of life as the soule which is the cause thereof and so to a iustified man there is necessarily required as well good works which are the effects of iustification as faith which is the instrumentall cause thereof for faith and workes are neuer seuered in the subiect or party iustified although they are disioyned in the act of iustifying So the eye onely seeth and not the forehead but yet the eye seuered from the forehead seeth not because it is but a dead eye the hand writeth and not the body but the hand seuered from the body writeth not because it is a dead hand The foote goeth and not the head or heart but the foote which is seuered from the head or heart goeth not and so faith onely iustifieth and not hope not charitie not workes but the faith that is seuered from hope charitie and workes iustifieth not because it is but a dead faith as therefore when we say the eye onely seeth the hand onely writeth the foote onely walketh our meaning is not that these parts being alone and seuered from the rest see write and walke but that amongst all other parts the action or function of seeing belongeth peculiarly vnto the eye writing to the hand walking to the foote so when we say that onely faith iustifieth our meaning is not that the faith which is alone and seuered from other graces and the fruites of them good workes iustifieth but that amongst all other graces this act of iustifying peculiarly and properly belongeth vnto faith and not to any other grace vertue or workes § Sect. 2 Now that that faith alone in this sense vnderstoode iustifieth appeareth plainely Testimonies to proue that faith alone iustifieth vs. Rom. 3.28 both by testimonies of scripture and apparant reasons For the first it is manifest Rom. 3.28 where after long disputation concerning this poynt the Apostle expresly concludeth thus Therefore we conclude that a man is iustified by faith without the workes of the law And chap. 4. vers 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes and 4.5 So Gal. 2.16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ Gal. 2.16 euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified And cap. 3.11 And that no man is iustified by the law in the sight of God it is euident Gal. 3.11 for the iust shall liue by faith 12. And the law is not of faith And hence it is that the righteousnes of Christ whereby we are iustified is called the righteousnes of faith Rom. 9.30 because faith is the onely instrument which appehendeth and applieth this righteousnesse vnto vs for our iustification § Sect. 3 The reasons to proue that faith alone iustifieth are diuers Reasons to proue that faith alone iustifieth First that which alone applieth vnto vs Christ Iesus and his righteousnesse that onely iustifieth vs but faith alone applyeth vnto vs Christ Iesus and his righteousnesse and not hope charitie or any other grace and therefore faith alone iustifieth Secondly that which onely maketh the promises of the Gospell firme and sure vnto vs that alone iustifieth vs but faith alone resting vpon Gods mercie and Christs merits maketh the promises of the Gospell firme and sure vnto vs which would be most vncertaine if they should depend on the condition of our workes and worthinesse seeing they are most imperfect and we most corrupt and vnworthie of Gods least mercie as the Apostle plainely sheweth Rom. 4.16 Therefore it is namely the couenant of grace by faith Rom. 4.16 that it might come by grace and the promise might be sure to all the seede and therefore faith alone iustifieth vs. Lastly Ioh. 3.14.15 our Sauiour Christ Ioh. 3.14.15 maketh this comparison As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life From which we may thus reason As the Isralites who were stung with fierie serpents were cured not by any outward meanes of physicke and surgerie or any thing in themselues saue onely by looking vpon the brasen serpent which for this purpose was set vp by Gods commaundement so we being stung of the old serpent with the sting of sinne cannot be cured by any meanes without or within our selues but by beholding the true substance Christ Iesus signified by this shadow with the eye of faith And thus haue I proued first that we are not iustified by our workes and inherent righteousnesse and secondly that we are iustified by faith alone not as it is the chiefe and principall cause for in this respect God iustifieth not as it is the matter or meritorious cause of our iustification for in this respect the merits and righteousnesse of Iesus Christ iustifieth vs but as it is the alone instrument and onely cause in vs which applyeth that meritorious cause vnto vs whereby alone we are iustified in Gods sight § Sect. 4 Secondly the tempter will obiect that this imputed righteousnesse wee speake of is but imaginarie That the imputatiō of Christs righteousnesse is not putatiue and imaginarie and a vaine phantasie as if a man who were defiled with durt should be reputed cleane by the imputation of anothers cleanesse or as if a begger should be esteemed rich by imputation of anothers wealth To which we are to answere that the imputation of Christs righteousnesse vnto vs is no imaginarie dreame but a matter plainely expressed in Gods word as also the not imputation of our sinnes is therein specified In the fourth of the Romanes this word is vsed by the holy Ghost an eleuen times Rom. 4 3.4 So vers 3. Abraham beleeued God and it was imputed vnto him for righteousnesse And vers 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for righteousnesse And vers 6. Euen as Dauid declared the blessednesse of the man vnto whom God imputeth righteousnesse without workes And vers 8. Blessed is the man to whom the Lord imputeth not sinne c. § Sect. 5 Yea will the tempter say That not our own but Christs righteousnesse is imputed vnto vs for our iustification it is true that we are iustified by imputed righteousnesse but not by the righteousnesse of Christ which is out of our selues but our faith which is formed and perfected with charitie and other graces and good workes is imputed for righteousnesse or more plainely God accepteth of the workes of the faithfull and their inherent righteousnesse though imperfect and vnworthie in themselues for and through Christ for such righteousnesse which may iustifie vs in his sight For the answering of which obiection we are to
we attaine vnto fulnesse of perswasion That we must not content our selues with a small measure of faith Otherwise we shall make it manifest that we deceiue our selues with a shew and shadow of faith and that as yet we haue no true faith indeede which as it resembleth the graine of mustard seed in respect of the smalnes at the beginning thereof so also in the growth increase therefore if euer we would attaine vnto peace of conscience and assurance that wee are indued with a true and liuely faith we must earnestly labour in the vse of those meanes ordayned of God for the increase of faith and feruently pray vnto God that he will not onely sowe the seede of faith in our harts but also that he will so water it with the dew of his grace and holy spirite that it may grow from a small seede to a greate tree and that he will neuer cease blowing this smoking flaxe with the breath of the same his holy spirit till it increase from a little sparke to a mightie flame whereby our hartes being warmed with true comfort may with feruent zeale seeke to glorifie his holy name by our christian and holy conuersation § Sect. 4 Secondly we are to know that how weak smal soeuer our faith be so it be true the Lord wil not reiect it That the least faith is acceptable to God Mat. 12.20 nor vs in regard of it for he wil not breake the bruised reed nor quench the smoking flax till he bring forth iudgment vnto victorie as himselfe hath spoken Mat. 12.20 He wil not contemne the least measure of his own grace which he hath bestowed vpon vs for though it be in neuer so small a quantitie yet if it be true it is his owne gift and his gifts are without repentance neither doth he euer contemne that which himselfe hath giuen nor take it away after it is once bestowed nay rather to him that hath shall bee giuen vntill hee haue abundance Mat. 25.29 he that hath receiued 5. talents shall receaue 5. more yea and hee that hath but one if hee doe not hide it but vse it to his maisters glorie shall be accepted and haue his talent doubled We reade in the scriptures that Christ reproued some for their small faith but yet we neuer read nor heard that he reiected and cast of any though their faith were neuer so weake if it were true no not him who cried out in the sense of his owne weaknesse Lorde I beleeue helpe thou my vnbeliefe Mar. 9.24 And therefore if with him wee find a true faith in vs at least in some measure and though it be exceedingly mingled with doubting and assaulted with infidelitie yet if wee can with this man earnestly pray the Lorde to helpe our vnbeliefe and with the Apostles hartily crie out O Lord increase my faith the Lord will accept of our hartie desire and graunt our request which is made by his owne spirite in vs and that according vnto his owne wil. § Sect. 5 Thirdly we must vnderstand that faith doth not iustifie and saue vs by it selfe as it is a vertue or facultie of the mind and hart or in respect of it owne excellencie quantitie That faith doth not iustifie vs as it is a worke or facultie in vs but as an instrument which applieth Christ vnto vs. and worthinesse for what were this but to embrace againe the doctrine of the papists which we haue reiected and to seeke for iustification in our selues and for our owne merites and worthinesse but as an instrument whereby we lay hold of and apply vnto our selues Christ Iesus with his righteousnesse and merites by which onely wee appeare iust before God now a weake faith as truly though not so powerfully doth apprehend and apply Christ Iesus and all his merites and obedience as a stronger faith euen as a small and weake hand if it be able to reach vp the meate to the mouth doth as well performe its dutie for the nourishment of the body as one of greater strength because it is not the strength of the hand but the goodnesse of the meate which nourisheth the bodie So a weake faith laying hould of Christ and applying him and his benefites to the beleeuer is sufficient to nourish him to euerlasting life as well as a stronger because it is not the worthines or excellencie of the instrument but of Christ which it apprehendeth that is effectual for our iustification eternal saluatiō So in like maner as a smal weak hād is able to receiue an almes as a stronger and greater and as a little eye doth see the whole body of sunne or some great mountaine as well as a bigger so our faith though weake and small doth apprehend Christ as truely and effectually for the saluation of the beleeuer as the greatest and most strong our Sauiour Christ compareth himselfe to the brasen Serpent and the beleeuing Christian stong with the stinge of sin to the Israelites which did behold it to the end they might be cured Ioh. 3.14 now we know that all of them were not a like sharpe sighted but some were poreblind some bleare eyed some sawe it but exceeding weakely and dimly but yet notwithstanding as many as looked on it were cured and healed though they were neuer so weake sighted so whosoeuer being stong with sinne do looke vpon Christ with the eye of faith resting vpon him alone for their saluation though they bee neuer so weake sighted yet they shal be restored to health and be eternally saued because it is not in their sight but in the obiect thereof Christ Iesus to iustifie before God and to purchase for them eternall saluation CHAP. XLVII Other tentations concerning faith answered § Sect. 1 ANd thus may we answere Sathans tentations Sathans tentation concerning the certainty and constancie of faith answeved which hee groundeth vpon the small quantitie and weakenesse of our faith besides which he suggesteth diuers others as first that true iustifying faith is a firme certaine and constant perswasion whereas ours if wee haue any at all is weake and feeble instable inconstant and wauering and that it is not onely continually assaulted but also often foiled and ouercome with doubting and infidelitie and therefore that it is but a shadow of faith and not true faith indeed The which tentation wee may easily answere if wee but remember that which already hath beene deliuered namely that the best cannot attaine in this life vnto such perfection of faith as is quite freed from all infirmities and corruption that there is diuers degrees of true iustifying faith some weaker some stronger some in greater and some in smaller quantitie some like smooking flaxe and a graine of mustard seed some like a bright burning flame which giueth light and the liuely heat of true comfort to those who are indued therewith and of as high growth as the greatest tree in the garden and
