and fruitfull hearing of Gods word by the ministery whereof the Lord calleth and inuiteth vs to come vnto him by vnfained repentance and to our sauiour Christ by a liuely faith euen when wee are dead in our sinnes without any desire to will or abilitie to perfourme any thing that is good Ezech. 16.6 whilest wee are the bondslaues of Sathan and mecre worldlings Eph. 2.1.3.12.13 not desiring nor once thinking vpon the means of our saluation And this is done first by the preaching of the law by which is reuealed vnto vs our innumerable hainous sinnes and the fearefull punishments due vnto them as that we by our continuall transgression are subiect to the Rom. 7.7 curse of the law vnable to perfourme obedience vnto any of the commaundements or to make satisfaction to Gods iustice for the least of our sins and so consequently that we are obnoxious to Gods wrath subiect to those horrible torments prouided for the wicked and therefore in respect of our selues our owne righteousnesse satisfaction or any other meanes of our owne whatsoeuer in a most damnable and desperate estate Secondly after the Lawe hath thus shewed vnto vs our sins the punishments due vnto them the Lord by the ministerie of the gospel doth reueale vnto vs a plaine way by which we may come out of this miserable estate and attaine vnto euerlasting saluation namely by beleeuing and ayplying vnto our selues Christ Iesus and all his benefites Thirdly with this outward ministerie of the word the Lord ioyneth the inwarrd cooperation of his holy spirit whereby hee openeth our deafe eares and maketh vs attentiuely to heare Psal 40.6 Iohn 6.44 Act. 16.14 1. Ioh. 2.20.27 and as with a precious eyesalue illightens the blind eyes of our vnderstandings enabling vs to conceiue and vnderstand those things which are deliuered vnto vs both out of the law and out of the Gospel § Sect. 3 The 2. meanes of our effectuall calling The second meanes of our effectuall calling is the softening of our harde hartes when as the Lorde taketh away
our stonie hartes and giueth vs hartes of flesh as hee promiseth Ezec. 11.19 And breaketh vp these fallow grounds fit in themselues to bring forth no fruite but weedes and thistles that so they may bee prepared to receiue the seed of his word and bee made fruitfull in all grace And thus our stubborne rebellious hartes are softened when as we particularly apply vnto our selues the doctrine of the law wherby first wee come to the knowing and acknowledging of our finnes original and actual Secondly our hartes are pricked and our consciences wounded by apprehending and applying to our guiltie soules the curse of the lawe the anger of God and those feareful punishments prepared for the wicked Thirdly seeing this our miserie and finding no means of our owne how wee may come out of this wretched estate wee are brought to despaire of our own strength righteousnesse and satisfaction finding them of no vertue for our iustification By all which being throughly humbled and cast downe in our selues the Lorde by the preaching of the gospel doth reueale vnto vs a way how we may escape out of this miserable estate by applying vnto our selues Christ Iesus and all his meritts and obedience by a true and liuely faith after which the humbled sinner seeing his owne wants and miserie by the lawe and perceiuing that our sauiour Christ is so rich in meritts that hee can cansily supply all his defects and so gratious and powerfull that hee can and will free him out of his wretchednesse he doth plainely discerne that hee standeth exceedingly in need of Christ Iesus and his righteousnesse After which sense of his owne wantes there is begott in him an carnest and hungring desire to bee made partaker of Iesus Christ his righteousnesse meritts obedience and of all those inestimable benefitts which are purchased by them And lastly hee is mooued to appeale from the sentence of the law to the throne of grace pleading not his owne righteousnesse or satisfaction but Christs meritts and obedience The third and last meanes of our effectuall calling is a true and liuely faith The 3. meanes whereby we apprehend Christ Iesus and all his benefitts giuen and applyed vnto vs by Gods spirite resting vpon him alone for our iustification and saluation .. § Sect. 4 That all 〈◊〉 find the former meanes powerfull in them are effectually called And these are the meanes of our effectuall calling which whosoeuer hath found powerfull working in themselues for their conuersion after the manner before spoken of they may most certainely assure themselues that they are effectually called and are alreadie partakers of Iesus Christ and all his benefites If therefore the Lorde whilest wee did lye frozen in the dregs of our sinnes without all desire of grace or meanes to escape our sinnes without all desire of grace or meanes to escape out of our miserie hath vouchsafed vnto vs the misterie of his holy word if by the law hee hath reuealed our sinnes vnto vs and the punishmentes due vnto them and if by the gospell hee hath shewed vs the way how we may come out of this miserie if by the inward cooperation of his holy spirit he hath opened our deafe cares and with this precious eyesalue hath annointed the blinde eies of our vnderstandings so that we haue attentiuely heard and in some measure vnderstoode those principles of our christian religion which haue in the misterie of the worde beene deliuered vnto vs if our hartes haue beene softened and pearced and our consciences wounded with the sight and sense of our sinnes if disparing in our owne strength righteousnesse and all other meanes of our owne wee haue gone out of our selues and rested and relied vpon Christ Iesus alone for our iustification and saluation then are wee without all doubt effectually called and are in the number of Gods church and people to whom the promises of grace doe appertaine § Sect. 5 That we may know that we are effectually called by considering the seuerall parts thereof Secondly we may come to the knowledge of our effectuall calling by considering the seuerall parts thereof The first is our selection and separation out of the corrupt masse of mankind whereby it commeth to passe that though wee be in the world yet we are not of the world and therefore wee neither loue it nor the world vs and this our Sauiour sheweth Ioh. 15.19 If saith he hee were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you 1. Ioh. 2.15 and the apostle Iohn affirmeth that if any man loue the worlde the loue of the father is not in him 1. Ioh. 2.15 and the apostle Iames telleth vs that the amitie of the world is enmitie with God Iam. 4.4 and therefore whosoeuer will bee a friend of the worlde maketh himselfe the enemie of God If therefore our loue and affectiōs be weaned in some good measure from the world and fixt on spirituall and heauenly things if wee cease to be citizens of the world Phil. 3.29 and begin to haue our conuersation in in heauen from whence wee looke for a sauiour euen the Lorde Iesus Christ and if the world beginne to hate and scorne vs then may we be assured that wee are seuered from the world and intertained into Gods church and familie § Sect. 6 Sathans tentation answered whereby he perswadeth the christian that he loueth the world and the world him But here the tempter will obiect that by this it plainely appeareth that wee are not yet effectually called nor seperated from the world because we still loue the world affecting and desiring the vaine pleasures honoures riches thereof yea and also loue those who are meere worldlings and on the other side the world also loueth vs giuing vs good countenance and performing other duties vnto vs. For the answering of which suggestion we must distinguish betweene our selues and our selues for whilest we continue in this life wee are partly flesh and partly spirit and as there is great enmitie betweene the spirit and the world so is there great amitie betweene the world and the flesh So farre forth therefore as wee are still carnall and corrupt fleth the world loueth vs but as much as is spirituall and regenerate so much the world hateth and abhorreth Moreouer we may generally be considered as men or more specially as we are Christian men in the first respect the world that is wicked worldlings may loue vs for some naturall partes or meere morall vertues or els in common humanitie as members of the same ciuill or politicke body but as wee are Christians who haue giuen our names vnto God diuoted our selues to his worship and seruice the world hateth vs and our profession religion and all the fruits and exercises of sanctification and holinesse so that though in other naturall worldly and more ciuill respects
