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
and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
this must not make vs to neglect all till there be an vniuersall agreement for as well may be reconcile light and darkenes the children of God with the children of the diuell grace naturall corruption truth and error as the true religion with those which are false or the professors of the one with the professors of the other Those who haue important businesses abroad doe not stay at home and refuse to trauaile because some goe out of the way but therefore they are more carefull to informe themselues of euery turning in their iourney because they would not erre with others those that haue a desire to liue doe not refuse all meate because some surfet die by eating that which is vnwholsome but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health those also who are sicke doe not neglect all phisicke because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing but this maketh thē with more circumspection to find out a skilful and learned phisition Let vs therefore follow the like practise in these spirituall things and seeing there is but one direct way which leadeth vnto heauen and many bywaies which leade to destruction let not this keepe vs from trauayling this heauenly iourney but rather moue vs with more diligence to inquire the right and perfect way seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules let vs learne with more care to make choyse and to put a difference betweene the one and the other But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion §. Sect. 2. How the vnlearned may discerne the true religion from that which is false and which is the false who teacheth the truth and who falsehood to which I answere that euery one must labour to informe himselfe of the truth by studying and meditating in Gods word this must be his light to guide him his counsaylor to informe him his touchstone whereby he may discerne the stubble and straw of mens inuentions from the pure gold of Gods true religion Neither are we to receiue all doctrines hand ouer head but as the Apostle exhorteth vs we must trie the spirits whether they be of God or no and with the men of Berea we must search the scriptures I. Ioh. 4.1 Act. 17. to see if those things be so as they are deliuered and accordingly either receiue them if they are consonant with Gods word or reiect them if they be dissonant thereunto Yea will some say this were a direct course if those onely who haue the truth on their side had scripture to alledge but seeing euery heretike is as readie to quote scripture for the vpholding and defending of his heresie as the professors of Gods truth for the maintenance thereof all the question is whose interpretation is to be receiued as good and whose to be reiected as false and erroneous To this I answere that though there be some places in the scripture hard and somewhat doubtful and therefore the more easie to be wrested vnto a wrong sense yet are there others cleare end euident for the confuting of all sects heresies and errors whatsoeuer and therefore we must expound those places which are darke and ambiguous by those which are perspicuous and manifest For exmaple if we would know whether Poperie be the true religion or no we must examine the doctrines thereof by Gods word not making choyse of those places which seeme any way hard and doubtfull but of those which are cleere and manifest and so we shall finde that their doctrines are as contrarie to Gods truth as light to darkenes For whereas they teach that we are able to fulfill the law and to merit heauen the scriptures affirme the cleane contrarie I am 3.2 and 2.10 namely that in many things we sinne all I am 3.2 and whosoeuer shall keepe the whole law yet faileth in one point is guiltie of all I am 2.10 that there is no man who sinneth not 1. King 8.46 1. King 8.46 that in Gods sight none that liueth can be iustified Psal 143.2 Luk. 17 10. Psalm 143.2 that when we haue done all those things that are commaunded vs we are vnprofitable seruants and haue done but our dutie and therefore merit nothing Luk. 17.10 So whereas they teach that wee must pray to Saints and Angels because they make intercession for vs the Apostle flatly excludeth all other from this office but Christ alone 1. Tim. 2.5 1. Tim. 2.5 there is one mediator betweene God and man Where as they teach that marriage is vnlawfull for some men at all times and some meates vnlawfull for all men at some times the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels 1. Tim. 4.1.3.4 and that euery creature of God is good and nothing ought to be refused if it be receiued with thankesgiuing 1. Tim. 4.1.3.4 And that marriage is honorable for all men and the bed vndefiled Heb. 13.4 Heb. 13.4 that to auoyde fornication euery man must haue his wife and euery woman her owne husband 1. Cor. 7.2 and that better it is to marrie then to burne v. 9. 1. Cor. 7.2 Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament the scriptures teach vs the contrarie namely that he is ascended into heauen and therefore not vpon the earth Matth. 28.6 Matth. 