limmitt and restraine it Rom. 3.21.22 Rom. 3.21.22 and 4.5 Where hee saith that the righteousnesse of God is made manifest without the the law to wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue and 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse And our Sauiour hath promised that whosoeuer beleeueth in him shall not come into iudgment but hath passed from death to life Ioh. 4.24 Ioh. 5 24. The time when we are thus iustified is first in this life as soone as true faith is begot in vs by the ministery of the word whereby we particularly apply vnto our selues Christ Iesus and all his benefites resting and relying vpon him alone for our iustification and saluation the which shall bee fully perfected at the day of iudgment when as our Sauiour Christ shall pronounce the sentence of absolution saying Come yee blessed of my father take the inheritance of the kingdome prepared for you from the foundation of the world Mat. 25.34 Mat. 25.34 CHAP. XLIX That we are not iustified by our workes and merites § Sect. 1 ANd so much breefely of the doctrine of Iustification Sathans tentations concerning iustificatiō of two sorts Now we are to speake of and to answere such tentations as are suggested by our spirituall enemie to the end that hee may perswade vs that wee are notiustified or that hee may moue vs to seeke for iustification where it is not to bee had and so in the meane time neglect it where only it is to be found and the alone meanes whereby it is to bee inioyed In speaking whereof I shall not need to handle things so largly as those points which went before partly because our iustification doth inseperably follow our effectuall calling and therefore hee that is assured of the one needs not to doubt of the other partly because the most of those tentations which Sathan suggesteth to impugne and make void our assurance that we are iustified are alreadie answered namely those which concerne the remission of our sinnes and true faith in Iesus Christ and partly because those tentations which Sathan suggesteth into the minds of afflicted christians are the selfe same which the lims of Sathan the antichrist of Roome and all his apostaticall sinagogue doe hold and defend and therefore I shall not need to intreat hereof at large because these points in controuersie haue beene alreadie and will be hereafter so copiously learnedly and religiously handled by others of greater abilities and farre more excellent gifts But let vs come to the matter in hand The tentations of Sathan concerning this point are of two sorts the first tend to perswade vs to labour after and to rest vpon an imperfect and maymed righteousnesse for our iustification whereby wee can neuer be iustified in Gods sight so in the meane time he causeth vs to neglect the alsufficiēt most perfect righteousnes of Iesus Christ by which alone we are iustified before God and eternally saued the other tend to make vs doubt of our true iustification that so hee may either make this gratious worke of God frustrate in vs or els at least depriue our soules of that true consolation and peace of cōscience which dependeth vpon the assurance of our iustification § Sect. 2 For the first How Sathan tempteth vs to neglect Christs righteousnesse to rest vpon our owne he will labour to perswade vs that it is not the righteousnesse of Iesus Christ imputed vnto vs by God and apprehended and applied vnto vs by faith whereby wee are iustified in Gods sight for this imputatiue righteousnesse is but meerely putatiue and imaginacy but by that inhaerent righteousnes which is in our selues for Christ will he say did not fulfil the law died that this his righteousnes obediēce should become ours by imputation but he died for vs to the end he might merite for vs the spirit of God which should infuse into vs an inhaerent righteousnes he shed his blood to the end that our good workes being dipped and died therein might become perfect and so iustifie vs in Gods sight and therefore that wee are not iustified by faith alone but by our other graces and vertues also and our good workes proceedding from them neither by faith at all as it is an instrument which applieth Christ and his benefits vnto vs but as it is a grace or vertue infused into our selues Against which tentation it behooueth vs most carefully to arme our selues as being most daungerous and pernitious for it robbeth God and our sauiour Christ of the whole glorie of our iustification and saluation and deriueth some yea the greatest portion vnto our selues as being chiefly iustified by our owne meanes and also it depriueth our soules of all true comfort and full assurance that we are iustified saued by taking out of our hands the strong staffe of our saluation the perfect righteousnesse of Iesus Christ and by putting into them the weake reed of our owne workes which will presently breake and faile vs when we most rest vpon it and so we shall vnrecouerably fall into the horrible pit of deepe desperation when as we are abandoned of our chiefe hope that is when on the one side the huge waight of our grieuous sinnes and on the other side the great imperfection of our most perfect righteousnesse and the filthie pollution of our most glorious workes appeare vnto vs. And to the end that we may be the better inabled to resist this dangerous and damnable tentation I will first shew that we cannot be iustified before the tribunall of Gods iudgement by our inhaerent righteousnesse good workes and secondly that we are iustified by faith alone as it onely applieth vnto vs Christ Iesus his righteousnesse and obedience § Sect. 3 That we are not iustified by our owne workes and righteousnesse it manifestly appeareth both by plaine testimonies of holy Scripture That we are not iustified by our works prooued by the Scriptures and stronge arguments which are grounded vpon them For the first the Apostle plainely saith that by the workes of the law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne but now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets to wit the righteousnesse of God by the faith of Iesus Christ Rom. 3.20.21.22 Phil. 3.9 vnto all and vpon all that beleeue Rom. 2.20.21.22 So Phil. 3.9 He disclaimeth his owne righteousnesse resteth vpon the alone righteousnesse of Christ Iesus which is made ours by faith for his iustification and saluation I haue saith he counted all things losse and doe iudge them to be dunge that I may winne Christ and might bee found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of
his iustification So Rom. 4.2 Rom. 4.2 If Abraham were iustified by works he had wherein to reioyce but not with God and ver 3. and ver 3.4 Abraham beleeued God and it was counted vnto him for righteousnesse 4. Now to him that worketh the wages is not counted by fauour but by debt 5. But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse § Sect. 6 And so much cōcerning the testimonies of scripture which manifestly proue that we are not iustified by our works Reasons to proue that w◠are not iustified by our workes Rom. 8.1.33 34. The reasons which may be brought to the same purpose are exceeding many but I wil briefly touch some few only First iustification is manifestly opposed to cōdemnation they are both iudiciall words vsed in ciuill courts therefore to be vnderstood both iudicially not after a diuers maner But to condēne signifieth not to infuse any fault or crime in to the person cōdēned but to pronoūce him guiltie faulty And therfore to iustifie signifieth not to infuse righteousnes into the person iustified but to declare pronoūce repute him as iust righteous Secondly by the same meanes whereby we obtaine the remission of our sins we are also iustified made righteous but wee obtaine the remission of our sinnes not for our workes or inhaerent righteousnes or any vertue that is in our selues but by and for the alone merites obedience and full satisfaction of Christ apprehended and applyed vnto vs by a liuely faith as appeareth Rom. 3.25 And therefore by this meanes alone we are also iustified Rom. 3.25 Thirdly whosoeuer are iustified freely by grace they are not iustified by their owne merits works or inhaerent righteousnesse Rō 3.23.24 but the scriptures testifie that all the faithfull are iustified freely by Gods grace as appeareth Rom. 3.23.24 All haue sinned and are depriued of the glorie of God Eph. 1.7 2.8 And are iustified freely by his grace through the redemption that is in Christ Iesus So Eph. 1.7 By whom we haue redemptiō through his bloud euen the forgiuenesse of sinnes according to his rich grace Tit. 3.5.7 and 2.8 By grace are you saued through faith and that not of your selues it is the gift of God and Tit. 3. not by the works of righteousnesse which we had done but according to his mercy he saued vs c. 7. That we being iustified by his grace should be made heires according to hope of eternall life And therefore none are iustified by their owne merits workes or inhaerent righteousnesse Lastly the apostle Paul himselfe gathereth many absurdities which would follow this doctrine of iustificatiō by works first that our faith should bee vaine and the promisse of God voide Rom. 4.14 Rom. 4.14 Secondly that Christ Iesus should die in vaine if we haue righteousnesse by the law Gal. 2.21 Gal. 2.21 Thirdly that wee should haue cause of boasting and glorying in our selues Eph. 2.9 Eph. 2.9 for if a man were iustified by his owne inhaerent righteousnesse hee should haue whereof to glory and so God should be robbed of the whole praise of our saluation Rom. 4.2 Rom. 4.2 But the Lord of purpose hath iustified vs freely of his grace and not for our workes and inha rent righteousnes that all glorying in our selues might be excluded as appeareth Rom. 3.27 Eph 2.9 Rom. 3.27 Eph. 2.9 Fourthly it would follow hereupon that we should still be vnder the curse of the law which is denoūced against all who continue not in all that is written in the booke of the law to do them as the Apostle reasoneth Gal. 3.10 Gal. 3.10 Fiftly that the obedience and satisfaction of Christ should be maymed and imperfect vnlesse it were patched vp with our owne righteousnesse the contrary whereof the Apostle affirmeth Heb. 7.25 namely that hee is able perfectly to saue all them who come vnto God by him Lastly Heb. 7.25 hereupon it would follow that wee should continually wauer in doubting in respect of our manifold corruptions and imperfect righteousnesse and should haue our soules depriued of that peace of conscience which followeth iustification by faith as it is Rom. 5.1 Rom. 5.1 Lastly with the Iewes we shall bring our selues into most certaine daūger of being reiected and cast of from being the people and Church of God if with them we goe about to stablish our owne righteousnesse in the meane time not submitting our selues to the righteousnesse of God Rom. 10.4.6 which is of faith in Iesus Christ as it is Rom. 10.4.6 CHAP. L. That faith alone iustifieth § Sect. 1 ANd thus much concerning the