we are not true branches of this vine for if we can call to mind that euer in former times we haue brought forth any right and kindly fruites of sanctification and true godlinesse we are true branches of the vine Christ which hee will lop and prune and againe make fruitfull for out of him we could neuer haue brought forth such fruites and those who are once ingrafted into him can neuer possibly be plucked away by Sathan the world or al the powers of hell Ioh. 15.4 Ioh. 10.28 though as I said they may for a time bee nipped and shrewdly weather beaten CHAP. XXXVIII Sathans tentations obiecting to the weake christian vnrepentancie and hardnesse of heart answered § Sect. 1 ANd so much for answering that generall temptation of Sathan How Sathan perswadeth the weake christan that he hath no repentance whereby he laboureth to rob and depriue the poore humbled sinner of all the hope and comfort which hee might reape in applying vnto himselfe the gratious promises and sweete comforts contayned in the gospell by perswading him that hee is not effectually called Wherewith if hee cannot preuaile hee descendeth from the generall to the particulars and hauing as it were a farre off discharged his shott of dangerous temptations without inflicting desired hurt and destruction he approcheth neerer and fighteth against the poore christian with handie blowes that thereby hee may beate him downe into deepe desperation Let it bee graunted will bee say that thou are called yet it followeth not hereof that thou art elected and shalt bee saued for Christ Iesus himselfe hath saide that many are called but few are chosen and why maiest not thou bee in the greater number neither is the calling thou speakest of sufficient to make a christian vnlesse it bee accompanied with vnfained repentance and a liuely faith And the promises of the gospell wherein thou vainely hopest are not made vnto all those who are called but vnto those who are indued with a true iustifying faith which is alwaies ioyned with the fruite thereof vnfained repentance But if thou examine thy selfe aright thou shalt find that both these are wanting in thee for to beginne first with repentance which is most sensible and to be discerned with greatest ease if thou search thine hart without any affectionate partialitie or vaine conceipt thou shalt find that thou are altogeather destitute thereof For is not thy hart so obstinately hard and so stubbernely rebellious that thou canst not bewaile thy sinnes with any vnfained sorrow nor scarce with much strayning force one teare whereas for any worldly losse or temporarie affliction which indeed toucheth thee with true griefe thou canst without any difficultie weepe more bitterly then the apostle Peter and shed as many teares as Marie Magdalene Besides wheras those who repent turne from their sinnes with a trueand vnreconcilable hatred of them and spend the rest of their life that remaineth in the seruice of God whereas they haue their hard stonie harts mollified and turned into harts of fleshe which are flexible vnto holy obedience and full of alacritie and chearefulnesse in performing seruice to God thou through thy hardnesse and heart that cannot repent liuest still in thy sinnes and spendest a great part of thy time in vanitie and worldly delightes thy heart as hard as the adamāt is ready sooner to breake then to bowe to Gods will and when thou forcest thy selfe hereunto thou canst not but discerne the blindnes of thy vnderstanding in spiritual thinges which is so sharpe and eagle sighted in matters concerning the world thy spirits so dull blockish thine affectiōs so glutted tyred in performing seruice vnto God which are so ful of life alacritie in following worldly vanities And therefore it is impossible that thou shouldest haue any true repentance for how can repentance and hardnes of hart a hart of flesh an hart of stone be atonce in thee § Sect. 2 Against which tentation of Sathan if we would arme our selues For the answering that former tentation 2. extreames to be avoyded it behoueth vs to bee verie carefull that wee doe not runne into two dangerous extreames the one whereof is securely to flatter our selues with an opinion of our good estate when as in turth it is most dangerous and damnable the other that we doe not too much suffer our selues to bee deiected and cast downe thoughe wee haue not as yet attained to so greate perfection as our hearte desireth Two sortes of hardnesse of hart 1. that which is insensible And to this purpose we are to know that hardnesse of heart is of two sortes the first is of them who being most hard harted notwithstanding doe not feele nor perceiue it the other of those who feeling their hardnesse of heart are greeued therewith and desire to haue it mollified softened and euen resolued into teares of vnfained repentance The first sort is damnable or at least most daungerous for it lulleth vs asleepe in carnall securitie it taketh away all sense of sinne and consequently all sorrow whereby we should bewaile it it scareth and brawneth the conscience couering it as it were on all sides with a thicke hard skinne which will neuer or most hardly be pearced either by Gods iustice and threatnings to cause vs to fear least we incurre his wrathful displeasure or by his mercies and gratious promises to moue vs to loue him and to bring forth the fruits of our loue in acceptable obediencd it repelleth all the good motions of Gods spirit filleth the soule with such drowsie dulnes and blockish deadnesse that it is altogether vnfit to perfourme any seruice vnto God and most apoto entertaine any of Sathans tentations And this insensible hardnesse of heart which is the spirituall lethurgie of the soule is of two kindes The insensible hardnesse of hart is of two sortes The first ioyned with obstinacie the first is ioyned with wilfull obstinacie and affected rebellion whereby men aduisedly and contemptuously withstand the outward ministerie of the word and the inward motions of Gods spirit with all other meanes which might mooue and muite them to serious repentance an example whereof wee haue in Pharaoh who hardened his heart against the Lord opposing himselfe against his ambassage deliuered vnto him by Moysos and confirmed by so many miracles and also obstimately and with an high hand of rebellion checked and quenchen the good motions of Gods spirit whereby he was sometimes moued to confesse his sinne and to acknowledge the Lord righteous As also in Saul who against his conscience persecuted Dauid because the Lord loued had made choise of him to succeed in his place and howsoeuer sometimes by occasion of some notable fruite of Dauids innocencie hee was moued to condemne himselfe and to iustifie him yet presently hee hardned his heart againe and raged against him with wonted malice And thus likewise were those Israelites hardened and frozen stiffe in the dregs of their sinnes
ouerruled vs and after also beareth some sway in vs euē when we are regenerate til with al our other corruptions we lay this aside also by death And this appeareth in the exāple of the Prophet Dauid who desireth the Lord to create in him a cleane hart to renew a right spirit within him Psal 51.10 Psal 51.10 in which words he implieth that his hardnesse of heart was so great and the corruption thereof so abominable that it was euen past mending and therefore he doth not pray the Lord to purge and reforme his old hart Ezech. 11.19 but to create a new one and to take quite away his stonie hart to bestow vpon him a hart of flesh as though his hart were like a building exceeding ruinous which could no longer be repaired vnlesse it were razed downe euen to the foundation and all new built vp againe So whereas he praieth the Lord to renew his spirit in him he giueth vs to vnderstand that he hath lost the feeling of the spirit of adoption crying in his hart Abba father and that there was in him such an intermission surcease of the actions fruits therof that it seemed vtterly quenched and departed from him So els where he praieth vnto the Lord to quickē him according to his louing kindnesse Psal 119.88 that he might keepe the testimonies of his mouth Whereby hee intimateth his drowsinesse and deadnesse in Gods seruice The Prophet Esay likewise in the behalfe of himselfe and the people complaineth thus Esay 63.17 Esay 63.17 O Lord why hast thou made vs to erre from thy waies and hardned our hart from thy feare By all which it appeareth that euen the deare children of God do oftentimes see and feele to their great griefe their hardnesse of hart which is ioyned with exceeding dulnesse and drowsinesse in Gods seruice Yea in truth this kind of hardnesse of hart is incident vnto them alone For whilest men are worldly and carnall though their harts are most hard and obdurate yet they doe not discerne it neither are they any whit displeased with their estate but fondly flatter themselues imagining that they are in exceeding good case and very deuout in Gods seruice which indeed as they perfourme it is meerely formall customable rather then conscionable in shew and externall but not in spirit and truth but when the Lord by the ministery of his word made effectuall by the inward operation of his holy spirit doth pull of the thicke skinne of carnall securitie from of their hearts and causeth the seales of ignorance to fall from their eyes then and not before doe they plainely discerne and sensibly feele that huge masse of inbred corruption their dulnesse and drowsinesse in Gods seruice their hardnesse of hart and impaenitencie and now they are much vexed and grieued with them which in former times neuer troubled them And therefore let not such be dismaied nor debarre their soules of that cōsolation which of right belongeth to them for flesh and bloud hath not reuealed this their corruption hardnesse of hart dulnesse and deadnesse in