28.6 That when he was taken into heauen he was taken from vs Act. 1.11 Act. 1.11 That the heauens must containe him vntill the time that all things be restored Acts 3.21 Act. 3.21 Whereas they teach that we must make and worship images both are expresly forbidden in the second commaundement and in many other places of scripture Whereas they teach that the scriptures should be kept from the common people in an vnknowne language the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding that he might also instruct other 1. Cor. 14.19 than ten thousand words in a strange tongue and flatly inioyneth that the Prophets should keepe silence in the Church rather than speake strange lauguages where there is no interpreter 1. Cor. 14.19.27.28 Whereas they hold that the cup in the administration of the Lords supper is to be withheld from the common people and giuen onely to the Priests the quite contrarie is to be obserued in the institution whereas our Sauiour saith Drinke ye all of it because it is his blood of the new testament that is shed for many for the remission of sinnes plainely thereby inferring that this signe and sacrament of his blood belongeth to as many as were redeemed by it Matth 26.28 Matth. 26.28 And whereas they say that here the disciples were onely
stragling souldiers who depart from the armie and raunge abroad to forrage or get some bootie are easily vanquished by their enemies so those who depart and make an apostasie from Gods Church to gaine or retaine their pleasures and worldly preferments are easily ouerthrowne falling into Sathans ambushments And secondly euery one is to containe himselfe within the limits of his speciall vocation and to keepe his peculiar standing appointed him by God for as there is nothing more pernitious to an armie than disorder when as some intrude themselues into others place as when the common souldier will be an officer the Lieutenant Captaine and the Captaine Generall of the armie so nothing is more hurtfull to the Church militant than when disorderly one vsurpes another place and office as when the Ministers will be Magistrates and the Magistrates Ministers and when the common people vsurpe the office of them both Secondly when as he biddeth vs stand in our places he restraineth vs from two extreames the one that wee doe not wilfully thrust our selues into the combat of temptations before we be assaulted and so as it were runne out of our standings to seeke an enemie and secondly that when wee are assaulted we doe not flee away but stand to it valiantly and endure the violence of the assailants Lastly he exhorteth vs to watchfulnes and painfull diligence for we must not drowsily and securely lay vs downe and giue our selues to sleepe nor yet sit idlely as though wee had nothing to doe but wee are to stand vpon our guard and to watch continually that wee may alwaies be in readines to withstand the assaults of our enemies otherwise if wee sleepe in securitie they will suddenly set vpon vs and surprize vs at vnawares CHAP. X. Of the particular parts of the Christian armour and first of the girdle of veritie § Sect. 1 ANd thus the Apostle hauing taken away all retchlesse securitie and foole-hardines and also strengthened vs with true valour and Christian fortitude Of the girdle of veritie in the next place he describeth the armour of God which wee are to buckle vnto vs. Where first wee are generally to obserue that wee are not curiously and scrupulously to search out the reason why such and such vertues are likened to these or those peeces of armour as for example why he calleth truth a girdle righteousnes a breast-plate faith a shield c. for it was not the Apostles purpose so exactly to fit the similitudes as may appeare 1. Thess 5.8 where he indifferently ascribeth the name of breast-plate both to faith and charitie by which here hee vnderstandeth righteousnesse but onely briefly and generally to shew what vertues and graces of Gods spirit are most necessarie for a Christian wherewith hee may be enabled to resist his spirituall enemies continuing his former allegorie taken from warres But let vs come to the armour it selfe which is both defensiue and offensiue the first part is the girdle of veritie The word here vsed signifieth a broad studded belt vsed in warres in ancient times wherewith the ioynts of the breast-plate and that armour which defended the bellie loynes and thighes were couered And by this truth is resembled whereby some vnderstand the truth of religion and of the doctrine which we professe others vnderstand hereby truth and vprightnes of heart or the integritie of a good conscience whereby wee perfourme all duties of religion belonging to God and our neighbour in simplicitie without all hypocrisie and dissimulation But because both are notable and necessarie parts of our Christian armour I see no reason why wee may not take it in both senses VVhat we are to vnderstand by the girdle of veritie seeing the Apostle doth of purpose set downe vnder these metaphoricall words the chiefe vertues and graces wherewith wee are to arme our selues against our spirituall enemies First therfore here is required truth of our religion which we professe and secondly that we professe it truly that is with vpright simple hearts § Sect. 2 For the first That our religion must be grounded on Gods truth it is the foundation vpon which all other duties to God or man are to be built for if they be not grounded on Gods truth but deuised by mans braine they are but humane dotages which the Lord will not accept neither is it to any purpose that wee shew our selues earnest and forward in religion vnlesse it be true and consonant to Gods word For as the faster that those trauaile which are out of the way the further they are from their iourneys end so the more earnest and forward that wee are in trauailing the by-paths of error the further we are from Gods kingdome and therefore Sathan