first point How it is to be vnderstood that faith alone iustifieth namely that wee are nor iustified by workes the second is that we are iustified by faith alone whereby we are not to vnderstand that faith by it owne vertue or as it is a facultie habite worke or action in vs doth iustifie vs but as it is the alone instrument whereby we doe apprehend apply vnto vs Christ Iesus his righteousnesse obedience by which onely righteousnesse which is out of our selues in Christ as the proper subiect thereof being offered in the word and Sacraments and applied by faith we are iustified in Gods sight Phil. 2.9 as appeareth Phil. 2.9 Secondly whereas we say that faith alone iustifieth we do not vnderstand such a faith as is alone without workes charitie and other sanctifying graces which were nothing els but imaginarie dead and but as it were a carkase of faith which breatheth not but that amongst all other graces vertues faculties of the soule faith alone and not any of thē is the instrument whereby we apply Christ Iesus vnto vs who being thus applied doth iustifie vs. That though workes do not iustifie vs yet they are necessarily required as fruits of our iustification Otherwise we affirme that other graces of Gods spirit and euen good workes which is a fruite of them all doe necessarily accōpany our iustification not as instruments or causes thereof but as inseparable effects and fruits thereof So that howsoeuer we exclude workes from the act of iustifying yet wee necessarily require them in the subiect or person iustified we affirme that faith alone iustifieth but wee denie that such a faith which is alone doth iustifie vs we maintaine that we are iustified by faith alone without works but with all we affirme that faith which is without workes doth not iustifie vs as being dead false and imaginarie This may bee made plaine by some similitudes to the being of an honest man there is necessarily required honest actions not as causes but as effects neither are his honest actions the cause of his honesty but his honesty the cause of his honest actions to a liuing man there is necessarily required as well breathing which is an action or effect
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
vses the Gospell serueth in our spirituall warfare for they who are armed with the true knowledge thereof and are assured of the merciful promises therein contained they will walke and march valiantly in the waies of godlinesse and Christianitie though they are full of the briars and thornes of afflictions and persecution preferring the rebuke of Christ before the riches of Egypt because they haue an eye to the recompence of reward which they shall receiue at the end of their iourney And this maketh them little to regard the foulenes and vnpleasantnes of the way and though Sathan trouble them in their march setting vpon and assaulting them yet they easily resist the furie of his temptations and goe on forward in the profession and practise of Christianitie if they be armed with the knowledge of the Gospell of peace for it is therefore called the Gospell of peace Luk. 10.5 because it bringeth peace to our soules not onely as it is the ambassage of God whereby wee being reconciled vnto God Rom. 10.15 Luk. 1.7.9 haue peace with him from the assurance whereof we haue the peace of conscience but also because if we be armed therewith we shall obtaine a finall victorie ouer our spirituall enemies after which shall follow euerlasting peace which shall not so much as be disturbed with the attempts of any enemies § Sect. 2 But it is not sufficient that we know and beleeue this Gospell of peace vnlesse we be alwaies prepared to make confession and profession therof though thereby we incurre worldly shame losses afflictions and persecution And this the Apostle signifieth VVhat it is to be prepared with this Gospell by telling vs that our feete must be shod with the preparation of the Gospell of peace that is as those who are well shod are in readines to goe through rough and vnpleasant waies so those that are indued with the knowledge of the Gospell must alwaies be in readines to make profession thereof in the middest of affliction and persecution For as with the heart man beleeueth vnto righteousnes Rom. 10.10 so with the mouth he must confesse vnto saluation Rom. 10.10 And this is that which the Apostle Peter requireth of vs 1. Pet. 3.15 1. Epist 3.15 That we doe not onely sanctifie the Lord in our hearts but also that we be readie alwaies to giue an answere to euery man that asketh vs a reason of the hope that is in vs. But if we lay aside this armour we shal be as vnfit to trauell in the afflicted way which leadeth to Gods kingdome as those souldiers who are barefoote be vnfit to march through waies which are full of briars and thornes neither shall wee be readie to make confession and profession of our faith in the time of persecution and trouble but rather to slide backe into a generall apostasie from all religion vnlesse we be confirmed and comforted with the sweete promises of the Gospell made to those who suffer affliction for Christs sake namely that if we confesse him before men Matth. 10.32 Mark 8.35 he will confesse vs before his father in heauen Matth. 10.32 That whosoeuer shall lose his life for Christs sake and the Gospels shall saue it Mark 8.35 That whosoeuer shall forsake houses or brethren or sisters Matth. 19.29 or father or mother or wife and children or lands for his names sake shall receiue an hundred fold more and shall inherit euerlasting life Matth. 19.29 CHAP. XIII Of the shield of faith § Sect. 1 THe fourth peece of the Christian armour which the Apostle exhorteth vs aboue all to put on is the shield of faith which of all other parts is most necessarie because how weake soeuer it be in it selfe yet it doth defend and protect vs against all the temptations of Sathan for he that putteth on faith doth put on Iesus Christ also it being a propertie inseparable of faith to applie vnto vs Christ Iesus and all his benefits that is his merits and righteousnes and euerlasting life it selfe And this will be not onely a glorious garment to couer our deformitie out of Gods sight to preserue vs from the heate of Gods wrath and to obtaine the euerlasting blessing of our heauenly father but also it is armour of proofe to defend vs from the violent assaults of our spirituall enemies Let vs therefore take vnto vs the shield of faith that wee may also put on the Lord Iesus Christ Rom. 13.14 as the Apostle exhorteth vs Rom. 13.14 for hauing him wee shall want nothing which may either defend our selues or offend our enemies the Lord himselfe will be our shield and buckler and therefore it will be impossible for our foes to preuaile against vs. What is meant by quenching Sathans firie darts But let vs consider further of the excellencie and necessitie of this shield of faith which appeareth by the vertue thereof in repelling all the firie darts of Sathan The Apostle saith that thereby wee may quench his firie darts alluding to the custome of souldiers in ancient time who malitiously poysoned their darts whereby the bodies of those who were wounded were so inflamed that they could hardly be cured or eased of their raging and burning paine And such darts are all Sathans temptations whereby wee are wounded with sinne for if they bee not repelled and quenched with the shield of faith they will inflame our lusts to sinne and one sinne will inflame our hearts to another till there be kindled in vs a world of wickednesse And this wee may see in the example of Dauid who after that he gaue himselfe to idlenesse and sloth and so was pearced with one of Sathans firie darts it presently inflamed his heart to commit adulterie and hauing giuen place to that hee was prouoked to murther so that if wee admit one of these firie darts they will inflame vs to receiue another and so our burning wounds will torment our consciences and most hardly admit of any cure And therefore it behooueth vs to take vnto vs the shield of faith whereby we may quench these firie darts But why doth the Apostle vse this improper speech seeing the shield doth not quench but repell the darts that beate vpon it I answere partly to shew the nature of our enemies temptations namely that they are firie mortall raging and pernitious as before I said and partly to set foorth a double vertue of faith for first thereby wee repell and beate backe his temptations and so resist him stedfastly in the faith 1. Pet. 5.9 as the Apostle speaketh 1. Pet. 5.9 And secondly if Sathans darts haue pearced and wounded vs faith also doth coole the scorching heate of sinne by applying vnto vs the precious baulme of Christs blood so that our wounds are not mortall vnto vs though mortall in themselues if they were not cured by this soueraigne salue of sinne which being applied by faith doth ease the burning torments of our euill consciences and preserueth vs
vndoubted signes of true faith And therefore let not Sathan delude vs Matth. 25. by perswading swading vs that pietie without honestie profession without practise faith without workes are sufficient for our saluation § Sect. 6 But if they be sincere professors How Sathan dealeth with sincere professors and first with the weake Christian then hee obserueth whether they be babes or strong men in Christ if he finde them babes then he seeketh to abuse their simplicitie by drawing them either into errours and heresies or at least into blinde zeale and superstition If he cannot so preuaile by reason that the bright beames of the Gospell shining in the preaching of the word doe discouer his errours and lies giuing light to those that sit in the darknes of ignorance and in the shadow of death whereby their feete are guided into the way of peace then he laboureth to ouerwhelme them with the burthen of their sinnes and to plunge them into the bottomlesse gulfe of horrour and despaire by aggrauating the odiousnes of their rebellion and huge multitudes of their outragious transgressions by setting before them the curse of the law the vengeance of God due vnto them his infinite and exact iustice which must be satisfied and the vnspeakable and endlesse torments prepared for the damned But if he cannot aggrauate their sins which in truth they haue committed and make of them such an huge mountaine as may serue to ouerwhelme them he addeth vnto them his owne sinnes by casting into their minds outragious blasphemies against God and such horrible suggestions of impietie as it will make their haires to stand on end when they do but think of them perswading them that they are their owne thoughts and therefore horrible sinnes whereas in truth they are but his suggestions and therefore if wee doe repell and reiect them they are not our sinnes but the sinnes of the tempter for as it is not our fault if a theefe intice vs to steale so wee doe not intertaine his motion but shew our detestation of his sinne so it is not a sinne to be tempted if wee presently doe repell the suggestion and doe not yeeld vnto the temptation And this may appeare by our Sauiour Christ himselfe who though he were free from sinne yet hee was tempted in all things like vnto vs and so not free from Sathans suggestions for he was tempted to diffidence to tempting God yea to the worshipping of the diuell himselfe but resisting Sathans suggestions he was not guiltie of sinne Whose example if we imitate Sathans blasphemous temptations shal neuer be laid to our charge neither is it possible to be free from temptations although it be possible by Gods grace to resist them But more of this hereafter § Sect. 7 If by this meanes he cannot ouerthrow their faith bring them to despaire How Sathan inticeth the weake Christian to commit sinnes of ignorance then hee taketh aduantage of their simplicitie by inticing them to commit sinnes of ignorance For example he will tell them that it is lawfull nay expedient to vse their Christian