Gods seruice but the good spirit of God which hath begunne already to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therefore they may assure themselues that he who hath begunne this good worke in them will also bring it in his good time to perfection Onely as the Psalmist exhorteth Let them tarrie the Lords leasure Phil. 1.6 waite vpon and trust in him and he shall comfort their hearts § Sect. 2 Now this sensible or discerned hardnesse of hart is also of two sortes 2. Sortes of sensible hardnesse of hart The first ioyned with the vse of the means wherby it may be softned the first is of them who carefully vse all good meanes and indeauour with all diligence to better their estate which they see to bee most miserable and to mollifie their hard hartes and to attaine vnto harty and vnfained repentance Which who so doth hee may assure himselfe that hee is the child of God and in his loue and fauour for earnestly to desire repentance and carefully to vse the meanes whereby we may attaine thereunto to be displeased with our hardnesse of heart and to labour that it may bee mollified to bee sorry that wee can bee no more sorry and to bee displeased with our selues because wee can no more bee displeased with our sinnes is very acceptable in the sight of God though wee see but a little progresse in godlinesse and but a small increase of repentance which wee desire in great measure for the Lorde esteemeth the will for the deed and the affection for the action and wee may assure our selues that if on our part wee be not wanting in the vse of the meanes the Lord will not bee wanting on his part to supply our wantes and to satisfie all our Godly desires Of this hardnesse of heart which verie often befalleth the dearest of Gods children wee haue many examples Examples of this hardnesse of heart Psal 77.2 The prophet Dauid thus complaineth Psal 77.2 In the day of my trouble I sought the Lorde my sore ranne and ceased not in the night my soule refused comfort 3. I did thinke vppon God and as troubled I prayed and my spirit was full of anguish 4. thou keepest mine eyes waking I was astonied and could not speake So the church complaineth thus Cant. 3.1 Cant 3.1 and 5.6 In my bed I sought him by night whom my soule loued I sought him but I found him not and chap. 5. ver 6. I opened to my welbeloued but my welbeloued was gone and past mine heart was gone when hee did speake I sought him but I could not find him I called him but hee answered me not Whereby it is manifest that euen the deare saints of God are often times destitute of all comfort and voyde of all feeling of Gods fauour and of the powerfull working of the graces of Gods spirit which they haue receiued though they vse the meanes appointed of God for the stirring vp and increasing of grace in them which commeth to passe by reason of their hardnesse of heart and drowsie dulnesse of spirit in these spirituall excercises And hence it is that many of Gods children doe grieously afflict their soules because they see these their corruptions and imperfections and hereby often times are mooued to thinke that they are destitute of faith and of all sauing graces of Gods sanctifying spirite because though they vse the meanes ordayned of God for the begetting and increasing of grace in them yet they cannot perceiue any fruite that commeth thereby nor feele in their soules any true comfort or ioy in these spirituall excercises For example some complaine that though they continually heare the word yet they feele no increase of any grace no more knowledge no more faith no more zeale of Gods glory no more mortification of their old corruptions
nor any reformation at all of their former sinfull liues and therefore they thinke that they heare the worde of God without any profit nay that the more they heare it the more wicked and rebellious they are and that for this cause it were much better not to heare the worde at all for as much as it will but agrauate their sinnes and in crease their condemnation for hee that knoweth his maisters will and doth it not Luk. 12.47 shal be beaten with many stripes § Sect. 3 But let not such poore mourning soules depriue themselues of that true comfort which of right belongeth to them Consolations for such as complaine of their imperfections in hearing the word and to this end let them know first that this is a vsuall complaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue themselues for in cōplaining that they profit not they shew they profitt For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and corruption in themselues and therefore though they profit nothing by hearing the worde of God yet it neuer troubles them nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares though they vnderstand it not nor retaine it in memorie nor bring forth any fruits thereof these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions and haue their harde hartes softened so as they are grieued and displeased with them their wills also are in some good measure sanctified so that they earnestly desire to be freed from their corruptions and to heare the word of God with more profit whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse and the Lord in his good time will perfect that good worke which hee hath begun in them and the same spirit of God which hath wrought in them this desire of profitting by hearing the word will also accomplish it so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions and that he may hereby so sharpen their appetites that they may with more hungering desire and earnest indeauour feed vpon the heauenly manna of his word but as this should increase their diligence so it should not decrease their hope and comfort for most assuredly when the Lorde hath a while whetted their stomacke and by pulling backe his hande mooued them more earnestly to desire and more highly to esteeme this precious foode of their soules he will fully satisfie their hungring desire nourish them in all spirituall graces and make them who are but babes strong men in Christ In the mean time let them not faint but wait vpon the Lorde bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal 27.16 § Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word Consolations for such as bewaile their want of feeling the fruits of their hearing perceiue in themselues any increase of knowledge faith or any sauing grace they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more not only to haue but also to discerne an increase of grace in them and a progresse in al vertue and godlinesse for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged for though they find no fruits of their hearing yet if in obedience to Gods commaundement they will with care and diligence continue still hearers of the word they shal vndoubtedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground but first it seemeth to rott and perish and then it sprouteth vp in a greene blade and then it beareth an eare and a great increase and much fruite and so it fareth oftentimes in hearing the worde of God for at first it seemeth quite lost and perished being sowne in some groundes and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession but also a greate increase of the ripe fruites of true godlinesse So also the sicke patient taking soueraigne physicke is not presently cured nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amendment and so by little and little hee is restored to his former health and so it is also with the spirituall sicke patient hee doth not alwaies presently find ease and quiet peace of conscience nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God more then euer in former times but yet notwithstanding in processe of time when this phisicke hath effectually wrought with him it purgeth him from his filthie corruptions and strengtheneth him in all grace and godlinesse And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing nay rather let it serue as a sharpe spurre to pricke vs forwarde to more diligence and let vs ioyne therewith hartie prayer desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit and then vndoubtedly the Lord in the end will heare vs and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours § Sect. 5 Thirdly whereas they complaine that the more they heare the greater are their sinnes and rebellion against God Consolations for such as complaine that the more they heare the more they abound in sin in this they much deceiue themselues for the worde of God doth not make them more sinfull but whereas heretofore they liued in carnall securitie and hardnesse of heart hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous now the worde of God made effectuall by the inward operation of his