careth not greatly whether we be of no religion or of a false religion whether wee worship no God at all or a false God or at least the true God after a false manner whether wee perfourme no dueties vnto God or such as being not agreeable to Gods truth are abominable vnto him First then wee must containe all our actions within the compasse of Gods word and whatsoeuer wee professe and practise it must haue his ground and warrant from this truth if wee will be accounted true members of Gods militant Church 1. Tim 3.15 which is therefore called the pillar of truth 1. Tim. 3.15 because contemning all errours and doctrines of men it faithfully keepeth the truth of Gods word And as souldiers were girt about with that strong and broad studded belt wherewith their loynes were strengthened and so enabled to sustaine the fight without wearines so wee are to compasse our selues about with truth whereby wee may be strengthened when as we know that we fight in a iust quarrell neither shall wee easily be deceiued with Sathans temptations and false suggestions if we be girt about with the girdle of verity And hereby appeareth the necessitie of this peece of armour for seeing Sathan is a liar from the beginning it behooueth vs to be compassed about with truth that the bright beames thereof may discouer and disperse all the foggie mists of Sathans errors and lies § Sect. 3 But it is not sufficient that wee professe the truth That we must professe the truth in truth and simplicitie of heart vnlesse it be in truth that is in integritie and simplicitie of heart without all hypocrisie and dissimulation For how glorious soeuer our profession euen of the true religion be before men yet it is abominable in the eyes of God if it be not in truth and from an vpright heart but counterfeite and hypocriticall Whatsoeuer duties and good workes we perfourme though neuer so excellent in thēselues yet are they not acceptable in Gods sight if they be not ioyned with integritie and simplicitie For example prayer is a notable part of Gods worship but if we doe not call vpon God in truth but with fained and deceitfull lips that we may haue the praise of men
to send his ambassadours not only to offer peace but also to beseech vs that wee would be reconciled vnto him as the Apostle speaketh 2. Cor. 5.20 2. Cor. 5.20 and vpon this reconciliation hee assureth vs of the riches of his kingdome who therefore receiuing and beleeuing this ambassage will not loue the Ambassadours that bring these blessed tidings vnto them Who can bee assured of such inestimable benefits and yet shew no token of thankfulnes towards them who are the meanes whereby they are deriued vnto them The great contempt of Gods ministerie a signe that few prosit by their ministerie Where by the way we may note how few the number is in these daies who receiue the Lords ambassage to their spiritual comfort how few they are to whome it is effectuall for the begetting in them the graces of Gods spirit how few hereby come to the true assurance of the remission of their sinnes and euerlasting happinesse seeing the number is so exceeding small who loue and respect the Lords ambassadors in regarde of their ambassage Nay rather the most euen for their ministerie sake doe contemne those whom otherwise in respect of their learning wisedome and other excellent gifts of bodie and minde they would respect and highly esteeme if they were not of the ministerie So that their honorable calling which aboue al things should commend them doth aboue all things make them base contemptible and no maruell seeing the most are flesh and not spirit the children of Mammon and not the children of God and therefore sauoring onely the things of the flesh not perceauing the things of the spirit of God 1. Cor. 2.14 they seeme foolishnesse vnto them and the preachers of them fooles and men of shallow conceites But let such know that God hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27.28 and weake things to confound mightie things vile things of the world and things that are despised hath God chosen and things that are not to bring to nought things that are that no flesh should reioyce in his presence as it is 1. Cor. 1.27.28 Let them know that this their contempt or at least small regarde of Gods ambassadors is a most manifest signe that they neuer receiued good by their ambassage for had they receiued from them spirituall things they would neuer grudge to bestowe vpon them their worldly things which in the true christians estimation are not to be compared with them and much lesse would they against their owne conscience defraud them of their owne right which by the lawes of God and man is due vnto them whereby it commeth to passe that whereas all men being industrious and frugall may liue plentifully euen of their meanest trades onely the Lord ambassadors though neuer so painefull in their callings liue in want and miserie § Sect. 11 The last signe of Gods childe elected to saluation which I will speake of The tenth signe an earnest desire of Christs comming to iudgement Reuel 22.20 Matth. 6.10 is their earnest desire that our Sauiour Christ should come to iudgement whence proceedeth that patheticall prayer Come Lord Iesus come quicklie Reuel 22.20 and that prayer which our Sauiour hath taught all the faithfull to pray daily let thy kingdome come Matth. 