libertie when he tempteth them to licentiousnesse and to the end he may more easily deceiue them he will set a faire glosse vpon foule sinnes and seeke to iustifie them by Gods word apparelling vices in the habite of those vertues which most resemble them He will tempt to couetousnes vnder shew of frugalitie telling them that they who prouide not for their familie are worse than Infidels and to prodigalitie vnder the pretence of liberalitie alleaging that they who sow plentifully shall reape plentifully He will allure them to tempt God by neglecting those meanes which he hath graunted them vnder the colour of affiance in God and to trust in the meanes vnder the vizard of carefull prouidence He will tempt them to propound this end of their good workes that they may be saued by them because God hath promised to reward them or to neglect good workes as vnnecessarie to saluation because faith alone iustifieth Which temptations if wee would withstand wee must labour after true sauing knowledge that we may discerne betweene vertue and vice truth and error that which God hath forbidden as vnlawfull from that which hee hath commanded as lawfull to this end vsing diligently all good meanes which tend to this purpose as hearing reading meditating and conferring of Gods word that so the clowdes of ignorance being dispelled with the light of knowledge wee may discouer Sathans delusions and deceits Otherwise if he depriue vs of knowledge which is the eye of the soule he may easily seduce vs out of the right way into the gulfe of perdition § Sect. 8 And thus Sathan dealeth with the weake Christian but if he finde those whom he assaulteth strong men in Christ so that he cannot take any aduantage of their ignorance How Sathan dealeth with the strong Christian nor ouerthrow their faith then he laboureth to make them wound their conscience by committing sins of presumption against their knowledge vsing the violence of their affections to abuse their reason and misleade their iudgement the daunger of which temptation Dauid well discerning by his owne wofull experience doth earnestly intreat the Lord to preserue him from presumptuous sins Psal 19.13 Psal 19.13 And thus hath Sathan preuailed with so many of Gods owne children that he durst therewith assault our Sauiour Christ himselfe by offring him the whole world and the glory thereof if he would fall down and worship him that his affections tickled with ambition might moue him to commit this sin for the satisfying his desires But if he cannot thus preuaile 2. Cor. 11.14 he wil transforme himself into an angell of light and tempt them to the doing of a lesse good that they may neglect a greater or that which is in it selfe lawfull and commanded in his due time place he will tempt them to performe it vnseasonably whē as other duties in respect of present occasion are more necessary and so vseth one vertue or dutie to shoulder another thrust it disorderly out of it own place and standing For example in the hearing of the word he will cast into their minds meditations in their owne nature good and acceptable to God in their due time and place to the end hee may distract their mindes and make them heare without profit in the time of prayer hee will not stick to recall to their memories some profitable instructions which they haue heard at the sermon to the end he may disturbe them in that holy exercise and keep them from lifting vp their hearts wholy vnto God Moreouer in all his temptations he will alleage scripture but then either hee depraueth the place by adding or distracting as when he alleageth scripture to our Sauiour Christ Matth. 4 6. It is written he will giue his angels charge ouer thee c. and leaueth out to keepe thee in all thy waies which is expressed in the place he quoteth Psal
from the loue of Christ vers 35. from the loue of God in him Whosoeuer therefore with Paul beleeueth that Christ died for him that God freely iustifieth him through Christs merits and that our Sauiour fitteth at the right hand of his Father to make intercession for him he may be assured of Gods loue and consequently of his election Secondly Paul speaketh this not of himselfe alone but also of all the faithfull and therefore he vseth the plurall number I am perswaded that nothing shall be able to separate vs. So Eph. 3.12 the Apostle saith that wee haue through Christ boldnesse and entrance with confidence by faith in him Eph. 3.12 Heb. 4.16 and 10.22 And Heb. 4.16 he exhorteth vs to goe boldly vnto the throne of grace that wee may receiue mercie c. And chap. 10.22 Let vs draw neere with a true heart in assurance of faith c. But I would faine know what entrance with confidence what boldnesse and assurance of faith when we draw neere vnto God and present our selues before his throne of maiestie if we remaine doubtfull of his loue and our election So Heb. 6.19 he saith that our hope is a sure and stedfast anchor of the soule Heb. 6.19 but what certaintie or stedfastnes is there in it if it wauer and stagger through doubtfulnes so often as wee looke vpon our sinnes and vnworthinesse The Apostle Peter also doth tell vs that the trust which we haue through Iesus Christ must be perfect 1. Pet. 1.13 that is entire and perpetuall till we enioy the thing which we hope for 1. Pet. 1.13 And 2. Pet. 1.10 he exhorteth vs to vse all diligence that we may make our calling and election sure which if we could not doe he should perswade vs to the vndertaking of a needelesse labour Nay he plainely assureth vs that if we doe these things to wit if we ioyne vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue we shall neuer fall because these are effects and vndoubted signes of our election And the Apostle Iohn would not haue it a matter doubtfull whether we are elected and shall be saued or no but certainely knowne and vndoubtedly beleeued and therefore he aimeth principally at this marke and propoundeth this as the chiefe end of his epistle namely to shew how we might know ordinarily and be fully assured that we are beloued of God 1. Ioh. 3.14 elected and shall be saued So 1. Ioh. 3.14 We know that we are translated from death to life because we loue the brethren And therefore in the latter end of his epistle he saith that he had written it to this end that we might know that we haue eternall life chap. 5.13 and 5.13 Seeing then the Scriptures doe commend vnto vs a stedfast and assured faith whereby we particularly are assured and perswaded of our election and saluation notwithstanding our sinnes and vnworthinesse therefore let not the tempter perswade vs to cast away this certaine perswasion and to wauer in doubting but let vs say with the Apostle Paul 2. Tim. 1.12 2. Tim. 1.12 Though I am vnworthie yet I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him § Sect. 5 But against that which hath been said the tempter obiecteth An obiection grounded vpon the indefinitnesse of Gods promises answered that the promises of the Gospell are generall and indefinit and therefore no man can gather out of them any certaine assurance of his particular election I answere that this consequence is false for out of a generall and indefinit proposition we may truely and by the lawes of reason gather and inferre a particular conclusion though not contrariwise For example if I thus conclude all men are reasonable creatures but I am a man therefore I am a reasonable creature it is rightly and truely inferred Though therefore the promises of the Gospell be contained in generall propositions yet may euery faithfull man as certainely conclude that they belong vnto him as if they were particularly applied vnto him by name Ioh. 3.16 For when the Lord by his ambassadors maketh this generall proposition in the preaching of the word whosoeuer truely beleeue in Christ they are all elected vnto euerlasting life the faithfull hearer maketh this assumption in his minde but I by the grace of God and by the preaching of his word made effectuall by his spirit haue a true faith begotten in me whereby I beleeue in Christ my Sauiour and therefore Gods promise of life and saluation belongeth vnto me And thus also doth the conscience of man out of the generall curses of the law conclude that he is accursed for when the law deliuereth this proposition in generall Cursed is euery one who abideth not in all things which are written in the booke of the law to doe them Deut. 27.26 Gal. 3.10 euery particular man maketh this assumption in his owne conscience but I haue not continued in all to doe it nay in stead of doing all I haue neglected all in sted of continuing in obedience I haue been continually disobedient in sted of doing the duties commaunded I haue committed the sinnes forbidden and therefore by the sentence of the law I am accursed So that though both the threatnings of the law and the promises of the Gospell be generall and indefinit yet doth euery mans conscience truely informed by Gods word gather out of them most certaine particular conclusions § Sect. 6 But here the tempter will obiect further That we may be assured that we are the faithfull vnto whom the promises of the Gospell are made it is true indeede that euery faithfull man may apply the generall promises of the Gospell vnto himselfe but all the question is whether thou canst know that thou hast faith or no seeing many who continue in their infidelitie bragge most of their faith I answere that it cannot be denied but that many are deceiued by contenting themselues with their carnall securitie in stead of a liuely faith but hence it followeth not that because many are deceiued with an opinion of faith therefore those that beleeue indeede cannot be assured that they haue faith no more then this followeth some men dreame that they are rich and are not so indeede when they awake therefore no man knoweth whether he be rich or no for what is their secure opinion but an idle dreame of their owne braines which hath no warrant out of Gods word where as faith certainely and euidently perswadeth and like a candle doth not only manifest other things but also it selfe appeareth by his owne light So that as a man who seeth and feeleth the fier and the heate thereof doth certainly know that hee seeth and feeleth it so he that beleeueth in Christ doth know that he