at sometimes they are withdrawne from our sense and feeling yet shall they neuer be taken from vs and if at any time we haue had assurance that the spirit of God hath dwelled in vs by this worke thereof effectuall prayer we may assure our selues that it hath not forsaken vs Rom. 8.26 but will againe helpe our infirmities and whereas we cannot tell how to pray as we ought the spirit it selfe will make request for vs with sighes which cannot be expressed § Sect. 2 Secondly Consolations for such as cōplaine that they cannot pray in any good forme whereas they complaine that they cannot pray in any good forme but oftentimes fill Gods eares with impatient cries vncomfortable roarings in stead of prayers they are to know that this is often incident vnto the children of God especially when his hand is heauy vpon them either in some outward affliction of bodie or some inward anguish of mind For example the Prophet Dauid confesseth that when Gods hand was heauie vpon him day and night his prayers were but roarings Psal 32.3 Psal 32.3 So Ezechias faith that whē he should haue praied he chattered like a Crane or a Swallow mourned as a Doue Esa 38.14 Esa 38.14 And the poore Publicāe oppressed with the heauy burthē of his sins in stead of a long eloquent speach vttereth these fewe wordes O God be mercifull vnto me a sinner and yet our Sauiour Christ testifieth of him that he receaued the remission of his sinnes and went home iustified Luke 18.13.14 Luk. 18.13.14 Neither in trueth doth the Lord regard the eloquence of the tongue but the earnestnesse of the hart he respecteth not our well couched wordes and smooth vttered stile but the feruencie of the spirit and our humble and harty desires which are acceptably heard of him though our tongues bee silent The sacrifices of God are not eloquent wordes but a contrite spirit a contrite and broken heart will not the Lord despise Psal 51.17 as it is Psal 51.17 The prayers indited by Gods spirite which also are according to the will of God consist not in the wordes of the mouth but in the sighes of the heart which cannot bee expressed Rom. 8.26 as the Apostle teacheth vs. Rom. 8.26 And therefore if wee offer vnto God an humble and contrite spirit if wee can sigh and grone earnestly desiring those things wee want according to his holy will though wee cannot expresse our mindes in any good order or in a continued forme of speech yet if wee can from our hartes roare with Dauid chatter with Ezechias and vtter this abrupt speech with the poore publicane O God bee mercifull vnto mee a sinner the Lorde will heare vs and that as speedily as though we could pray vnto him with the eloquence of men and angels For to what end principally serue wordes but that wee may by them expresse our mindes to men who otherwise could not vnderstand them but the Lorde who searcheth the hartes vnderstandeth our sighes which cannot bee expressed Rom. 8.26 as it is Rom. 8.26.27 and hee knowes our thoughts long before wee thinke them as the psalmist speaketh Psal 139.2 Psal 139.2 Hee is a spirit yea an allseeing spirit and therefore our prayers vnto him are the desires of the heart neither doth our wordes serue to perswade him but to stirre vp our owne dul spirits and to keepe vs from disorderly wandring thoughts Exod. 14.15 So that if wee can with Moses lift vp our hearts vnto God with earnest desires this will bee a strong crie in the eares of the Lorde and hee will surely heare it If we can vnfainedly say with the prophet Dauid Psal 38.9 Psal 38.9 Lorde I powre my whole desire before thee and my sighing is not hid from thee we may be assured he will heare vs and graunt our request for he heareth the desire of the poore he prepareth their hart and bendeth his eare vnto them Psal 10.17 as it is psal 10.17 yea hee doth not only heare them and in some sort incline to their request but hee will fulfill the desire of them that feare him hee will heare their crie and saue them as the same prophet speaketh Psal 145.19 Psal 145.19 We know that a kind louing father if he see his sonne exceeding sicke wil be verie carefull and tender ouer him to prouide all things necessarie for him which may doe him good and though with a faultering tongue and vnperfect speech hee aske any thing which is profitable for him to receiue yet how readily will hee harken vnto him and graunt his desire yea if his sicknesse so increase that hee becommeth speechlesse vttering nothing but deepe grones euen this language moues him to no lesse care in vsing all meanes which may doe him good Shall then wee daily obserue such fruites of loue in sinfull man and shall wee doubt of finding lesse in the Lord who is infinite in loue mercie and goodnesse farre bee it from vs. Nay let vs assure our selues that though our soules being sicke in sinne and exceedingly dulled and beaten downe with some grieuous tentation we cannot vtter any thing but vnperfect speeches yea though wee are through the grieuousnesse of our affliction and greatnesse of our corruption strucken dumbe and can vtter nothing but grones and sighes yet if wee desire to be freed out of this wretched case and to haue the comfort of Gods spirit the Lord who searcheth the hart and vnderstandeth our secret thoughts wil harken vnto vs and graunt the desires of our hart at least so farre forth as it will stand with his owne glorie and our euerlasting good § Sect. 3 Thirdly whereas others complaine that their hartes are so harde and their spiritts so dull Consolations for such as bewaile their coldnesse and dulnesse in prayer that they cannot vtter vnto God a prayer with any earnestnesse or feruencie of spirit but exceeding coldly and verie weakely and therefore they feare that God will neuer heare them they are to remember that the Lord heareth vs not nor graunteth our requests for the worthinesse and excellencie of our prayers but for his sonne Iesus Christs sake who is our mediatour and intercessour in whose name we cal vpon God and therefore though our prayers bee full of infirmities and vttered with much weaknesse yet calling vpon the Lord in our sauiours name hee will surely heare vs as our sauiour hath promised Ioh. 16.23 Ioh. 16.23 Verily verily I say vnto you whatsoeuer ye shall aske the father in my name he will giue it you Moreouer we are to know that we do not offer vp our prayers immediately vnto God the father but by the mediation of Iesus Christ who putting our prayers into the goulden vialls which are full of the precious odours of his merites thereby perfumeth them and maketh thē an offering of sweet smelling sauour vnto God Apoc. 5.8 by washing them in his
owne most precious blood he purgeth them from all their corruptions and perfecteth all their wants and inperfections so as now though not in themselues yet in him they will bee acceptable vnto God and hee will mercifully graunt our petitions § Sect. 4 Fourthly whereas others complaine that their mindes are carried away with worldly distractions and wandring imaginations when they are making their prayers vnto God Consolations for such as bewaile their distractions and wandring thoughts in prayer they are to knowe that this befalleth also euen the dearest children of God partly through their owne corruption and partly through the malice of Sathan who laboureth most to interrupt vs in those holy excercises which hee knoweth most profitable and effectuall for our saluation Whereof it commeth to passe that though diuers howers togeather we can talke of worldly affaires and heare the speech of others without any distractiō of mind or thinking of any thing but of the subiect of our present speach yet when we heare God speak vnto vs in the preaching of the word or whē we speak vnto God in prayer and supplication our mindes wander hether and thether though wee striue neuer so much to containe them because through our natural corruption wee are soone wearie of these holy excercises and Sathan is still at hand to suggest into our minds wandring thoughts in which we take most delight but this should not discourage vs from taking in hand these holy actions but rather the consideration hereof should strongly moue and prouoke vs to more earnestnes care and diligence so as Sathan may not preuaile against vs if notwithstāding sometimes nay often we receaue a foile let it be an occasiō to moue vs to take the more paines to make a double request vnto God not onely that he will graunt vnto vs those things which we desire but also that for Christs sake he will pardon our sins infirmities in that wee haue begged them so coldly and negligently § Sect. 5 Lastly whereas our spirituall enemy taketh occasion altogether to discourage vs from vndertaking these spirituall exercises That our wants and infirmities in prayer should not make vs neglect this holy exercise because therein wee bewray notable corruptions and cannot though we striue neuer so much performe them as we ought let vs in no case yeeld vnto this tentation but strongly arme our selues against it and to this end let vs consider that if Sathan can perswade vs to desist from perfourming those duties altogether which wee cannot performe as we ought but with great weakenesse corruption and imperfection we shall doe nothing at all which God requireth of vs for example the Lord commaundeth vs to loue him with all our hearts and with all our soule and with all our strength which dutie of loue wee perfourme with great weaknesse and exceeding coldly but because wee can not doe it as God requireth and as we ought shall wee not therefore doe it at all God forbid So the Lord commaundeth vs to trust and to put our whole affiance in him but we are readie to rest and relie vpon the arme of flesh and inferiour meanes either in whole or at least in part and when they faile vs our trust in God is very weake and mingled with much diffidence and doubting but shall we therefore put no affiance in God all because we cannot doe it so perfectly as God requireth be it farre from vs. So in the verie like maner the Lord expressly chargeth and commandeth vs to cal vpon his holy name which dutie oftentimes we perfourme coldly and negligently hauing our minds carried away with wandring thoughts and worldly imaginations but shall sathan working vpon our own corruption therefore perswade vs altogeather to desist from this holy exercise no in no case let vs not yeeld to this temptation For it is not left vnto vs at our owne choise as a thing indifferent to pray or not to pray but it is a notable parte of Gods worship and seruice and a singular dutie which the Lord expresly inioyneth vs to perfourme whereunto he hath adioyned most comfortable promises which depend not vpon our worthinesse and the excellencie of our praiers but on his owne free mercy and goodnesse and the merits and intercession of our Sauiour Christ Psal 50.15 So Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie mee And Matth. 