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
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
and that to them alone this speech was directed the Apostle plainely taketh away this cauill for setting downe the words of institution for the vse of the whole Church of Corinth hee willeth euery one indefinitly to examine himselfe and so to eate of this breade and drinke of this cuppe 1. Cor. 11.28 1. Corinth 11.28 And thus if wee studie and meditate in Gods word wee shall find most cleere manifest places for the confirmation of the truth and confutation of all sects errors and heresies But what if this meanes be taken away from vs of reading studying the scriptures either because they are onely to bee had in an vnknowne language as in the time of popery or because we cannot reade and haue no body to teach vs What if both reading and studying them we finde many doubts and difficulties and diuers places which seeme to fauour diuers and opposite opinions and religions how the must we quit our selues out of this laberinth of ambiguitie and doubtfulnesse seeing it is preiudiciall to appeale to the iudgement of either faction I answere that in these dayes the meanes of knowledge are not so scant but that they may inioy them that labour for them for either they may obtaine the vse of the Scriptures in their owne language where they dwel or else in some other place by remouing their habitation though they cānot reade yet it is no hard matter to learne to those who will vse paines and diligence or at least to get the helpe of others to supplie their want and defect in this behalfe But let it bee granted that we were abandoned of all these meanes or that vsing them there were some doubt remaining of which we cannot be resolued are we therefore destitute of helpe and forsaken of all meanes whereby wee might attaine vnto the knowledge of the truth No surely For if when allother meanes faile vs we haue our recourse vnto God by earnest effectual prayer instantly crauing his holy spirit to guide and direct vs we haue a mercifull promise that he will heare our request and graunt vnto vs his holy spirit as it is Luke 11.13 Luke 11.13 and that thereby he will illuminate the blinde eyes of our vnderstanding inlighten our minds with the knowledge of the truth and take away from vs all preiudice of opinion and forestalled iudgement so as we shal discerne truth from falsehood and Gods true religion from errors and lies sects and heresies Iohn 16.13 For this spirit of truth will leade vs into al truth as it is Ioh. 16.13 He searcheth al things 1. Cor. 2.10.12 euen the deepe things of God and to this end we receiue him that we may knowe the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 He is that precious eye-salue wherewith being annointed we see Reuel 3.18 who before were blinde Reuel 3.18 And if once wee haue receiued this annoynting we neede not that any man should teach vs 1. Ioh. 2.27 for this annoynting teacheth vs all things as it is 1. Ioh. 2.27 Though therefore we were abandoned of all other meanes yet let not Sathan perswade vs to neglect all religion because we cannot discerne the true religion from that which is false for if we earnestly and sincerely labour after the knowledge of the truth and with good Cornelius continually implore the assstance and direction of Gods spirit wee shall bee sure to obtaine our desire for the Lord hath promised it and hee will vndoubtedly be as good as his word CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnesse to heare answered § Sect. 1 ANd so much concerning the temptations of Sathan That our sins and vnworthinesse should not hinder vs from hearing Gods word which he draweth from the Ministers to discredit the Gospel and to diswade men from the hearing thereof but if he cannot thus preuaile he will leaue the Ministers and come to the parties themselues suggesting into their minds that they are vnworthy in respect of the innumerable number of their sinnes to be hearers of the Gospell which is so pure and excellent and that their corruptions are so great their vnderstandings so blind their memories so slippery their wils so peruerse their heart and affections so wicked and prophane that it is to be feared in regard of this their vnfitnes to heare that the word of God which in it selfe is the sauour of life vnto life will become vnto them the sauour of death to their more deepe condemnation For the answering of which temptation wee are to know first that our sinnes and vnworthinesse should be so farre from hindring vs frō the hearing of Gods words that they should rather serue as forcible arguments to moue vs more attentiuely and diligently to heare it because it is the meanes ordayned of God to pull vs out of our sins to purge vs from our corruptions to worke in vs true sanctification and to make vs of the sonnes of wrath the children of God Moreouer though we want faith and all other sanctifying graces yet we are to heare the word of God for therefore the Lord hath ordained the ministery of the word not onely to increase grace where it is