it is manifestly declared in the Gospel that wee are elected vnto euerlasting life and therefore we are bound to beleeue it and may be assured that we are elected The proposition or first part of this reason containeth two branches the first is that we are bound to beleeue whatsoeuer the Gospell reuealeth the second that we may be assured of it both which are euident truths For that which Christ commandeth that wee are bound to perfourme but he commandeth vs to beleeue the Gospell Mar. 1.15 Repent and beleeue the Gospell Mark 1.15 1. Ioh. 3.23 So this is his commandement that we beleeue c. 1. Ioh. 3.23 The breach of which commandement is punished with euerlasting death For he that will not beleeue shall be damned as it is Mar. Mar. 16.16 16.16 And as we are bound to beleeue it so wee may also come to be assured thereof seeing the Gospell commandeth vs nothing which it doth not also by the inward and ordinarie cooperation of Gods spirit enable vs to perfourme For this difference is betweene the commandements of the Law and the commandements of the Gospell the Law sheweth vs the duties which we should perfourme but ministers vnto vs no power whereby wee may be enabled to perfourme them but the Gospell being assisted with the operation of Gods spirit doth command and withall giueth vs abilitie to perfourme the commandement for the words of the Gospell are spirit and life as our Sauiour speaketh Ioh. 6.63 6.63 and with the preaching thereof the spirit inwardly worketh quickning and strengthening vs to perfourme that which it enioyneth The assumption or second part of the reason is also cleere namely that the Gospell manifesteth vnto vs our election for what els is the whole Gospell but a declaration of Gods loue and of our election and redemption in and by Iesus Christ what is it els but the ambassage whereby God reconcileth vs vnto himselfe what els is contained therein but Gods mercifull promises of life and saluation made on no other condition but on the condition of faith which we need not feare to perfourme seeing it is commanded vs of God and therefore though we had no other reason to beleeue yet wee should beleeue in obedience to Gods commandement seeing he commandeth nothing which is not good in it selfe tending to his owne glorie and our saluation and if we doe beleeue though our vnworthinesse bee neuer so great yea though our faith bee neuer so weake and small yet may wee thereby be assured of our election and saluation for this is Gods will Ioh. 6.40 and 3.36 that whosoeuer beleeueth in his sonne shall haue euerlasting life as it is Ioh. 6.40 So Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life But most notable is that place 1. Ioh. 1. Ioh. 5.10 5.10 He that beleeueth in the sonne of God hath the witnesse in himselfe that is they neede no other reasons to perswade them that the testimonie which God hath giuen of his sonne namely that whosoeuer beleeue in him shall haue euerlasting life is true for they haue full and sufficient assurance hereof by their faith Whosoeuer therefore can be assured that they beleeue in Iesus Christ as all may who bring forth the fruits of faith in sanctification and holines of life or at least desire and endeuour to serue the Lord in the duties of pietie and righteousnesse they may be assured nay they are bound by Gods expresse commandement vndoubtedly to beleeue they are elected and shall be saued because all the promises of the Gospell are made vnto them without any other condition § Sect. 2 Secondly whosoeuer are bound to beleeue that Iesus Christ is their Sauiour and Redeemer Secondly we are assured that we are redeemed and consequently that we are elected they are also vndoubtedly to beleeue and may also be assured of their election but euery Christian is bound by Gods expresse commandement to beleeue that Iesus Christ is their Sauiour and Redeemer as appeareth 1. Ioh. 3.23 and therefore they are vndoubtedly to beleeue and may bee assured of their election The proposition is manifest seeing all those and those onely are saued and redeemed by Christ Rom. 8.30 Matth. 25.34 Act. 13.48 who are elected to saluation in Gods eternall decree The assumption is most certaine for whereas God commaunds vs to beleeue in Iesus Christ hee doth not onely enioyne vs to beleeue that he is a Sauiour of his Church in generall or of the Patriarchs Prophets and Apostles alone for this also the diuels beleeue as well as wee but wee are to beleeue that he is our Sauiour and Redeemer and to applie all the promises of life and saluation made in him particularly vnto our selues for otherwise how should wee haue that assurance of faith and that bold confidence when we approach vnto the throne of grace Heb. 4.16 and 10.22 which the Apostle requireth of vs Heb. 4.16 and 10.22 if wee cannot be assured that he is our Sauiour and Redeemer in whom God loueth and hath elected vs § Sect. 3 Neither must this faith and assurance of our election and saluation be mixt with doubting That our assurance should not be mixt with doubting as the Papists would beare vs in hand who make doubting not an infirmitie but a commendable vertue of their faith for faith doubting though they are often mixt in Gods children yet in respect of their owne natures they are opposed in the scriptures one against the other So it is said of Abraham Rom. 4.20 that he doubted not of Gods promise through vnbeleefe but was strengthened in the faith Rom. 4.20 where the Apostle sheweth that doubting is a fruite of vnbeleefe and not a commendable vertue nay hee opposeth it to faith saying that hee doubted not of the promise but was strengthened in the faith So the Apostle Iames chap. 1.5 saith If any man lacke wisedome Iam. 1.5 let him aske in faith and wauer not where he opposeth faith to wauering or doubting And our Sauiour Christ also maketh this opposition Matth 21.21 saying If ye haue faith and doubt not Matth. 21.21 So that though faith and doubting are not opposed in respect of the subiect wherein they are for euen the most deare children of God haue their faith often mixt with doubting they being partly flesh and partly spirit yet these two in their owne natures are opposed one against the other and euen in respect of their subiect they thus far disagree that though they haue their subsistance in the same subiect yet not in the same part that is though they be in the same man yet not in the same part for faith is in the regenerate and spirituall part doubting in the vnregenerate or fleshly part Doubting a fruite of vnbeleefe opposed vnto faith Doubting then is no vertue of faith but opposed thereunto as a fruite of vnbeleefe it proceedeth not from the spirit but from the flesh and as
sinnes shall haue them remitted and bee made an heyre of euerlasting life and the particular hearer doth truely assume that he beleeueth and repenteth the Minister hath authoritie giuen him of God to make this conclusion therefore bee thou assured that thy sinnes are forgiuen thee in Christ and that thou art an vndoubted heyre of euerlasting life Secondly as the Lord doth offer vnto vs his gracious promises of life and saluation so doe we receiue them by faith but the Lord doth not only generally in the word offer these his gratious promises to all that will receiue them but also particularly in the right vse of the Sacraments to euery faithfull receiuer for in the Sacraments wee must consider a relation and correspondencie betweene the outward signes and things signified as therfore the Minister doth offer and giue and I receiue and eate the outward signes of bread and wine so am I as certainly to beleeue that God doth offer and giue and that I doe receiue and feede vpon Christ Iesus and all his benefits with the hand and mouth of faith vnto the nourishing of my particular soule to euerlasting life as my bodie is nourished with these outward elements of bread and wine Lastly the Apostle saith that through faith wee haue entrance vnto God with boldnesse and confidence Eph. 3.12 and therefore by faith the beleeuer is particularly perswaded of the remission of his sinnes and of his reconciliation with God for with what boldnesse or confidence can the poore sinner come before God who is terrified with the threatnings of the Law with the temptations of Sathan and with the confideration of his owne vnworthinesse and selfe-guiltinesse if hee bee not particularly assured that his curse is borne by Christ that hee is forgiuen the whole debt of his sins and reconciled vnto God What assured comfort can hee receiue if hee beleeue that God hath elected Peter and Paul and all his Church if hee be not also assured that he is in this number If a whole Citie should rebel and commit high treason against a Prince and the Prince should send out a proclamatiō declaring that vpon some conditions he would receiue them to mercie with what boldnesse or confidence can any in this citie come before him if he be not assured that he hath perfourmed these conditions But this is our case wee haue rebelled against God and hee hath proclaimed in his Gospell the pardon of our sinnes so wee lay hold vpon Christ by a true and liuely faith and repent vs of our sinnes If therefore we could not be assured that wee haue a liuely faith and true repentance and consequently that Gods mercifull promises belong particularly vnto vs with what boldnesse or confidence can we come before him But the Apostle faith that by faith we haue this boldnesse and confidence and therefore it followeth that we may be assured that we haue faith and repentance and thereby may certainly be perswaded of Gods loue and our particular election § Sect. 7 Fourthly that we may certainly be assured of our election The fourth argument drawne from the doctrine and vse of the Sacraments it may be proued by an argument drawne from the doctrine and vse of the Sacraments for the Lord hath added to the couenant of grace his Sacraments as seales not to confirme Gods promises in themselues which are so vndoubtedly true that they neede no confirmation but to strengthen our faith in this full assurance that they belong particularly vnto vs. For whereas in the word the promises of grace and saluation are generally propounded to all beleeuers in the vse of the Sacraments they are particularly applied to euery worthie receiuer to the end that all doubting being remooued they may certainly bee assured that all the promises of the Gospell doe belong particularly vnto themselues Now if the Lord would haue vs doubt of our election and saluation and if this doubting were a vertue of faith as the Papists teach then surely there were no vse of the Sacraments for the word is sufficient to beget that generall faith which is mixt with doubting and the Sacraments which doe further assure vs and applie vnto vs Gods promises would be rather hurtfull than profitable because they take away doubting which is a vertue of their faith But we are otherwise instructed by Gods truth namely that the Lord would not haue vs doubt of his promises and therefore he hath not onely written his couenant but also hath confirmed it by his seale and hath thereby particularly applied it to the vse and benefit of euery one who receiueth it by the hand of a liuely faith that there may be no place left to doubting And hence it is that the Sacrament of Circumcision is called the seale of the righteousnesse of faith Rom. 4.11 Rom. 4.11 because thereby as by a seale Abraham was confirmed in the trueth of Gods promises and assured that the righteousnesse of faith that is the righteousnes of Christ who was the promised seede did belong vnto him And answerable to this Sacrament is Baptisme wherein Christ and all the gratious promises of life and saluation made in him are particularly applied to the partie baptized and therefore the Apostle saith that all that are baptized into Christ haue put on Christ Gal. 3.27 Gal. 3.27 where the Apostle compareth Christ to a garment which by the hand of faith is put on by euery particular beleeuer So in the administration of the Lords Supper the bread and wine is particularly deliuered vnto all the communicants to signifie vnto them that euery one who stretcheth foorth the hand of faith doth receiue Christ and all his benefits whereby his soule is nourished vnto euerlasting life Whosoeuer therefore hath faith he may be assured that he receiueth Christ and whosoeuer receiueth Christ he may be assured of his election and saluation for to as many as receiue him to them he giueth power to be the sonnes of God and who are those Ioh. 1.12 euen those that beleeue in his name as it is Ioh. 1.12 And whosoeuer eates his flesh and drinkes his bloud hath eternall life Ioh. 6.54.47 as our Sauiour saith Ioh. 6.54 Now if wee would know how we feede vpon him it is by the mouth of faith as he expoundeth himselfe vers 47. § Sect. 8 Fiftly The fift argument taken from prayer 1. Ioh. 5.14.15 whatsoeuer we are bound to pray for that wee may be assured of 0198 0153 nay we ought stedfastly to beleeue that we shall receiue it and this is euident 1. Ioh. 5.14 This is the assurance that wee haue in him that if wee aske any thing according to his will he heareth vs. 15. And if we know that he heareth vs whatsoeuer we aske we know that wee haue the petitions that wee haue desired of him And the Apostle Iames would haue vs to aske in faith without wauering Iam. 1.5 Mat. 6.12 that is not doubting to receiue that we