7.7 Aske and it shal be giuen you Matth. 7.7 And Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shal aske the father in my name hee will giue it you Ioh. 16.23.24 24. aske and ye shall receiue that your ioy may be full And the Apostle Paul chargeth vs. 1. Thes 5.17 that we pray continually Seeing therefore the Lord expresly requireth this dutie at our hands 1. Thes 5.17 though our infirmities and corruptions be neuer so great let vs labour continually to performe it assuring our selues that if in obedience to his commaundement we call vpō him and labour and striue against those corruptions which shew themselues vnto vs in this holy action he that hath inioyned vs this dutie will also giue vnto vs his holy spirit if we will attend his leasure which wil teach vs how to pray according to Gods wil with sighes and grones which cānot be expressed whereas on the other side if our infirmities and corruptions wholy discourage vs from performing this dutie we shall grieuously sinne against God in transgressing his commaundement and in robbing him of a chiefe part of his worship and seruice and also wee shall plunge our selues into a most desperate estate adioyning our selues vnto the number of those wicked Atheists of whom the Psalmist speaketh who call not vpon God Psal 53.4 And so much for answering those tentations which Sathan and our corruption doe suggest to discourage vs from the seruice of God Psal 53.4 §. Sect. 6. Of the second kind of sensible hardnesse of hart which haue their occasion and ground from our hardnesse of hart and drowsie dulnesse and deadnesse in perfourming these holy exercises The other kind of sensible hardnesse of hart is seuered from the vse of these holy meanes for sometimes it commeth to passe especially in the spiritual combate of temptation that euen Gods deare children are so besotted astonished through the violence of the temptations of Sathan and huge waight of their owne corruptions that they cannot indeauour in no sort to vse these meanes whereby they might be comforted and releeued in this wretched estate as the hearing of the word calling vpon Gods name meditating in the Scriptures and holy cōferences yea these holy exercises seeme for a time odious and loathsome vnto them vntill it please the Lord by his owne good spirit to awaken and raise them vp out of this spirituall trance and to giue vnto them againe the feeling of his grace and fauour and good motions abilities to serue him
accompanied with losse as when wee are in hope to gaine thereby These and many other the braunches of sanctification are the vndoubted signes of a true and liuely faith and therefore whosoeuer after due examination find that they are indued with them may also be assured notwithstanding all Sathans suggestions to the contrary that they haue faith for this is the roote from which these fruits spring and they cannot be seuered CHAP. XLIII Sathans tentations grounded vpon our want of sense and feeling of faith answered § Sect. 1 ANd these are the signes by which euery beleeuer may be assured that he hath a true liuely faith Sathans tentation whereby he perswadeth vs tha we haue no faith because we feele it not which howsoeuer they bee to be obserued in euery faithfull man yet not at all times for oftentimes it commeth to passe that the beleeuing Christian doth neither feele his faith nor the fruites thereof especially in the infancie of faith and in the cumbate of tentations which giueth occasion vnto Sathan of suggesting into his mind a daungerous tentation Thou braggest much will he say of thy faith and thou confirmest this thy perswasion that thou art indued therewith with many signes and fruits which haue accompanied it but if now thou examine thy selfe a right thou shalt find in thee no such matter and not to stand vpon other arguments I appeale vnto the testimonie of thine owne conscience whether at this present thou hast any sense or liuely feeling of faith or canst discerne those fruits thereof which before thou hast spoken of if not then doe not flatter thy selfe in vaine with a fond perswasion for though thou wilt not beleeue mee yet at least beleeue thine owne sense and feeling which plainely telleth thee that either thou neuer haddest any true faith indeed or if thou haddest yet that now it is quite lost and perished The answere to the former tertations For the answering of which tentation wee must distinguish betweene the habite of faith and the act of faith or betweene faith it selfe and the worke function thereof which is to apprehend and apply Christs merits and Gods mercy and louing fauour with all the gratious promises of the gospell as it is an habituall facultie of the mind it alwaies continueth abideth in Gods children after it is once wrought in them by the spirit of God but in respect of the function act or worke thereof it hath many intermissions and oftentimes seemeth to be cast as it were into a dead sleepe Now we are to know that we cannot sensibly discerne faith as it is an habituall vertue or facultie of the mind although wee haue it in great measure in vs but onely so farre foorth as it manifesteth it selfe in his actions workes fruits and therefore it is an vnsound and false maner of reasoning to inferre because we doe not sensibly feele and discerne that we haue faith therfore we are destitute thereof for the habite of faith or faith it selfe may be in vs yet for a time may be so hindred by outward accidents that it cannot shew it selfe in his actions and fruits by which alone it is sensibly discerned § Sect. 2 But I will make this more cleare and manifest by some familiar similitude and examples The former answere made plaine by similitudes we know that in the sicknesses and diseases of the body nature is so infeebled and ouercome that sometimes the partie affected falleth into a dead swoune wherein hee is depriued for a time not onely of the vse of the vnderstanding reason and memorie but also of his senses motion and vitall functions so that in respect of sense and outward appearance hee is quite depriued of all his vitall sensitiue and intellectuall faculties but yet a while after by reason of some outward meanes vsed or by the secrete power of nature working in him hee is restored to the vse of all againe and liueth feeleth much and vnderstandeth as in former times because hee had not lost these faculties but onely by some grieuous impediment was hindred of the vse of them in their actions and functions so that here this manner of reasoning appeareth absurd and false these faculties of the soule cannot be sensibly discerned and therefore hee is quite destitute of them And thus also it is in respect of our faith and other habituall vertues oftentimes through the sicknes of the soule in sinne or the outward violence of Sathans tentations it seemeth cast into a swoune depriued of al the spiritual faculties and vertues thereof faith loue zeale hope patience and the rest but yet soone after by hearing the word by godly admonitions instructions reprehensions and consolations made effectuall by the inward operation of Gods spirit it is reuiued and all the spirituall graces thereof shew themselues againe in their woonted strength so that this inference is no lesse false then the other there is no sensible appearance of these sanctifying gifts and graces and therefore they are quite lost and perished for the graces themselues remaine thoughe for a time they appeare not in their actions and fruits So in the time of winter the fruitfull trees are so nipped with the cold frosts and so weatherbeaten with tempestuous stormes that they appeare naked bare not only without fruite but also leaues so as if wee shall iudge according to sence outward appearance we should falsely conclude that they are dead for by experience we know that they liue and sucke nourishment out of the earth euen when they are most spoiled of their summer beautie and though they are tossed with the winds yet hereby they are not hurt but rather take deeper roote and so are made capeable of more nourishment and though they bee nipped with cold frosts yet hereby they are not made barren nay rather hereby their wormes and cankers are killed and they prepared and made fitt to bring forth more fruite in the time of sommer when the comfortable spring approacheth and the sweet showers and warme sunne beames fall and descend vpon them And thus it is with the spirituall graces in the poor christian in the winter of affliction they are nipped with the cold frosts of feare and doubting and weatherbeaten with the boysterous blasts of Sathans tentations so as they seeme euen dead at the very roote if wee shall iudge according to outwarde sense appearance but yet by experience we find that it is farre otherwise for hereby they are not ouerturned though they be shaken and this shaking maketh them to take more deepe roote in godlinesse and though they bee nipped and pinched with feares and doubtings yet they perish not only the canker-worme of pride sonde presumption and selfe confidence is mortified and killed and they hereby are prepared and fitted to bring forth more plentifull fruites of holinesse and righteousnesse when the spring of true comfort commeth wherein the sweete showers of Gods holy spirit distil vpon