begun but also to beget and begin it where it is wanting so that we must not only heare because we are fit but also that we may be made fit who before were vnfit Neither are we to imagine that faith and other graces goe before hearing but follow after as fruits and effects thereof Rom. 10.14.17 as the Apostle plainely sheweth Rom. 10.14 But how shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And verse 17. Faith commeth by hearing and hearing by the word of God If then there be no faith without hearing nor no grace without faith it must needs follow that before we heare we are destitute of faith all sauing grace and that by hearing they are wrought in vs God preuenting vs with his grace and calling vs vnto himselfe not only when we had no deserts to merit his mercy but also not so much as any grace to desire it And hence it is that the Apostle saith 2. Tim. 1.9 That God hath called vs with an holy calling not according to our works 2. Tim. 1.9 but according to his own purpose and grace which was giuen vnto vs through Christ Iesus before the world was The truth hereof may appeare in all the examples of Gods saints who before their calling were so far from deseruing any grace at Gods hand that rather they deserued confusion vtter destruction For example what worthines was in Abraham before his conuersion who liued in grosse idolatry what worthines in Rahab the harlot in Manasses a cruell tirant a wicked sorcerer an horrible idolater what worthines in Marie Magdalene possessed by
that it is onely the bloud of Christ applied vnto vs by a liuely faith that purgeth vs from all our sinnes and maketh full satisfaction vnto Gods iustice And therefore though our repentance be but in small measure yet so it be true and vnfained it is a certaine fruite of a liuely faith That wee are not to be discouraged in that some reprobates haue showed more outward signes of sorrow then we and hee that beleeueth is made partaker of Christ and all his benefits § Sect. 7 Lastly Sathan will obiect that many who haue more bitterly sorrowed then we haue shewed more notable signes of exceeding repentāce haue notwithstāding bene reiected and condemned To which wee are to answere that though such haue shewed more sorrow yet they haue had no true repentance in that their sorrow hath bene destitute of faith and not so much for any hatred of sinne or loue of God or vnwillingnesse to displease him as for horrour of conscience and desperate feare of eternal condemnation And therefore though notwithstanding such sorrow they haue bene condemned yet we may be assured that vpon our true repentance whereby on the one side wee looke vpon our sinnes and are grieued for them and on the other side behould Gods mercifull and gratious countenance in Iesus Christ by a liuely faith we shall haue the pardon of our sins and be made partakers of eternall saluation For the promisses of the Gospell are not made to those who afflict themselues with a desperate sorrow without any hope or desire of Gods mercy in Christ Iesus but vnto those who turne vnto him by vnfained repentance which is ioyned with a true faith and assurance of the remission of our sinnes and euerlasting life CHAP. XLII How we may proue against Sathans tentations that wee haue true faith § Sect. 1 ANd so much for answering those tentations of Sathan How Sathan tempteth the weake Christian to beleeue that he hath no true faith whereby he laboureth to proue that we haue no repentance or at least a false and insufficient repentance and consequently that the sweete and gratious promisses of the gospell doe not belong vnto vs now wee are to produce and answere such tentations as he alleageth and suggesteth into the minds of those who are effectually called against their faith and these are of two sortes the first whereby hee laboureth to perswade them that they haue no faith the second that their faith if they haue any is so weake so imperfect and so mixt with doubting that it is altogether insufficient for their saluation For the first he will thus frame his tentation Though thou boastest much of thy faith and thereby presumest that thou shalt attaine vnto saluation herein thou maiest much deceiue thy selfe altogether faile of thy purpose for there may be in many shewes and shadowes of faith and yet nothing in them but infidelitie there are also many kinds of faith and yet but one iustifying and sauing faith there is a generall or historicall faith there is a faith of working miracles which Iudas had as well as Peter there is a temporaric or hypocriticall faith there is a dead faith there is also carnall presumption wherewith many who haue made goodly shewes haue bene bewitched and deceiued to their perdition seeing then there are many false faiths for one true faith it is likely that thine is one of the greatest number and consequently no true faith And therefore do not flatter and deceiue thy selfe in thy fond presumption by applying vnto thy selfe the sweete promisses and gratious consolations of the gospell for they appertaine only vnto those who are indued with a true