6.10 Now that this is a note of those that are elected to saluation it appeareth plainely 2. Tim 4.8 Where the Apostle saith that a crowne of righteousnesse is laide vp for all those that loue his appearing 2. Tim. 4.8 Rom. 8.23 And Rom. 8.23 he telleth vs that those who haue the first fruites of the spirit doe euen sigh in themselues waiting for the adoption euen the redemption of their body when as their corruption shall put on incorruption and the mortall body immortalitie as he speaketh 1. Cor. 15.53 1. Cor. 15.53 So our Sauiour Christ hath tolde vs that his faithfull children should at his comming looke vp and lift vp their heads Luk. 21.28 because their redemption draweth neere Luk. 21.28 and on the otherside that the kingdome of the earth shall mourne and that the prophane worldlings and reprobates shall say to the mountaines and rockes Matth. 24.30 Reuel 6.16 fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the lambe Reuel 6.16 So that by these places it is manifest that if we loue the appearing of the Lord Iesus and desire his comming to iudgement we are the children of God indued with his spirit which assureth vs of our saluation For naturally we abhorre to thinke of this fearefull day and tremble with feare when mention is made of the appearing of our iudge because by our sinnes we haue deserued euerlasting damnation but when the spirit of God by the ministerie of the word hath begot faith in vs whereby we apply vnto our selues Christ Iesus and all his merits by whom we are reconciled vnto God and made friends who before were enemies and sonnes of God and heyres of euerlasting happinesse who before were the children of wrath and firebrands of hell then doe we earnestly desire the companie of our heauenly father when we are assured that our iudge shall be our Sauiour then can wee goe boldly to his iudgement seate without feare of condemnation when we are assured that we are the beloued spouse of Christ then we long for nothing more then for the comming of our bridegroome when we are certainely perswaded that by Gods spirit we are ingrafted into the bodie of Christ and are become liuely members of his body then doe we hartily wish with the Apostle to be dissolued that we may be with Christ our head in his kingdome of glorie where together with him wee shall receiue and be fully satisfied with such incomparable ioyes 1. Cor. 2.9 as neither eye hath seene nor eare heard nor the heart of man conceiued CHAP. XI The obiections alleadged against the assurance of our election answered § Sect. 1 ANd thus much concerning the signes whereby we may be assured of our election Answers vnto testimonies alledged now I will answere such obiections as are brought against this doctrine by the enemies of Gods truth And these are of two sortes first testimonies of Gods word and secondly reasons The testimonies of scriptures are diuers 1. Cor. 10.12 Pro. 28.14 Rom. 11.20 first they obiect such places as these 1. Cor. 10.12 Let him that thinketh he standeth take heede least he fall Pro. 28.14 Blessed is the man that feareth alwaies Rom. 11.20 Be not high minded but feare Phil. 2.12 Make an end of your saluation with feare and trembling Phil. 2.12 1 Pet. 1.17 1. Pet. 1.17 Passe the time of your dwelling here in feare to all which and many other such like places we may answere generally that the holy Ghost would not hereby take away our certaintie of faith but carnall securitie he would not depriue
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
and foysted in by some cunning fellow after the things were come to passe The like obiections also he maketh against the rest of the Scriptures as that either there was not any such Moses or if he were that he was but some cunning fellow who writ of miracles and wonders neuer done to gaine credit to his law which he had published or if he wrote nothing but truth in his time yet we know not whether these books which goe vnder his name are perfect as he left them or depraued and corrupted hauing many things altred added detracted according to the pleasure of those who haue had the keeping of them And so also hee obiecteth against the other parts of holy Scriptures To this I answere that as it were great absurditie to call in question the writings of Cicero Seneca Plutarch and other Heathen men whether they were penned by any such men or no because the next age receiued them from the authors themselues and deliuered them to the next insuing and so by tradition from hand to hand they are come vnto vs so it is no lesse absurditie to call into question whether the scriptures were written by the Prophets and Apostles who liued in their seuerall times seeing the Church hath receiued them from time to time and deliuered them to their successors to this day Moreouer the law published by Moses was not in secret or in a corner before some few witnesses but in the presence of sixe hundred thousand men besides women and children and the strange miracles and workes of God full of wonder which hee wrought for the better confirmation of his law giuen were done and perfourmed in the presence of many thousands who made relation of them to their posteritie and they to theirs to this day Neither was it easie to be corrupted altred or changed seeing the lawgiuer did straightly charge all men that they should not adde detract or alter any thing vpon paine of present death in this world and euerlasting death in the life to come who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie Moreouer this book of the law was safely kept in the Tabernacle and after in the Temple in the Arke which was placed in the holy of holiest and diuers authenticall copies written out of it for euery one of the twelue tribes which