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
that he purged it with the bloud of Christ from all sinne and adorned it with the rich robe of his righteousnesse The Apostle likewise saith that it is God who iustifieth him who in himselfe was vngodly Rom. 4.5 and 8.33 It is God who iustifieth who shall condemne The reason hereof is manifest because it is the Lord against whom we haue sinned as Dauid speaketh Psal 51.4 And he alone is our supreame iudge who hath authoritie to absolue or condemne vs and therefore he onely can giue vnto vs the pardon and remission of our sinnes and accept of vs as iust and righteous And this worke is not peculiar vnto any one person but is commune to the whole trinitie For God the father being fully satisfied by the full satisfaction righteousnesse and obedience of Christ the sonne applied vnto vs by the holy spirit doth pardon and forgiue vs all our sinnes and pronounceth and accepteth of vs as innocent and indued with perfect righteousnesse The motiue or impulsiue cause which moued the Lorde thus to iustifie vs was not any thinge in vs or out of him selfe but of his meere mercy and free good will wherewith hee hath loued vs from the beginning as it manifestly appeareth Rom. 3.24 Rom. 3.24 Where the Apostle sayth that we are iustified freely by his grace through the redemption that is in Christ Iesus and Tit. 3.5.7 Tit. 3.5.7 Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy ghost 7. That being iustified by his grace we should bee made heyres according to the hope of eternal life The instrumentall causes are of two sorts first on Gods part the word and the sacraments whereby the Lord offreth conuaigheth sealeth and assureth vnto vs his mercie grace Christ Iesus with his merites righteousnesse and obedience the remission of our sinnes and euerlasting life Secondly on our part a true and liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus all his benefits resting vpon him alone for our saluation § Sect. 2 The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ The material cause his inhaerent holinesse his fulfilling of the law his death sacrifice and full satisfaction So that we are not iustified by the essentiall righteousnesse of the godhead nor by our owne workes ioyned with Christs merites nor by any inhaerent righteousnes infused of God through the merites of Christ or by any other thing in our selues or any other meere creature but by the alone righteousnesse of our mediatour Iesus Christ God and man which is out of our selues and in Christ as the proper subiect thereof and not belonging to vs till by the spirite of God and a liuely faith it be applyed vnto vs and so becommeth ours Of the formall cause The formall cause of our iustification is a reciprocall imputation or transmutation of the sinnes of the beleeuer vnto Christ and of his righteousnesse vnto the beleeuer whereby it commeth to passe that the faithfull man hath not his sinnes imputed vnto him nor the punishment due vnto them inflicted on him because Christ hath taken vpon him the guilt and punishment and by making ful satisfaction vnto his fathers iustice hath obtayned the pardon and remission of al his sinnes And also is clothed with the glorious robe of Christ Iesus righteousnesse and so appearing before God both free from all sinne and indued with perfect righteousnesse hee is iustified reconciled and eternally saued And of this imputed righteousnes the apostle speaketh Rom. 4.5 Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 6. Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying 7. Blessed are they whose iniquities are forgiuen and whose sinnes are couered 8. blessed is the man vnto whom the Lord imputeth not sinne and 2. Cor. 5.19 2. Cor. 5.19 For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them c. 21. For hee hath made him to bee sinne for vs which knewe no sinne that wee should be made the righteousnesse of God in him And the Apostle affirmeth 1. Cor. 1.30 That Iesus Christ is made vnto vs of God wisdome 1. Cor. 1.30 righteousnesse sanctification and redemption So that now Christs righteousnesse is our righteousnesse his obedience our obedience his merits our merites as certainely perfectly and effectually euen as if we our selues had bene most innocent fulfilled the law or made full satisfaction to Gods iustice By which it appeareth that in respect of our selues wee are iustified freely of Gods meere mercy grace without any respect of our owne righteousnes or worthinesse but yet through Christ and for his righteousnesse and obedience imputed puted to vs Rom. 3.23.24 both which are signified by the Apostle Rom. 3.23.24 where he said that all in themselues are wretched sinners without difference and thereby are depriued of the glory of Gods kingdome 24. and are iustified freely of his grace through the redemption which is in Christ Iesus § Sect. 3 The finall cause The finall cause of our instification is two fold the chiefe and principall is the glory of God for hereby the Lord hath most notably manifested his infinite iustice and mercy his iustice in that he would rather punish our sinnes in his onely begotten Sonne then he would suffer them to goe vnpunished his mercy in that for our sakes hee spared not his best beloued Sonne but gaue him to suffer death yea the death of the crosse that by his one oblation he might make full satisfaction for our sinnes and purchase for vs euerlasting life and also in that he vouchsafeth vnto vs the outward means of his word and Sacraments and the inward assistance of his holy spirit whereby wee are vnited vnto Christ and haue a liuely faith begotten in vs which apprehending Christ his righteousnesse and merits wee are iustified sanctified and eternally saued And this end is signified by the Apostle Rom. 3.24.25 where hee saith that God hath iustified vs freely by his grace Rom 3.24 5.21 through the redemption which is in Christ Iesus to declare his righteousnesse by the forgiuenesse of sinnes and might shew himselfe iust by iustifying him who is of the faith of Iesus And cap. 5.21 he saith that as vnder the law sinne had raigned vnto death so now grace raigneth by righteousnesse vnto eternall life through Iesus Christ our Lord. Ephe. 2.5.6.7 So Eph. 2.5.6.7 hee affirmeth that God hath quickned vs in Christ who were dead in our sins hath raysed vs vp in him that hee might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus The
1. Cor. 1.30 By his obedience many are made righteous Rom. 5.19 And that which was impossible to the law Rom. 5.19 in as much as it was weake because of the flesh God sending his sonne in the similitude of sinfull flesh Rom. 8.3.4 and for sinne condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs as it is Rom. 8.3.4 In a word in him alone wee haue all our righteousnesse in him we shine gloriously in the sight of God and he is that bright shining Sunne of righteousnes from whom we borrow all our light without whose raies of holinesse we should remaine in the darknesse of our sinnes and corruptions Lastly the Apostle setteth downe the forme of our iustification namely the imputation of our sinnes vnto Christ and the imputation of his righteousnes vnto vs. 2. Cor. 5.21 He which knew no sinne was made sinne for vs 2. Cor. 5.21 that we might be made the righteousnesse of God in him As therefore Christ was made a sinner for vs so wee are made righteous before God in him but Christ Iesus was not made a sinner for vs by infusion of our sinnes and corruptions into his nature for hee was alwaies most holie pure vndefiled and without sinne 1 Pet. 1.18.19 and 2.21 as the Apostle witnesseth of him but by imputation onely as being our suretie who had taken vpon him to discharge all our debt and therefore in like manner wee are made righteous not by infusion of righteousnesse but by imputation onely § Sect. 3 Now whereas they obiect That iustification by imputation is not imaginarie but reall and in truth that to be iustified by imputation is but an imaginarie mockerie as if a poore man should be reputed rich to this we are to answere that it is but a friuolous cauill for we doe not teach that God esteemeth and reputeth vs righteous being wholy defiled with sinne and quite destitute