liuely and iustifying faith of which thou art altogether destitute § Sect. 2 And thus Sathan indeauoreth to perswade the Christian exercised in the combate of tentations that he hath no faith to the end that he may destroy it Sathans testimonie no good reason to proue that we haue no fayth Ioh. 8.44 and if it were possible bring it indeed to nothing to which tentation wee may first answere thus generally that Sathans testimonie is no sound argument to proue that we haue no faith nor to be beleeued of vs seeing he is not onely a malitious murtherer who continually seeketh our destruction But also a false liar from the beginning who hath not feared to bee lie men onely but euen God himselfe accusing him of vntruth enuie and want of power in that tentation wherewith hee assailed and ouercame our first parents and therefore if he be so audatiously impudent as that he durst be lie God himselfe we may assure our selues he will make no scruple of be lying vs. Seeing then Sathan is a malitious liar who desireth nothing more then our destruction let vs not doubt of our faith because of his testimony nay rather because he saith wee want faith we may assure our selues that we are indued therewith for that he may worke our finall ouerthrow it is his vsuall custome to tell the true beleeuing Christian that he is destitute of faith and contrariwise the vnbeleeuing worldling that he hath a strong faith whereas in truth there is nothing in him but secure presumption And therefore let it suffice vs that we know we haue a liuely faith by the testimonie of Gods spirit and by trying and examining our faith by the touchstone of Gods words for on these our faith dependeth and not on Sathans testimonie § Sect. 3 But let vs after a more especiall manner arme our selues against this tentation How we may bee assured that we haue faith by finding in our selues the degrees thereof and to this purpose it behooueth vs first that we prooue against Sathans false suggestions that we haue faith and secondly that we arme our selues by al good meanes with the shield of faith seeking daily more strength and increase thereof vntil at last wee attaine vnto that fulnesse of faith which will fill our soules with true peace and comfort and also beat backe all the violence of Sathans subtill and fearce tentations For the first wee may prooue that we haue a true iustifying faith by diuerse argumentes as first by the degrees thereof from which we may thus reason whosoeuer can truely find in himselfe the seuerall degrees of a liuely faith he may certainely be assured that he is indued therewith but I may euery christian man say doe truely howsoeuer in weake measure finde these degrees of a liuely faith in mee and therefore I am assured that I am indued therewith The 1. degree of true faith the illumination of the minde The first degree vnto true faith is the illumination of our darke and ignorant minds with the knowledge of the Gospell or with the maine principles thereof wrought in our minds by the outward meanes ordained of God and the inward operation of his holy spirit whereby we giue our assent to that truth of God in which the vnderstanding is infourmed And of this the
and is readie againe to giue them the foyle and to leade them captiue into the same sinne if the Lord vphold them not so that inrespect of their owne strength they may fall againe as in former times Secondly the same causes still remaine which may moue the Lord to leaue them to themselues and suffer them to fall namely that hereby they may be more humbled and more seriously bewaile their corruptions that they may more earnestly implore his mercie and he more manifest it in pardoning their sinnes to the praise of his glorie Thirdly howsoeuer this is not vsuall with the children of God to fall diuers times into a sinne which is great and grieuous yet euery one findeth in his owne experience that he often committeth such sinnes as are not so heynous through infirmitie and weaknesse as to heare the word negligently and carelessely to be distracted with wandering thoughts in prayer to fall into vniust anger to lie and vse idle communication and such like of which notwithstanding repenting he is receiued vnto mercie So that it is not the often falling into the same sinne that excludeth vs out of the number of Gods children or debarreth vs of pardon so that we often repent lay holde vpon Christ with a liuely faith Neither do the scriptures limit and restraine Gods mereie and the vertue of Christs merits to the pardoning and taking away of diuers sinnes once committed but extend them also to the same sinne committed diuers times yea to all sinnes whatsoeuer of which we truely repent CHAP. XI Sathans temptations perswading the christian that he hath sinned against the holy Ghost answered § Sect. 1 ANd thus haue I answered Sathans temptations drawne from these sinnes which the weake christian hath fallen into Of the sinne against the holy Ghost but if he cannot so preuaile then he will falsely accuse them of those sinnes which they neuer committed and especially of that