were euery Sabbaoth day read and expounded in their Sinagogues yea so familiar were these writings with the Iewes that they were written in their houses and vpon their garments so as it was not possible for any man to falsifie them but it would presently bee espied Yea will the tempter say but though they could not be depraued or corrupted yet they might at first bee inuented by some more subtill than the rest and so thrust vpon men vnder the authority of God himselfe as being the writings of his Prophets and Apostles To which I answere that there is no probabilitie of truth in this obiection for I would faine know in what age this man should write In the time of Moses how then could he write the historie of the Iudges who succeeded him In the time of the Iudges how then could he write the historie of the Kings What then could he write these things in the time of the Kings and so faine a relation of such things as went before why then it is necessarie that hee should haue liued in the time of the last Kings or els he could not haue penned their historie also but before this time there were many copies abroad of the Scriptures in diuers nations by reason that the Iewes were scattered abroad through their captiuitie where they as constantly professed their religion as in their owne countrey Besides if these writings had been fained in what age could they come to light but men diligently inquiring into them as being matters importing no lesse than their eternall saluation or condemnation would haue found them counterfeit For if they had been penned in the same age wherein the things were done who would haue beleeued them if they did not assuredly know that they contained nothing but certaine truth If in an after age who would haue straight subscribed vnto them vnlesse they had by tradition from their ancestors bin assured that such things were done in former times Furthermore it is not probable but that the Iewes would haue made mentiō of such an author if they had known him or if they had by some accident found them written in this forme it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them that they would rather chuse to suffer all torments than be brought to denie any one part of them § Sect. 7 Lastly it is obiected that in the time of Antiochus That the books of holy Scripture perished not in the time of Antiochus the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished and these which we haue afterwards inuented by the Iewes to grace their religion To which I answere that this obiection is so sotrishly foolish that it sauoureth not of common sense much lesse of any force of reason for seeing now there were extant almost innumerable copies of the Scriptures what meanes could be inuented by with and rage vtterly to suppresse them especially seeing the Iewes made farre more precious account of them than of their liues so that for the profession of this truth they were content to suffer euen in this tyrants time cruell deaths Besides if they had been all destroyed and abolished in his time how came it to passe that presently after his death they were againe as it were pulled out of the ashes and reuiued Or how could others be put in their place seeing innumerable men liued before and after his persecution who had the sight and perusing of the same bookes before they were suppressed and afterwards againe when they came to light Lastly though it should be granted that all the bookes of holy Scriptures had bin vtterly defaced in al the dominions of Antiochus yet this were nothing for the tempters purpose for the Iewes were now scattered far and wide and had their Sinagogues and schooles in sundrie nations where he had no authoritie therfore though he had destroyed all the copies of the Scriptures in all places of his kingdome yet there were many in other places where hee bare no sway Neither were they now in the Hebrew tongue alone but also translated into the Greeke by the 70 Interpreters at the request of Ptolomey Philadelphus and the translation carefully kept in his Librarie long before the time of this Antiochus By al which it is more then manifest that the Scriptures are the same which were penned by the Prophets and holy men of God inspired with his diuine spirit confirmed with so many and wonderfull miracles and sealed with the bloud of innumerable Martyrs To this which hath
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
feele the vertue of Christs resurrection that by this meanes he might attaine vnto the resurrection of the dead And as Paul earnestly desired this so also he attained vnto it as himselfe professeth Galath 2.20 Thus saith hee I liue Gal. 2.20 yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by faith in the sonne of God who hath loued me and giuen himselfe for me Now this efficacie and vertue of Christs resurrection is applied vnto vs by Gods spirit which vniteth vs vnto Christ our head and therefore vsually in the Scriptures this worke is ascribed vnto him Rom. 8.11 So Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because his spirit dwelleth in you § Sect. 5 And thus haue I shewed the author of our viuification Of the manner how our viuification is wrought the manner how it is wrought followeth to bee spoken of First the spirit of God dispelleth the cloudes of ignorance and illuminateth the eyes of our vnderstanding with the beames of true sauing knowledge wherewith being inlightened we rightly iudge that folly and madnesse in which we thought formerly our chiefe wisdome consisted and approue