of all righteousnes but that hee maketh vs perfectly righteous by washing away our sins with the precious bloud of Christ and by applying and appropriating vnto vs his perfect righteousnes and obedience by vertue of his spirit principally a liuely faith instrumentally wherby we are vnited vnto Christ and become members of his body and consequently haue right and full interest vnto all that which this our head hath done for vs and so being made partakers of his righteousnes and merits God reputeth vs as we are in truth perfectly iust and righteous If a man being poore and farre in debt should be accounted and reputed exceeding rich and nothing indebted it were indeede but a meere imagination But if another of great sufficiencie shuld take vpon him to be his suretie and not onely discharge all his debts but should bestow vpon him great summes of money and much treasure this man whatsoeuer hee was before time in himselfe may now be esteemed rich and out of debt So if we as wee are farre indebted to the iustice of God and exceeding beggerly yea starke naked of all righteousnesse should be reputed as we are thus in our selues righteous and nothing indebted it were but a meere mockerie but seeing our Lord and Sauiour Iesus Christ hath taken vpon him to be our suretie who is himselfe all-sufficient and seeing hee hath perfectly and fully answered all our debts wherein we were ingaged to Gods iustice and not onely so but also hath communicated and bestowed vpon vs the infinite rich treasures of his righteousnes and obedience giuing vnto vs full interest and possession hereof outwardly by his hand-writing of the Gospell and his Sacraments as seales annexed thereunto and inwardly by the vertue and cooperation of of his spirit applying them vnto vs and lastly seeing we also haue receiued the full assurance of all this heauenly and spirituall rich treasure by the hand of faith wee are in truth quite out of debt and exceeding rich with his righteousnes which is now become ours and therfore are so reputed and esteemed in the sight of God CHAP. LI. Sathans temptations mouing the weake Christian to doubt of his iustification answered § Sect. 1 ANd so much for answering Sathans temptations That our iustificatiō is plainly reuealed vnto vs in the word of God whereby he laboureth to perswade vs to rest vpon a false and imperfect righteousnesse for our iustification now wee are briefly to speake of those which hee suggesteth into the mindes of weake Christians to the end that hee may make them doubt of their iustification that so hee might if it were possible make frustrate this worke of God or at least robbe their soules of all comfort and peace of conscience which alwaies accompanieth the assurance of our iustification for being iustified by faith wee haue peace towards God through our Lord Iesus Christ Rom. 5.1 as the Apostle speaketh Rom. 5.1 First therefore he suggesteth that our iustification is an action of God and therefore vnknowne to vs so that we cannot possibly attaine vnto any certaine knowledge that we are iustified of God vnlesse he assure vs hereof by some speciall and extraordinarie reuelation For the answering whereof we are to vnderstand that this act of God in iustifying a sinner is as cleerely reuealed ordinarily in the Scriptures as any other thing concerning our saluation and that euery true beleeuer may as certainly conclude by vndoubted arguments grounded on Gods infallible truth that he is iustified before God as by naturall reason he can proue that he liueth and breatheth For first our effectuall vocation and iustification are inseparably linked together by the Apostle Rom. 8.30 Rom. 8.30 So that whosoeuer can proue that he is effectually called he may also most certainly inferre that he is iustified But euery true beleeuer may come to the certaine knowledge that he is effectually called as before I haue shewed at large and that not by any speciall reuelation but by the will of God reuealed in his word by the inward testimonie of Gods spirit and the vndoubted signes of effectuall calling which he obserueth in himselfe and therefore without any particular reuelation we may attaine vnto the assurance also that we are iustified that is that our sinnes are pardoned for the merits and full satisfaction of Iesus Christ and we cloathed with his righteousnes Secondly whosoeuer can come to the assurance that he hath a true and liuely faith he may also be assured that he is iustified for it is the nature and an inseparable propertie of true faith to apply vnto the beleeuer Christ Iesus and his righteousnesse whereby hee is iustified before God and hence it is that the Scriptures plainely affirme that we are iustified by faith and not by any thing else which is in vs as before I haue sufficiently shewed But we may come to the certaine assurance that we haue a true faith by the vndoubted signes and inseparable fruites thereof which wee may discerne in our selues as hath been
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that
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
which are past and endeuoureth to forsake them in the time to come For naturally we are blinde and yet doe not perceiue our blindnesse we are most sinfull and miserable and yet doe not see our sins and miserie but with the proud Pharisie and iusticiarie Papist wee thinke our selues righteous and with the Church of the Laodiceans we imagine that we are rich and haue need of nothing not knowing that wee are wretched miserable Reuel 3.17 pour-blind and naked vntill it please the Lord to annoynt our eyes with the eye-salue of his spirit whereby we are enabled to discerne the pure gold of Christs merits which only maketh rich from the drosse of our owne workes and the white raiment of Christs obedience from the polluted ragges of our owne righteousnesse And though wee see our sinnes yet naturally wee are not sorie for them nay we delight our selues with their remembrance or if we sustaine any griefe it is not for the sinne but for the punishment which either wee feele presently inflicted or feare as being hereafter threatned vntill it please the Lord to adopt vs for his sonnes and to giue vs the spirit of adoption which mooueth vs to grieue and sorrow for our sinnes not so much for feare of punishment as for son-like affection because by our sinnes we haue dishonoured and displeased our gratious and louing father and because wee cannot wholie mortifie them so long as wee continue in this life we lamentably crie out with Paul Wretched man that I am who shall deliuer me from this bodie of death And because we know that we shal be neuer freed from it altogether so long as wee liue wee wish earnestly with the Apostle that we may be speedily dissolued being contented to part with our liues because wee can no otherwise part with our sinnes Whosoeuer therefore hath this sorrow for sinne hee may be assured of his election and saluation for 2. Cor. 7.10 as it is 2. Cor. 7.10 this godly sorrow causeth repentance vnto saluation not to be repented of whereas worldly sorrow causeth death and all the promises of life and eternall happinesse are made onely to such repentant sinners and to them onely they appertaine And as Gods children are grieued for their sinnes past so doe they hate and detest them as in all others so especially in themselues which hatred causeth them to flee from them and auoide all occasions which might cause them to fall into the like wickednes striuing and endeuouring to mortifie their lusts and euill concupiscences and to leade their liues in holinesse and righteousnesse because herewith their heauenly father is well pleased Whereas the wicked man if hee bee not restrained with a seruile feare of Gods iudgements or of temporarie punishments goeth on in his sinnes with pleasure and delight adding drunkennesse vnto thirst and drawing iniquitie vnto him with the cords of vanitie Whosoeuer therefore haue this son-like care and holie endeuour of forsaking their sinnes and betaking themselues to serue the Lord in the duties of holinesse and righteousnesse they may bee assured that they are elected and adopted to be the sonnes of God but those who haue no such purpose can neuer haue this assurance for if they were the sonnes of God they would be affected like louing children to such a gratious father § Sect. 5 The fift signe of the childe of God elected to saluation The fift signo is an hungring desire after Christs righteousnesse Ioh. 7.37 Reuel 21.6 is when as feeling his owne miserie and wretchednesse he earnestly desireth and euen as it were hungreth and thirsteth after Christs righteousnesse looking for life and saluation in him alone for such as these our Sauiour Christ calleth vnto him Ioh. 7.37 If any man thirst let him come vnto me and drinke and to such he promiseth euerlasting happinesse Reuel 21.6 I will giue to him that is a thirst of the well of the water of life freely of which whosoeuer drinketh shall neuer be more a thirst Ioh. 4. but it shall be in him a well of water springing vp vnto euerlasting life And to this we may adde also an high and incomparable estimation of Christ and his righteousnesse after that wee are assured of them whereby wee prise and value them so much aboue all worldly things that with Paul we