vnpardonable sinne against the holy Ghost taking aduantage of their ignorance that so he may plunge them into desperation and vtterly discourage them from going forward in the course of godlinesse The which his temptation is so vsuall and common that there is scarce any who are exercised in this spirituall warfare if they be conuerted vnto God out of their ignorance whom he doth not encounter with this weapon For as much therefore as ignorance is the chiefe ground of this temptation therefore the best meanes to strengthen our selues against it is to know what this sinne is which if we once vnderstand there is no daunger of being foyled in this assault What the sinne against the holy Ghost is The sinne against the holy Ghost is a generall deniall and oppugning of the truth and all religion of which the vnderstanding and conscience by the illumination of the spirit are perswaded and conuicted proceeding from an obstinate will and purposed malice against God and his truth The which sinne is committed of two sortes of men first of those who haue made profession of the truth and afterwards become Apostataes not from some part onely but from all religion condemning blaspheming and persecuting as hereticall and impious that truth which before they professed and of which they were perswaded And thus did Hymeneus and Alexander sinne 1. Tim. 1.20 of whom Paul speaketh 1. Tim. 1.20 Secondly of those who were neuer professors thereof Matth. 12.24.31 Steuen Gardner See his storie in the booke of Martyrs whose consciences notwithstanding are conuicted of that truth which they doe oppugne an example whereof we haue in the Scribes and Pharises Matth. 12.24.31 and in many of the learned Papists in these dayes who maliciously deny and persecute that truth which they know and are conuicted of § Sect. 2 Hereby therefore it appeareth that not euery grieuous sinne against knowledge and conscience is the sinne against the holy Ghost How to distinguish the sinne against the holy Ghost from other sinnes for thus Dauid offended who was a man according to Gods owne heart nor euery denying of the knowne truth if it proceede from feare and infirmitie and not from malice and obstinat rebellion for thus Peter sinned in denying his maister nor all kinde of opposing and persecuting of the truth if it bee not against knowledge and conscience but vpon blindnesse and ignorance for thus Paul offended before his conuersion 1. Tim. 1.13 as appeareth 1. Tim. 1.13 and many of the Iewes who crucified Christ as the Apostle Peter testifieth Act. 3.17 Act. 3.17 nor all malicious opposing against euery knowne truth but of the truth in generall and all true religion for this sinne is an vniuersall apostasie from God and his truth and not onely a defection from some particular point thereof So that though a man sinne against knowledge and conscience through infirmitie and not of malice though he deny the truth through feare and weakenesse though he persecute it through blindnesse and ignorance though he wittingly oppose against and willingly persecute some particular point thereof and yet hold and professe the generall howsoeuer he hath most hainously offended yet he hath not committed this vnpardonable sinne against the holy spirit and therefore is not excluded from repentance nor vpon his repentance from pardon and forgiuenesse Whereby it manifestly appeareth that these poore christians which labour vnder the burthen of sinne are meerely deluded by Sathans false suggestions and grosely abused through their owne ignorance when as he maketh them beleeue that they haue sinned against the holy Ghost But let such know to their comfort that so long as they would not commit this sinne or feare least they haue alreadie fallen into it they are as yet most free from it seeing it is not done of infirmitie or at vnawares but vpon a malitious will cleare knowledge and setled resolution § Sect. 3 But here the poore christian is readie to complaine that he is continually troubled with impious thoughts Of impious and blasphemous suggestions and horrible blasphemies against God and his holy spirit which he feareth to be the sinne against the holy Ghost I answere as before that seeing these thoughts are a trouble vnto him and seeing he feareth to commit this sinne thereby it is manifest that he is not fallen into it as appeareth by that which hath been said Secondly he is to know that his state is common with Gods faithfull children who are thus vexed especially in the conflict of temptations and before they haue receiued a great measure of faith and fulnesse of perswasion of Gods loue and fauour whereby they are moued intirely to loue him againe Neither needes this to seeme strange vnto any who considereth of that masse of naturall corruption which remaineth in vs euen after regeneration which continually boyleth and fometh vp the filthie scumine of wicked thoughts and blasphemous imaginations and of the malice of our spirituall enemie Sathan who is still readie to tempt vs by his suggestions to the