that as onely wise which before wee condemned as extreame foolishnesse Of this the Apostle speaketh Ephes 1.17 where he prayeth that God would bestow vpon them the spirit of wisdome and reuelation through the knowledge of him Ephes 1.17 that the eyes of their vnderstanding might bee inlightened c. After the vnderstanding is thus inlightened then also the will is changed and whereas before regeneration it was corrupt peruerse and rebellious now being sanctified it beginneth to hate and auoide that euill which in former times it loued and imbraced and to like and delight in that good which formerly it loathed and abhorred so that the regenerate man saith with the Apostle that to will is present with him though hee finde no meanes to performe that which is good Rom. 7.18.22 and that he is delighted in the lawe of God concerning the inner man though the law of his members rebelling against the law of his mind leade him captiue to the law of sinne Finally the vnderstanding being inlightened and the will reformed there followeth the renewing of all the affections the thoughts imaginations powers and faculties of the soule and lastly the internal parts being quickened there insueth the renuing of the body the outward actions life and conuersation § Sect. 6 And thus haue I set downe the manner and forme of our spirituall renewing now as the worke of mortification That the worke of sanctification is not finished in an instant so this of viuification is not perfected and finished in an instant but in continuance of time and by degrees neither doe we so long as we continue in this life receiue any great measure thereof but onely the first fruites which is but as it were a little handfull in respect of that large haruest of godlinesse which we shall attaine vnto in Gods kingdome as the Apostle speaketh Rom. 8.23 Rom. 8.23 Whereas therefore the Church is saide to bee perfectly purged from all spottes of sinne Ephe. 5.26 27 Ephes 5.26 27. it is to be vnderstood of our iustification whereby the faithfull are deliuered from the guilt and punishment of sinne and adorned with Christs perfect righteousnesse and not of our sanctification which is onely begun in this life but not perfected till the life to come as it is notably set downe 2. Cor. 5.1 2 3 4. 2. Cor. 5.1 2. c. CHAP. IIII. Sathans temptations whereby he laboureth to intice vs to commit sinne answered § Sect. 1 ANd so much for the doctrine of sanctification Of the kinds of Sathans temptations whereby he indeauoreth to hinder our sanctification the right vnderstanding wherof serueth much for the answering of all contrarie cauils and obiections which are suggested into our mindes by our spirituall enemies Now hauing shewed the trueth of this doctrine let vs in the next place propound Sathans temptations which he commonly vseth to hinder this worke of sanctification to the end that the weake christian may bee the better inabled to answere them in the day of triall The temptations which Sathan suggesteth to hinder our progresse in godlinesse are of two sorts either allurements to intice vs to goe aside out of the narrow path of holinesse into the broade way of sinne and wickednesse or discouragements to disharten and wearie vs in trauailing this spirituall iourney By the first he sweeteneth the bitter pill of sinne that it may seeme pleasant to our carnall appetites to the end that we may greedely swallow it to our euerlasting bane by the other hee laboureth to make holsome godlinesse loathsome and altogether vnpleasant to our sensuall taste Those hee commonly vseth before we haue sinned to cause vs presumptuously to fall into it and these after wee haue sinned and wounded our consciences to the end hee may moue vs desperately to surcease our labour in the workes of sanctification as being not only difficult but altogether impossible § Sect. 2 The first sort of his temptations whereby he laboureth to draw vs into sinne Of Sathans temptation whereby he allureth vs to fall into sinne he inforceth by extenuating the sinne vnto which he allureth vs by putting vs in minde of the mercies of God and merits of Christ and by hiding from vs the curse of the law and the punishments threatned against sinne both in this life and the life to come Why will hee say makest thou such scruple of committing this sinne which is so pleasant or profitable vnto thee seeing it is in it owne nature but very small and almost no offence at all being compared with the great transgressions which others haue committed who notwithstanding are said euen in the Scriptures to haue been most godly and righteous yea and highly in Gods loue and fauour why therefore shouldest thou who art farre inferiour vnto them stumble at this small strawe seeing these great blockes could not hinder euen the most religious from inioying the pleasures of sinne Consider also the common frailtie of mankinde and the naturall corruptions of the best whereby they are ready to fall when the least occasions are offered into sinnes farre greater then this which so much pleaseth thee Remember that thou canst not be a saint in this life nor freed from that corruption which so fast cleaueth vnto thee and therefore seeing thou must needs sinne now sinne when thereby thou maist haue pleasure or profit for doe what thou canst yet thou shalt often fall And why wilt thou not rather be lead with delight then be drawne with necessitie Consider likewise that thy God is most mercifull and therefore still ready to pardon thy sinnes and the rather because he knoweth thy fraile