esteeme them all but drosse and dung in respect of gaining Christ Phil. 3.8 Phil. 3.8 and are content not onely with the Merchant to sell all wee haue that we may buy these precious pearles but also to suffer tribulation anguish persecution famine nakednesse perill sword yea death it selfe Rom. 8.35 rather than wee would be separated from the loue of Christ as the Apostle speaketh Rom. 8.35 § Sect. 6 The sixt signe of the childe of God The sixt signe is the inward fight betweene the flesh and the spirit is the inward combat which they feele betweene the flesh and the spirit whereby on the one side they are drawne vnto sinne and on the other side incited vnto holy obedience now delighted in the lawe of God and yet soone after led captiue vnto sinne one while rowing against the tide of their carnall affections and another while carried violently downe the streame by reason of their weakenesse and the strength of their in-bred corruption For naturally we goe al one way without any stop opposition or resistance euen the broad way which leadeth to hell and destruction naturally we serue sinne and willingly subiect our selues to liue in the bondage of our spiritual enemies vntil the Lord doe with his holy spirit renew our will and sanctifie our affections working in vs an earnest desire to come out of this miserable captiuitie that we may attaine vnto the glorious liberty of the sonnes of God which renewing and sanctification because it is done but in part therefore is it opposed by the contrary corruption which wee haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs doe the flesh hindreth and inforceth vs to leaue vndone with whatsoeuer the spirit is delighted with that the flesh is vexed and displeased and this spirituall fight is in all Gods children as appeareth Rom. 7.23 Gal. 5.17 which should bee so farre from discouraging vs Rom. 7.23 Gal. 5.17 that nothing more can assure vs of our election for naturally we are all flesh wholy submitting our selues to be ruled by Sathan neither is there any fight or opposition in vs for Sathans kingdome is not deuided against it selfe and whilest the strong man wholy keepeth the house all that he possesseth is in peace vntill our Sauiour Christ by the operation of his spirit thrusteth him out of his possession and seeketh to rule in vs by the scepter of his word and then the diuell rageth and striueth to keepe his hold and the flesh stormeth desiring still to serue his old maister When therefore we feele
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
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
euery part and facultie of bodie and soule And therefore whosoeuer would bee assured that he hath attained true sanctification he is to labour to compose and frame the whole man his minde and imagination his will and affections his outward actions life and conuersation according to the exact rule of Gods law in all of them mortifying the old man and his inbred corruption and imbracing the contrarie duties of holinesse and righteousnesse Otherwise if our sanctification be not of the whole man and euery part in their seuerall measure it will in the end be vaine and fruitlesse for as it is to no purpose for citizens being besieged to fortifie one place of the wall and leaue another part vnfortified or to keepe strait watch at some of the gates and leaue others open so it will not auaile vs to fortifie some parts against the power of sinne and to leaue others weake and naked nor to garde some of the outward passages of the senses and neglecting some other suffer them to lie as an open entrance to let in our spirituall enemies for so they will easily surprise vs and leade vs captiue vnto sinne but if we would be in any safetie in this strait siege we must set a strong garde and a carefull watch ouer euery part and facultie of our bodies and soules § Sect. 3 The obiect of our sanctification about which it is exercised Of the obiect and time of our sanctification is sinne and corruption and holinesse and righteousnesse that we may flie the one and imbrace the other mortifie the flesh and the lusts thereof and be quickned in the spirit that we may be conformable in all holy obedience vnto the law of God auoyding that which he hath forbidden and labouring to performe that which hee hath commaunded The time when sanctification is wrought in vs is presently after we are effectually called and iustified for as soone as the vertue and power of Christs obedience death and resurrection is applied vnto vs by a liuely faith it doth not onely free vs from the guilt and punishment of sinne but also mortifie the flesh with the corruptions thereof and quickneth vs in the inner man enabling vs to forsake our former sinnes and to serue the Lord in holinesse and newnesse of life But howsoeuer our sanctification bee begun presently after our conuersion yet it is not so soone finished but as the seede being cast into the ground doth first take roote and then is scarcely discorned afterwards shooteth forth into a blade and so springeth vp by little and little till it bringeth forth an eare and lastly it ripeneth and yeeldeth to the sower plentifull increase so when first the seedes of sanctification are sowne in vs by vertue of Gods spirit they haue a time to take rooting when as they make little or no shew to our selues or others but afterwards they send forth as it were a blade of a holy profession and the ripe fruites of godlinesse Notwithstanding these fruites in this life are not purely cleane and without mixture but as in the fairest field there is amongst the cleanest wheate some tares and cockell so in those that are most sanctified there are many corruptions of the flesh mixed with the good fruites of the spirit Apoc. 22.11 the which the christian is still in weeding and plucking vp by the rootes so long as he liueth but yet can neuer ouercome this great worke till the winter of death wholy nippeth and killeth these weedes of sinne We must not therefore presently after our conuersion dreame of a perfection in sanctification no nor yet at the first estimate the truenesse thereof by the greatnesse of the measure for as it is in the naturall generation and growth of the body so also in spirituall regeneration all is not finished at the first but perfected by degrees As soone as we are conuerted we are but babes in Christ Heb. 5.14 and in respect of our infancie in knowledge faith and other graces such as haue neede rather of milke than of strong meate Rom. 8.29 in the rest of our life we grow vp from strength to strength till we come to mans estate vnto which age we cannot properly be said to haue attained till by death we wholy lay aside the old man and the corruptions thereof and lastly we attaine to our consummation and full perfection when at the latter day wee shall rise againe and both in body and soule bee indued with perfect holinesse whereby we shall be enabled to performe obedience to Gods will in that degree which his iustice requireth CHAP. III. Of the parts of Sanctification § Sect. 1 THe parts of sanctification are two That sanctification containeth two parts mortification and viuification mortification and viuification the which also are said to be the parts of true repentance but in a diuerse sense for they are attributed vnto sanctification as they are the worke and action of God who by his holy spirit doth mortifie and quicken vs and is the sole author and cause of our sanctification and vnto repentance as they haue reference vnto vs who being regenerate and indued with Gods spirit doe labour in the mortification of our corruptions and indeauour to serue the Lord in newnesse of life for Spiritu sancto acti agimus we being first moued and set a worke by Gods spirit doe worke together with him This diuision hath it ground and warrant in many places of holy Scriptures in which it is expressed in diuers phrases and formes of speech Psal 34 14. and 37.27 Esa 1.16.17 Rom. 5.11.18 Eph. 4.22.23 Psal 34.14 Escew euill and doe good Esa 1.16.17 Cease to doe euill learne to doe well Rom. 6.11 likewise thinke ye also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. And v. 18. Being free from sin ye are made the seruants of righteousnesse Ephes 4.22 That ye cast of concerning the conuersation in time past the old man which is corrupt through the deceiuable lusts 23. And be renewed in the spirit of your minde 24. And put on the new man which after God is created in righteousnesse and true holinesse So Rom. 7.4.8.13 1. Cor. 5.7 Col. 2.12.3.9 Gal. 5.16 1. Pet. 2.24.3.11 By al which places and many others it is cleere and manifest that our sanctification consisteth of these two parts the mortifying of the flesh and the quickning of the spirit § Sect. 2 Mortification is the first part of sanctification Of Mortification what it is and how it is wrought wherein the spirit of God applying vnto vs the vertue and power of Christs death and buriall doth by little and little weaken subdue and kill in vs our naturall corruption the flesh and the lusts thereof so that they are not so powrfull as in times past to stirre vp in our mindes euill motions which are contrarie to the will and word of God In this description is set downe first the
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