fit to oppose against the subtill policie of our spirituall enemie That is wee must continually heare and meditate in Gods word which will make vs wise and skilfull in descrying all Sathans stratagems and also in preuenting them being discouered For howsoeuer in the darke night of ignorance and error we may easily fall into his ambushments yet the light of Gods word shining vnto vs will plainly disclose them to the eyes of the most simple But besides this theoreticall wisedome seated in the vnderstanding there is also a practicall or operatiue wisedome required in Gods word which sheweth it selfe in our affections and actions And it consisteth in the feare of the Lord that is true godlinesse and sinceritie of heart Of this Iob speaketh chap. 28. verf. 28. Iob. 28.28 Psal 111.10 The feare of the Lord is wisedome and to depart from euill is vnderstanding So Psalm 111.10 The feare of the Lord is the head or beginning of wisedome And Pro. 28.7 he is called a wise sonne which keepeth the law Pro. 28.7 So that our chiefe wisedome consisteth in the feare of the Lord and in a godlie endeuour of performing obedience to the Lords commandements If therefore we would attaine vnto such spirituall wisedom that we may resist our spirituall enemie wee must be conuersant in hearing and reading the word of God meditating therein with the Prophet Dauid both day and night Psal 1.2 and withall we must by all meanes seeke the feare of the Lord labouring to leade our liues in a constant course of true godlines And though wee are full of infirmities yet at least let vs haue an holie endeuour to perfourme seruice vnto God in truth vprightnes and integritie of heart And so wee may assure our selues that though we be neuer so simple and foolish by nature yet shall wee be wise enough to withstand and ouercome our spirituall enemies for the Lord who is wisedome it selfe will direct vs in our waies and he also will so infatuate this cursed Achitophel and turne his wisedome into foolishnes that wee shall neuer thereby be hurt or circumuented But on the other side though wee be neuer so wise in carnall wisedome and though our heads be a storehouse of politike stratagems yet if wee neglect Gods word and voluntarily giue our selues ouer vnto sinne and disobedience we shal be so besotted with follie that Sathan will easily deceiue and circumuent vs. An example whereof wee haue in our first parents who though they were more wise by creation than euer were any liuing Christ excepted yet when they cast the word of God behinde their backe giuing more credit to Sathans suggestions and withall transgressed Gods commandement their wisedome was turned into ignorance and follie and they became an easie pray to their malitious enemie And whereas they thought by that meanes to haue gone beyond the Lord in policie and to haue obtained a farre greater measure of knowledge and glorie they were in steed therof besotted with follie and ouerwhelmed with ignominie and shame by being made the bondslaues of sinne and Sathan And thus also the heathen neglecting the true worship of God and giuing themselues to idolatrie became fooles whilest they professed themselues very wise Rom. 1.22 as the Apostle witnesseth Rom. 1.22 for the Lord destroyeth the wisedome of the wise and casteth away the vnderstanding of the prudent 1. Cor. 1.19 as it is 1. Cor. 1.19 Seeing then our chiefe wisedome consisteth in the studie of Gods word and in vprightnes of hart integritie Christian sinceritie and simplicitie and in a holie care of perfourming obedience to Gods will let vs therefore continually meditate in Gods word Psal 119. and with the Prophet Dauid make it our counsellor Psal 119. And whensoeuer Sathan doth assault and tempt vs to sinne let vs haue recourse to this our counsellor the word of God there inquiring whether that whereunto we are tempted be lawfull or no and if it tell vs that it is a sinne let vs with all care and conscience auoide it for though Sathan lay ouer it neuer so faire a glosse and intice vs to the committing thereof by offering vnto vs the greatest pleasures riches and honours of the world yet let vs assure our selues that he thereby seeketh to circumuent vs and to purchase worldly vanities he inticeth vs to sell our soules and therefore in Christian wisedome let vs auoide his stratagems CHAP. IX Of the spirituall armour described Eph. 6. § Sect. 1 ANd thus haue I shewed the nature and qualitie of our enemie against whom wee must fight both in respect of his wil and also his power consisting in his strength and policie and also I haue shewed some meanes which in our preparation against him we must vse carefully that wee may withstand him namely by opposing against his malitious will christian resolution against his strength the omnipotent power of Gods might against his subtil policie christian wisedom consisting in the knowledge of Gods word and true integritie and simplicitie of heart That the weapons of our Christian warfare must be spirituall Now wee are to speake of the last meanes which we are to vse in our preparation immediatly before our combat that is we are to arme our selues