sinne that presseth it downe feareth and doubteth the spirit being assured of euerlasting happines triumpheth with ioy desiring nothing more than to be dissolued and to be with Christ the flesh finding it selfe guiltie of sinne and in this respect subiect to the anger of God and condemnation feareth and trembleth to thinke vpon death The spirit conceiueth of God as of a mercifull father in Christ and in all necessities flyeth vnto him by heartie prayer the flesh conceiueth of him as of an angrie and seuere iudge and therefore flyeth from him desiring rather to seeke for helpe any where else than of the Lord so that the christian by reason hereof at the same time findeth in himselfe opposition betweene action and action affection and affection For at the same instant while the flesh hauing in it the conscience of sinne and sense of guiltinesse doth murmur repine and complaine vpon God as an enemie which is readie to destroy vs the spirit doth flie vnto God by a liuely faith and committeth it selfe to his prouidence will and protection expecting saluation from him onely which it could neuer doe if it were not assured that we were in his loue and fauour And in this the christian may not vnfitly be compared to a childe who hauing been sharpely corrected by his father doth auoyde his presence as though hee were his enemie but if at the same time some suddaine danger affright him before al other he runneth to his father for safegard and protection so when our heauenly father hath sharpely corrected vs either with some outward or inward afflictions we flee from his presence as though he were our enemy but when an imminent danger ouertaketh vs and we be in perill to be supplanted with sathan and his assistants who are our enemies in deed then the sonne-like affection which is wrought in our hearts by Gods spirit doth moue vs to runne vnto him before all other desiring and crauing his ayde and assistance And thus it appeareth that though the flesh and the spirit be mixt together yet they retaine their owne natures properties and effects and though faith which is a grace of the spirit be mingled with doubting yet this doubting is not of the nature of faith which in it selfe is certaine and assured nay it is not an infirmity of faith as lamenesse is an infirmity of the ioynts and dimnesse of the sight for it is not any way incident to the nature thereof and therefore much lesse is it a commendable virtue of faith as the Papists teach but it is a fruite of vnbeleefe which is in the part vnregenerate and is opposed vnto faith as appeareth Rom. 4.20 and consequently Rom. 4.20 though faith be assaulted with doubting yet in it owne nature it may and doth remaine certaine and assured § Sect. 6 Fourthly That it is no presumption to labour for the assurance of our election 1. Cor. 2.16 they obiect that it is rash presumption and proud boldnesse for any man to search into the mystery of Gods secret counsailes or to take vpon him peremptorily to determine that hee is one whom God hath elected For who hath knowne the minde of the Lord as it is 1. Cor. 2.16 I answere that it is true indeede whosoeuer prieth into Gods hidden counsailes and secret decree of predestination is proude and presumptious and shall in the end receiue the punishment of both being giuen ouer of God to fall into many errors and in the end vtter desperation and therefore it is very dangerous yea pernicious to our soules if we labour after the assurance of our election by vsing these meanes and iudge of Gods decree according to the conceite of our own reason doubtfull speculations But yet though the will of God be in it selfe secret and not to be searched into this must not hinder vs from looking into his will reuealed though we can gather no certainty of our election by searching into his secret decree yet this is no impediment why wee may not gather it out of his word where hee hath reuealed his decree and the execution thereof though we can haue no assurance by our owne speculations yet we may attaine vnto it by the testimony of Gods spirit Rom. 8.16 which witnesseth to our spirits that we are the sonnes of God which also searcheth all things euen the deepe things of God and is giuen vnto vs that we also might know the things which God hath giuen vs 1. Cor. 2.10.12 as the Apostle teacheth vs 1. Cor. 2.10.12 and therefore it is no pride or presumption to be certaine and assured of that which the Lord hath reuealed in his word to this end that we might be certainely assured thereof But it may be demanded how this certainty can be gathered out of the Scriptures I answere that if we would attaine vnto it we must not seeke it in the law where the promises of life and saluation are made vpon the condition of our own works and worthinesse which condition we can neuer performe and therefore can neuer be assured of the promise But out of the Gospell which doth not only shew that some are predestinated to life and some reiected neither doth it only speake of our election as it was ordained in Gods secret decree in it selfe or reuealed in his word but also it setteth out vnto vs the execution of the decree with the causes meanes signes and effects of our election and how it is accomplished for the bringing vs to those ioyes to which God hath chosen vs. First therefore it sheweth the decree of God concerning our election Secondly Gods decree concerning our redemption by the death and obedience of Christ our mediator Thirdly the decree of God concerning the calling of his Church by the ministery of the word that they may be ingrafted into the body of Christ and so participate with him in all his benefits to their saluation Fourthly the decree concerning the sending of his spirit into the hearts of his chosen by the inward operation whereof the word is made effectuall for the begetting of faith and repentance Fiftly and lastly his decree concerning the iustifying and sauing of those who repent truely of their sins and apprehending and applying vnto themselues by a liuely faith Christ and his merits obedience doe approach vnto the throne of grace to receiue mercy and forgiuenesse And all these are so linked together that they can neuer possibly be seuered so that he who is assured of one may be assured of all whosoeuer is certaine that he hath faith and repentance may be certaine also of his election though he neuer presumptuously search into Gods secret counsaile Fiftly §. Sect. 7. That the Lord particularly assureth vs of our election they obiect that there is no certainty of faith which is not grounded vpon Gods word but there is no place of Gods word which assureth vs of our particular election and saluation and therefore we can haue no certainty
in other places the vnbeleeuers and such as continue in their wickednes are flatly excluded from the participation of them Ioh. 3.18 He that beleeueth in him shall not be condemned Ioh. 3.18 but he that beleeueth not is condemned alreadie vers 36. And vers 36. He that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Rom. 2.9 but the wrath of God abideth on him So Rom. 8.9 If any man haue not the spirit of Christ the same is not his and consequently it followeth that if he be not Christs then Christ and his benefits belong not vnto him 1. Ioh. 3.8 And the Apostle 1. Ioh. 3.8 plainely affirmeth that he who committeth sinne that is he who liueth in sinne without repentance is of the diuell and that he who is borne of God that is regenerate by his spirit sinneth not that is liueth not in his sins neither committeth them with full consent of will And Paul willeth Timothie to instruct his hearers 2. Tim. 2.26 that they might come to amendment out of the snare of the diuell whereby it is manifest that those in whom sinne raineth are not of Christ but of Sathan and that notwithstanding Christs death they are still in the snare of the diuell til they come to amendment of life because the blood of Christ is not effectual to free any out of their spirituall bondage till it be applied vnto them by a liuely faith § Sect. 3 And thus it appeareth by plaine testimonies Reasons to proue that redemption is not vniuersall that the redemption wrought by Christ belongeth onely to the faithfull which also by vertue of Christs death bloodshed haue their sinnes and corruptions in some measure mortified and not vnto the wicked who liue and die in their sinnes without repentance Now I will also confirme this truth by strong reasons First those who were neuer knowne of Christ that is acknowledged for his were neuer redeemed by his precious bloodshed neither is it probable that the father would giue his welbeloued sonne and that the sonne would giue himselfe for the redemption of those whom in his eternall councell he had decreed to reiect or as all confesse whom he foresaw should perish but our Sauiour will professe to the workers of iniquitie that he neuer knew them Matth. 7.23 Matth. 7.23 and therefore he neuer gaue himselfe for their redemption Secondly for whomseouer Christ hath offered a sacrifice vnto his father for them also he maketh intercession and is become their aduocate neither is it probable that Christ would die for those for whome he will not intreate and that he would offer the sacrifice of his body for those for whom he would not offer the sacrifice of his lips Besides it was the office of the same high priest to offer sacrifice and to pray for the people and consequently of our Sauiour Christ 1. Ioh. 2.1.2 as appeareth 1. Ioh. 2.1.2 where he is said as well to be our aduocate as the propiciatory sacrifice for our sinnes and the Apostle Paul Rom. 8.35 saith Rom. 8.35 that as Christ died for vs so he maketh intercession for vs but our Sauiour Christ flatly excludeth from all participation of the fruite of his intercession all those who are of the world that is Ioh. 17.9 all meere worldlings Ioh. 17.9 I pray not for the world but for them which thou hast giuen me and the Apostle saith that as he perfectly saueth Heb. 7.25 so also he maketh intercession for those who come vnto God by him that is true beleeuers onely and therefore for them alone he hath offered himselfe a sacrifice vnto his father Thirdly Christ hath died for those alone in whom he hath attained vnto the end of his death for whatsoeuer attaineth not his end is done in vaine which argueth want of wisedome or power in the agent and efficient neither of which without blasphemie can be ascribed vnto Christ who is in both infinit but the end of Christs death that is the eternall saluation of those for whom he died is attained vnto onely in the elect and faithfull Mark 16.16 Ioh. 3.36 for as it is Mark. 16.16 He that shall beleeue shall be saued but he that will not beleeue shall be damned And Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life but the wrath of God abideth on him And therefore Christ hath died for those alone who beleeue and bring forth the fruites of their faith in obedience and not for the vnbeleeuers and disobedient Forthly if all were redeemed by the death of Christ then should they also be saued for what should hinder them from saluation who are redeemed seeing they haue receiued the pardon and remission of their sinnes as appeareth Ephes 1.7 In whom we haue redemption through his blood Eph. 1.7 Col. 1.14 euen the remission of our sinnes Col. 1.14 And consequently whosoeuer are redeemed are iustified and also heires of eternall blessednes for blessed are those whose iniquitie is forgiuen Psal 32.1 and whose sinne is couered as it is Psal 32.1 Seeing also Christ who hath redeemed vs is stronger than Sathan and all the power of hell and therefore al their spiritual enemies conioyned together cānot pluck those whom he hath redeemed out of his hand violently and against his will neither can we with any probable shew of reason imagine that he would willingly lose those whom he hath redeemed with the inestimable price of himselfe neither will it stand with the iustice of God to impute the sinnes of any to their condemnation for which Christ hath fully satisfied nor to exact that debt againe which hee hath paid and therefore if Christ had died for all God in his iustice could not chuse but saue all and Christ might well say to his father to what purpose haue I died if thou destroyest those whom I haue saued what profit is in my bloud if thou condemnest those whom I haue redeemed Lastly if hee died and by his death redeemed all then also he died for and redeemed the Pagans Turkes Atheists and Epicures who were out of the Church and couenant of grace and so iustification redemption and saluation should be out of the Church and be extended to those whom God neuer receiued into his couenant which is quite contrarie to the whole course of the scriptures where it is said that all who are saued are also added vnto the Church Act. 2.47 and that Christ hath giuen himselfe onely for his Church Act. 2.47 Eph. 5.25 Eph. 5.25 Yea if Christ died for all and by his death redeemed them then it must necessarily follow that hee had redeemed euen those damned soules who were in hell before his comming which is most absurd to be imagined for if they were redeemed how did they againe fall into condemnation seeing they being once become