against the encounter and to this end because we are but fresh-water-souldiers of small experience let vs take the counsaile and aduice of the Apostle Paul one of Gods chiefe champions and expert souldiers as he setteth it downe Eph. 6.11 c. Eph. 6.11 12 13 14 c. where first he describeth the quality and as it were the mettall of our armour in which respect hee telleth vs that wee must put on the armour of God which is spirituall and that our weapons and armour must not be carnall 2. Cor. 10.4 For being of this nature though they were neuer so strōg they were to no purpose seeing our enemie is spiritual neither do we wrestle against flesh blood but against principalities Eph. 6.12 powers and spirituall wickednesses as it is Eph. 6.12 In vaine therfore it were with the Papists to seeke to defend our selues with holy water or Crucifixes or ragges and reliques of Saints from the violent assaults of this our enemie or els with desperate hacksters to trust in our sword buckler and speare for well is that verified of this spirituall Leuiathan which the Lord speaketh of the earthly Leuiathan Iob. 41.17.20 When the sword doth touch him he will not rise vp Iob. 41.17.20 and he laugheth at the shaking of the speare And therefore when we are to encounter this great Goliah we are to lay aside the carnall weapons of Saul 1. Sam. 17.39.44 which are altogether vnfit for a Christian seruing rather to burthen and so hinder him than to defend and further him in this spiritual combat and we are to go against him in the name of the Lord strengthened in the power of his might putting on vs the armour of
carefull in withstanding this dangerous assault for there is not any one temptation wherewith Sathan preuaileth more than by perswading men to content themselues with a ciuill kinde of honestie which is destitute of religion and the true feare of God And to this end let vs consider that ciuill honestie seuered from true pietie is but glorious iniquitie for when wee haue attained to as great a measure thereof as possibly we can in this age of corruption we shall come short in diuers duties of many of the Heathens who haue excelled in these morall and ciuill vertues and consequently when we are at the best we shall be but honest Infidels and good natured worldlings if wee doe not ioyne thereunto the duties of pietie And how goodly a shew soeuer our workes make in the eyes of men yet are they odious in Gods sight if they be not done in knowledge and grounded on Gods word and commandement but in ignorance and according to our own inuentions and the fond conceit of our blind vnderstanding if they proceede not from the true loue of God which is the onely fountaine of all acceptable obedience but from the loue of our selues and other carnall respects if they bee not the fruites of a liuely faith but done in ignorance and infidelitie for what soeuer is not done in faith is sinne Rom. 14.23 Heb. 11.6 as it is Rom. 14.23 and therefore cannot please God Heb. 11.6 By which we are not to vnderstand an historicall faith whereby wee know and are assured that those workes wee doe are commanded in Gods word but a true iustifying faith which doth applie vnto vs Christ Iesus and all Gods mercifull promises made in him For that our workes may be acceptable before God there is required first that our persons bee acceptable vnto him neither can any thing we doe please him so long as we remaine his enemies in which state we are by nature till wee are reconciled in Christ our Mediatour as appeareth Rom. 5.10 Rom. 5.10 Col. 1.20 Now vnlesse we haue faith we cannot apply vnto vs Christ nor his merits and righteousnes by whom onely wee are reconciled vnto God and consequently we remaine Gods enemies who can doe nothing pleasing in his sight Secondly the best of our workes are imperfect and mingled with many corruptions and therefore cannot abide the examination of Gods exact iustice till their imperfections be couered by Christs righteousnesse and their corruption washed away with his most precious bloud now Christ and his merits cannot by any other meanes be applied vnto vs but by the hand of a liuely faith Lastly if all our works and honest dealing be not done in zeale of Gods glorie referred to this end that Gods name may be magnified they are not acceptable before God for the cause why he would haue our light shine before men is that he our heauenly father may be glorified Matth. 3.16 as it is Matth 5. 16. and the maine and wherefore wee should haue our conuersation honest amongst the Gentiles and vnbeleeuers is that they which speake euill of vs as of euill doers may by our good works which they shall see glorifie God in the day of their visitation 1. Pet. 2.12 as it is 1. Pet. 2.12 And therefore let not Sathan deceiue vs in perswading vs to rest in ciuill honestie for if it be seuered from true pietie from sauing knowledge from sincere loue of God iustifying faith and a zeale of Gods glorie it will not be acceptable in Gods sight as proceeding from the loue of our selues and other carnall respects namely to obtaine praise or profit thereby § Sect. 5 And thus Sathan dealeth with ciuil worldlings But if those which he incountreth be professors of religion How Sathan dealeth with professors of religion then hee seeketh to perswade them that if they outwardly perfourme the duties of pietie as the hearing of Gods word the publike and priuate calling vpon Gods name the frequent receiuing of the Sacraments if they attaine to the knowledge and profession of religion and can tip their tongues with godlinesse then they may liue how they list amongst their brethren neglecting all the duties of the second table so they outwardly obserue the first for though they be barraine of good workes destitute of charitie filled with pride addicted to couetousnesse oppression and all deceitfull dealing yet they shall be iustified by their faith and approoued of God for their outward profession sake But let such men know that this is a notable stratagem of Sathan to cause vs to fall into his secret ambushments to our destruction That pietie and honestie are inseparable which if they would preuent and auoide let them consider that pietie and charitable honestie are two such twinnes as are borne liue and dye both together that they are the life and soule of a Christian which cannot possiblie be seuered that it is as possible for the good tree to bring foorth bad fruite for the fire to be without heate and the Sunne without light as it is for a liuely faith to be voide of good workes true profession to be seuered from holie practise and iustification before God from sanctification and holinesse of life before men that whosoeuer braggeth of his loue to God and loueth not his brethren is a liar and there is no truth in him 1. Ioh. 4.20 1. Ioh. 4.20 that though they professe themselues the children of God yet if they doe not the workes of righteousnes as well as the workes of pietie and loue their brethren they are in truth the children of the diuell 1. Ioh. 3.10 Rom. 2.13 as appeareth 1. Ioh. 3.10 that not the hearers of the word but the doers thereof are iustified Rom. 2.13 that not euery one who saith Lord Lord shall enter into the kingdome of heauen Matth. 7.21 but they who doe the will of the father which is in heauen Matth. 7.21 that they deceiue themselues who looke to be saued by hearing the word Iam. 1.22 if they practise not that which they heare Iam. 1.22 for in stead thereof they shall plunge themselues into deeper condemnation For the seruant that knoweth his masters will and doth it not Luk. 12.47 shall be beaten with many stripes Luk. 12.47 And it shall be more easie for Tyre and Sidon Sodome and Gomorrah Mat. 11.21 who had not the Gospell preached amongst them nor saw Christs miracles than for Corazin and Bethsaida which enioyed both Matth. 11.21 for there as he giueth great meanes of knowledge there hee expecteth great fruites in practise and as hee will be honoured in all so especially in those that come nigh vnto him as it is Leuit. 10.3 Lastly Leu. 10.3 that the sentence of saluation and damnation shall not be giuen according to our words and profession but according to our deedes and the holie practise of the workes of mercie and Christianitie which are the inseparable fruites and
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
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
calleth vnto them and hee in whose power it was euery minute vtterly to destroy them first of all desireth a parley he who might well abhorre to vouchsafe them his presence earnestly desireth conference with them saying ver 18. Come now and let vs reason together saith the Lord though your sinnes were as crimson they shall bee made as white as snow though they were red like searlet they shall be as wool § Sect. 6 The example of the Israelites in the time of our sauiour Christ In like manner in the time of our sauiour Christ the same Iewes most wickedly rebelled against the Lorde for when the Lord in his rich mercy sent the promised Messias to deliuer them out of the handes of their enemies they would not receiue him nay they continually afflicted and persecuted him they mocked and reuiled him they haled him before the iudgment seate and caused him to bee condemned who came to iustifie and acquite them they buffeted and whipped him and preferred a wicked murtherer before him who preferred their saluation before his owne life lastly in most ignominious sort they crucified and killed him After all which outragious wickednesse offered against the Lord of life they continued in their hardnesse of heart and impaenitencie neuer acknowledging their fault not desiring pardon nay rather as they had persecuted the head our Lord and Sauiour Iesus Christ so when they could offer no more wrong vnto him in his owne person they were ready to satisfie and glutt their malicious rage in persecuting his poore members Now what more hellish impietie was euer committed what more outragious sinne was euer heard of who would euer haue imagined that there was any hope of pardon for such rebellious bloudy wretches but O the infinite and bottomelesse depth of Gods