Christs can neuer perish neither is any able to pull them out of his hands as it is Ioh. 10.28 § Sect. 4 But against this it is obiected In what sense Christ is said to haue died for all men 1. Tim. 2.6 Heb. 2.9 1. Ioh. 2 2. that in the scriptures Christ is said to haue died and to haue giuen himselfe a ransome for all men 1. Tim. 2.6 Who gaue himselfe a ransome for all men And Heb. 2.9 he is said to haue tasted death for all men and 1. Ioh. 2.2 he is said to be a reconciliation for the sinnes of the whole world To which I answere first that these speeches are not to be vnderstood of all and singular men but of all the faithfull which are gathered out of the whole world for the drift of the Apostles is to shew that our Sauiour Christ died not onely for the beleeuing Iewes but for the Gentils also of what countrie nation or condition soeuer they were And so these generall speeches are expounded Ioh. 11.52 where our Sauiour Christ is said to haue died not onely for the Iewish nation Ioh. 11.52 but that also he might gather together in one the children of God which were scattered So also hee is said Reu. 5.9 Reuel 5.9 to haue redeemed vs that is all the faithfull vnto God by his bloud out of euery Sathans temptations grounded vpon the doctrine of c. kinred tongue people and nation and Galat. 3.26 that all are the sonnes of God by faith in Christ Iesus and vers 28. Gal. 3.26.28 That there is neither Iew nor Grecian bond nor free male nor female but all are one in Christ Iesus So that these places are not to be vnderstood of all and singular men but of al beleeuers of what nation or condition soeuer they be For all the promises and benefits promised in the Gospel which is the couenant of grace are to be restrained to the condition of the couenant be they neuer so generall and vniuersall and this condition is sometimes expressed and sometimes vnderstood but neuer excluded So Ioh. 3.16 Ioh. 3.16 So God loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting Rom. 3.22 it is said Rom. 3.22 that the righteousnesse of God by faith in Iesus Christ is giuen to all that beleeue So Gal. 3.22 Gal. 3.22 The scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue Act. 10.43 As also Act. 10.43 Secondly I answere that Christ in some sense may be truly said to haue died for all the world namely in respect of the sufficiencie of his death though not in respect of the efficacie for by his death hee paid a sufficient price for the sinnes of all the world and a full ransome for all mankinde if all would or could applie his merits and obedience vnto themselues by a liuely faith but in respect of Gods counsaile Christs wil and the euent his death was not effectuall for the redemption of all but the faithful only Euen as a soueraigne salue may haue sufficient vertue in it selfe to cure innumerable wounds and sores but yet it is effectuall for the healing of those onely to which it is applied so the precious baulme of Christs bloud is of sufficient vertue to heale the wounds of all sinners whatsoeuer but notwithstanding it is effectuall to those only to whom it is applied by a true and liuely faith § Sect. 5 But it is further vrged that it is plainly said in the scriptures The former obiection vrged and answered Mar. 1.5 that hee died for all without exception I answere that it is an vsuall thing in Gods word to put this word all for many or for all those which are of one kinde So it is said Mar. 1.5 that all the countrey of Iudea and they of Ierusalem went out vnto Iohn the Baptist and were baptized of him that is not euery man without exception but great multitudes So it is said Mat. 4.23 that our Sauiour Christ healed euery disease and sicknesse amongst the people that is many that were diseased Matth. 4.23 or diseases of all kindes And Act. 10.38 it is said Act. 10.38 that Christ healed all that were oppressed by the diuell that is very many for otherwise great numbers oppressed of the diuell neuer came into our Sauiours presence Thus also it is said ver 12. that there was in the sheete which Peter saw in his vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fourefooted beasts that is beasts of all kinds And thus somtimes by all we are to vnderstand all the elect and them onely and sometimes all the reprobate and them alone In the first sense are these places to bee vnderstood Ioh. 12.32 our Sauiour saith that after he is crucified he will draw all men vnto him that is Ioh. 12.32 all the faithfull and elect for they only are conuerted vnto God and drawne vnto Christ So it is said Esa 54.13 that al shall be taught of God And Iere. 31.34 Esa 54.13 Iere. 31.34 Ioel. 2.28 that all shall know him from the least to the greatest And Ioel 2.28 the Lord saith that in the latter times he will powre out his spirit vpon all flesh which places cannot be vnderstood of the reprobates and wicked but of all Gods elect and faithfull Sometimes also we are hereby to vnderstand all the reprobate and wicked So Phil. 2.21 the Apostle saith that all seeke their owne and not that which is Iesus Christs that is Phil. 2.21 all worldlings and wicked men And Ioh. 3.32 the Baptist saith that no man hath receiued Christs testimonie that is Ioh. 3.32 none of the wicked and reprobate for all the faithfull and elect receiue it and beleeue By all which places it is euident that this word all sometime signifieth many and sometime all of one kind and therefore in those places where it is said that Christ hath died for al men we may vnderstand it of many as it is expounded Matth. 26.28 or of all the faithfull Matth. 26.28 as in many places it is restrained Secondly it is obiected that Christ died euen for the wicked and damned for it is said that some shall denie the Lord who hath bought them 2. Pet. 2.1 chap. 1.2.9 2. Pet. 2.1 that some who are purged afterwards become blind and forgetfull 2. Pet. 1.9 that he may be destroyed for whom Christ died Rom. 14.15 Rom. 14.15 Heb. 10.29 that they who are sanctified may count the bloud of the Testament an vnholie thing and tread it vnder their feete Heb. 10.29 To which I answere that these and such like places are to be vnderstood of men not as they are in truth and in Gods sight but as they are in outward shew profession and in the estimation of men who according to the rule of
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
securitie for whereas the Lord saith Ezech. 33.11 That he will not the death of a sinner he addeth in the next wordes but that he turne from his way and liue so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies So our sauiour Christ saith Math. 9.13 that hee came not to call the righteous that is those who are iust righteous in their owne conceipts but sinners to repentance so that whosoeuer are called vnto Christ that in him they may haue saluation are called also to repentance And Math. 11.28 our sauiour doth not call all sinners vnto him without difference but those onely who are wearie and heauy laden that is who find their sinnes irksome and grieuous vnto them and desire nothing more then to be freed of this vnsupportable burthen And the Apostle Paule likewise 1. Tim. 2.4 doth not say simply that God would haue all men to besaued but that he would also 〈◊〉 haue them come to the knowledge of the truth that is to the knowing acknowledging beleeuing of the principles of Christian religion cōcerning God themselues and the worke of redemption wrought by Christ Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes vnlesse they are wearie and heauie laden desiring nothing more then to be eased of their heauie burthen vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth the gratious promises of the Gospell do not appertaine vnto them § Sect. 2 Secondly whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy The 2. let is presumption vpon the example of the conuerted thiefe and therefore we can make thereof no generall rule especialy seeing to this one we may oppose many thousands of those who hauing deferred their repētance to the last hower haue beene taken away in their sinns and impaenitencie It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repentance and shew our faith by the like liuely fruites he wil pardon our sinnes and receaue vs to mercy according to his gratious promises but this faith and repentance are not in our owne power but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected contemned them their whole liues sometimes indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy but most commonly he leaueth those who haue deferred their repentance to die in their impaenitencie that they may be examples of his iustice And to this purpose Austine speaketh well there is saith hee mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire and but of one that none might presume It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution but if any will wilfully offend in hope hereof or hauing offended wil deferre to sue for his pardon to the last hower surely he is well worthy to be hanged both for his offence and also for his presumption so the Lord mercifully pardoneth some few when death is ready to cease vpon them and to transport them into the eternall torments of hell fire to shew the riches of his grace but if any shall take occasion hereby the more to offend against his maiestie or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower hee is vndoubtedly vnworthy of any grace and mercy and in all likelihood he shall be deliuered vp to suffer eternal torments Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary so was it reserued as being most fit for the time of Christes passion for as great Princes at the time of their coronation pardon such notorious offences the like whereof they wil hardly euer after remit to the end that their clemencie and mercy may appeare to all so our Sauiour Christ the glorious king of heauen and earth being ready to lay downe the forme of a seruant and to take vpon him the crowne of endlesse glory and maiesty gaue his gratious pardon to this greeuous offender that his infinite mercy and goodnesse might be manifested vnto al men that so they might breake of their sinnes by vnfained repentance and by a liuely faith come vnto him looking and expecting for life and saluation onely in this their sauiour and redeemer and as cunning Surgeons hauing made a soueraigne salue do vpon the next occasion make experiment thereof by curing some griesly and desperate wound that so they may commend it to all who shal haue need to vse it so the Lord hauing made a pretious plaister and soueraigne salue to cure all soules who being wounded with sinne will apply it vnto them by a liuely faith presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne that all others in his state seing the vertue thereof might more earnestly desire it and more carefully seeke after and apply it to their wounded soules And therefore seeing the occasion of this cure was altogether extraordinary the action is not like to bee ordinarie the occasion being remooued and the mercy of God and vertue of Christes death and bloodshed being sufficiently manifested to al the world Thirdly we are to know that the estate of these men is farre vnlike and much more desperate then the state of the conuerted theefe for hee was in all likelihood neuer before this time called and presently he harkeneth vnto the voyce of Christ and willingly intertaineth the good motions of his spirit but these men being often called haue refused to come and haue quenched the good motions of Gods spirit he persisted in his sin ignorantly hauing not heard the doctrine of the Gospell whereby he might be inuited to come vnto Christ by a liuely faith and might turne vnto God by vnfained repentance these haue often heard these glad tidings and haue neglected and contemned them hee continued in his sinnes through ignorance neither did hee vngratefully resolue to serue the diuell his whole life reseruing the time of his old age and sicknesse for the seruice of God only for his own aduantage but these men hauing bin oftē instructed in the law of God and wayes of godlinesse notwithstanding wittingly and wil fully persist in their sinns presuming vppon repentance and hope of mercy at the last houre intending then to turne vnto God not for any loue they beare him but for feare of hel torments and eternall damnation lastly his repentance was most vnfayned and exceeding earnest and his faith brightly shined presently after his