mercy whilest their wickednesse was fresh in memorie and their hands still imbrewed in the guiltlesse bloud of this innocent Lambe when as they continued in their course and ran headlong forward in their wickednes without any sence of sin or desire of pardon the Lord sent his apostles vnto them to bring them to repentance and to assure them that their sinnes were pardoned Act. 2.38 Seeing therefore these obtained the remission of their sinnes who needs to doubt of pardon who earnestly desires it for did the Lord gratioussy offer forgiuenesse to such rebellious wretches and will hee not graunt it to lesse offenders if they desire it did he offer them mercy before they sought it and will he denie mercy vnto any who earnestly seeke and sue for it Doth hee seeke to draw men to repentance and to turne vnto him and will he not receiue them when they doe repent was he so exceeding mercifull in times past and shall we now thinke his arme shortned or his mercy abated Nay assuredly he is immutable euer like himselfe one and the same most gratious most merciful full of all goodnesse and compassion towards all them that come vnto him And therefore if we turne from our sinnes by vnfained repentance wee may assure our selues though they be neuer so many and grieuous they shal be pardoned and we receaued into Gods loue and fauour § Sect. 7 To these examples of whole multitudes Particular examples of Gods mercy we may ad the examples of particular sinners who haue beene receyued to mercy and obteined pardon though their sinnes haue beene many and grieuous as Matthew Zacheus Leui who were sinfull Publicans that got their liuings by pilling polling oppression and extortion men so notoriously wicked that Publicans and sinners are ioyned together as though they were sinners by profession and therefore as Synonima or diuers words of one signification they interprete one another And yet such was the riches of Gods mercy that euen these professed sinners were conuerted and receiued remission of all their outragious wickednesse The like may bee said of Mary Magdalene who though shee had beene a woman of lewde behauiour and loose life though she were possessed of many diuels and commonly noted for an infamous and notorious sinner yet vpon her true repentance obtained the remission of her sinnes and whilest she washed the feet of our sauiour Christ with her teares hee purged and cleansed her body and soule from the filthy leprosie of sinne with his owne most pretious bloud whilest she wiped them with the haires of her head he beautified and adorned her with the rich robe of his righteousnesse Yea she was receiued into an high degree of fauour with our sauiour Christ so as shee had in some things the preheminence before his chiefe Apostels for after Christes rising againe he first vouchsafed her his presence and vsed her as his messenger to certifie the rest of his resurrection So likewise the Apostle Paul before his calling was not onely no louer but a bitter and fierce persecuter of the truth and of all the professours thereof imprisoning stoning and cruelly murthering the Saints of God but behold and admire the wonderfull mercy of God euen whilest his imbrued hands were yet red with the bloud of Gods faithfull children and whilest his heart was so full of burning rage that hee breathed out still threatnings and slaughter against the disciples of the Lord it pleased God wonderfully to conuert him to assure him of the remission of all these his horrible sinnes and to make him of a bloudie persecuter a most excellent preacher of his Gospell and of a rauenous deuouring wolfe a most vigilant and painefull shepheard To these wee might adde the example of the theefe who though he had spent his whole life wickedly prophanely yet was conuerted at the howre of death and receauing the pardon of his sinnes was presently assured of euerlasting happinesse But I shall not need to heape vp many particulars onely I can not passe that notable example of Manasses one of the most outragious sinners and prophanest wretch that euer liued as the holy Ghost hath described him in the 21. 2. Kings 21. chap. of the 2. booke of the Kings For there he affirmeth of him that he was a most horrible idolater a most malitious enemy and cruell persecuter of Gods truth a defiler of Gods holy temple a sacrificer of his owne children vnto idols that is diuels a notable witch and wicked sorcerer a bloudy murtherer of exceeding many the deare Saints and true Prophets of the Lord one who did not runne headlong alone into all hellish impietie but also ledd the people vnder his gouerment out of the way to doe more wickedly then did the Heathen people whom the Lord distroied before the children of Israel and in a word wrought more abominations and outragious wickednesse then the cursed Amorites and Cananites of whom notwithstanding the land surfetted and spued them out for their crying sins And yet this Manasses this wretch more like a diuell incarnate then a Saint of God repenting him of his sinnes from the bottome of his heart was receaued I cannot speake