nor any reformation at all of their former sinfull liues and therefore they thinke that they heare the worde of God without any profit nay that the more they heare it the more wicked and rebellious they are and that for this cause it were much better not to heare the worde at all for as much as it will but agrauate their sinnes and in crease their condemnation for hee that knoweth his maisters will and doth it not Luk. 12.47 shal be beaten with many stripes § Sect. 3 But let not such poore mourning soules depriue themselues of that true comfort which of right belongeth to them Consolations for such as complaine of their imperfections in hearing the word and to this end let them know first that this is a vsuall complaint of those children of God which profit most in hearing of the word though in truth they doe therein deceiue themselues for in cōplaining that they profit not they shew they profitt For whereas men naturally blinded with selfe loue and carnall securitie neuer discerne any such want and corruption in themselues and therefore though they profit nothing by hearing the worde of God yet it neuer troubles them nay they imagine that it is sufficient to present their bodies into Gods assemblies and to heare Gods worde with their outward eares though they vnderstand it not nor retaine it in memorie nor bring forth any fruits thereof these humbled soules by the hearing of the worde are freed from this selfe loue and carnall securitie and haue the blind eies of their vnderstandings opened so as they see their faultes and corruptions and haue their harde hartes softened so as they are grieued and displeased with them their wills also are in some good measure sanctified so that they earnestly desire to be freed from their corruptions and to heare the word of God with more profit whereby it appeareth that though they cannot profit so much as they desire yet they haue made a good progresse and the Lord in his good time will perfect that good worke which hee hath begun in them and the same spirit of God which hath wrought in them this desire of profitting by hearing the word will also accomplish it so open their dull eares and soften their hard harts that they shall profit and reape manifould fruites of the seede of the word which is sowed in the furrowes of their hearts In the meane while the Lorde may in his heauenly wisedome feed them for a time with a sparing hand to the end that hee may truly humble them vnder the sight and sense of their corruptions and that he may hereby so sharpen their appetites that they may with more hungering desire and earnest indeauour feed vpon the heauenly manna of his word but as this should increase their diligence so it should not decrease their hope and comfort for most assuredly when the Lorde hath a while whetted their stomacke and by pulling backe his hande mooued them more earnestly to desire and more highly to esteeme this precious foode of their soules he will fully satisfie their hungring desire nourish them in all spirituall graces and make them who are but babes strong men in Christ In the mean time let them not faint but wait vpon the Lorde bee strong and trust in him and hee will surely comfort their heartes as the psalmist speaketh Psal 27.16 § Sect. 4 Secondly wheras they complaine that they doe not after the hearing of the word Consolations for such as bewaile their want of feeling the fruits of their hearing perceiue in themselues any increase of knowledge faith or any sauing grace they are to knowe that howsoeuer no man ought to rest contented in this estate but are to laboure more and more not only to haue but also to discerne an increase of grace in them and a progresse in al vertue and godlinesse for otherwise though they may be the children of god who for a time liue in such a case yet they can not attaine vnto the assurance thereof nor feele the comfort of it in there owne consciences neuertheles there is no reasō why they shoulde despaire or bee vtterly discouraged for though they find no fruits of their hearing yet if in obedience to Gods commaundement they will with care and diligence continue still hearers of the word they shal vndoubtedly in the ende attaine vnto their desire and discerne in themselues a greate increase of grace and godlinesse Wee knowe that the seede doth not presently bringe foorth fruite when it is cast into the ground but first it seemeth to rott and perish and then it sprouteth vp in a greene blade and then it beareth an eare and a great increase and much fruite and so it fareth oftentimes in hearing the worde of God for at first it seemeth quite lost and perished being sowne in some groundes and yet afterwardes it bringeth foorth not onely a faire greene blade of an outward profession but also a greate increase of the ripe fruites of true godlinesse So also the sicke patient taking soueraigne physicke is not presently cured nay in stead of feeling any ease thereby hee is made much more sicke in his owne sense and feeling and yet after the physick hath a while wrought with him and purged him of some superfluous and hurtfull humours hee findeth some amendment and so by little and little hee is restored to his former health and so it is also with the spirituall sicke patient hee doth not alwaies presently find ease and quiet peace of conscience nay many times hee is tormented and vexed after hee hath receiued the spiritual phisicke of the soule the word of God more then euer in former times but yet notwithstanding in processe of time when this phisicke hath effectually wrought with him it purgeth him from his filthie corruptions and strengtheneth him in all grace and godlinesse And therefore though we feele presently no profitable fruits of hearing let not this discourage vs from hearing nay rather let it serue as a sharpe spurre to pricke vs forwarde to more diligence and let vs ioyne therewith hartie prayer desiring the Lord to water the seed of his word sowne in our hearts with the dew of his holy spirit and then vndoubtedly the Lord in the end will heare vs and to our exceeding comfort shew vnto vs the plentifull fruits of all our labours § Sect. 5 Thirdly whereas they complaine that the more they heare the greater are their sinnes and rebellion against God Consolations for such as complaine that the more they heare the more they abound in sin in this they much deceiue themselues for the worde of God doth not make them more sinfull but whereas heretofore they liued in carnall securitie and hardnesse of heart hauing their vnderstandings darkned and their consciences seared so as they could neither see nor feele their sins though they were manifould and grieuous now the worde of God made effectuall by the inward operation of his
Ioh. 20.29 Thomas because thou hast seene me thou beleeuest blessed are they which haue not seene and haue beleeued An example hereof wee haue in the Cananitish woman who though shee had no experience of Gods truth in his promises yea though shee had many repulses yet beleeued and afterwards to her comfort had ioyfull experience of them Mat. 15.27 Mat. 15.27 An these are the degrees of faith which whosoeuer findeth in himselfe hee may be assured that hee hath a true liuely and iustifying faith notwithstanding all the tentations of Sathan If therefore hauing heard the gospell wee haue attained vnto some measure of knowledge of the chiefe principles thereof if we haue giuen our assent vnto this truth in which our vnderstandings are informed if hereby we haue attained vnto this assurance that our sinnes are pardonable and haue conceiued some hope in consideration of Gods infinite mercie and Christs merites that wee shall be forgiuen and pardoned if we haue an hungring desire after grace and mercie and highly esteeme the merites and righteousnesse of Iesus Christ so that wee wish nothing more then to bee made partakers of them if by this desire wee haue beene moued to flee vnto the throne of grace and there humblie acknowledging our sinnes haue earnestly desired pardon and forgiuenesse Lastly if at any time wee haue discerned in in our selues a perswasion of Gods loue and of the pardon and remission of our sinnes and that we haue or doe rest vppon the alone merites and obedience of Christ Iesus for our iustification and saluation then may wee be assured that we are indued with a true iustifying faith § Sect. 7 The second argument to proue that wee haue a true and a liuely faith is the testimonie of Gods spirite The second argument to proue that we haue faith is the testimonie of Gods spirie Rom. 8.15.26 for as the Apostle speaketh Rom. 8.15 Wee haue the spirite of adoption whereby we crie abba father 16. and the same spirit beareth witnesse with our spirit that we are the children of God and ver 26. Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed c. Whosoeuer therefore haue this testimonie in their harts and consciences that they are the children of God whosoeuer at any time feele or haue felt the spirit of God powerful in thē in powring out their soules in hartie prayer with sighes and grones which cānot be expressed they may be assured that they haue receiued the spirite of adoption and consequently are indued with true faith Gal. 5.22 for the spirite and the fruites thereof amongst which faith is one of the chiefe are neuer seuered Moreouer the Apostle saith 1. Cor. 2.12 that wee haue not receiued the spirit of the world 1. Cor. 2.12 but the spirit which is of God that wee might knowe the things that are giuen to vs of God That is not onely his spirituall graces in this life in which number faith is one of the greatest but those excellent ioyes in Gods kingdome in the life to come of which also wee haue some knowledge and tast by the illumination of the same spirite Lastly the Apostle affirmeth 2. Cor. 1.22 that God hath sealed vs 2. Cor. 1.22 and hath giuen the earnest of the spirit in our hartes and Ephe. 1.13 Hee telleth the Ephesians that after they had heard the gospel and beleeueà Ephe. 1.13 they were sealed with the holy spirit of promise which was the earnest of their inheritance vntil the redemption of the possession purchased vnto the praise of the glorie of God Wheresoeuer therefore is this testimonie of the spirite which as an earnest or seale assureth them that they are the children of God there also is faith for as the Apostle witnesseth after that wee beleeue we are thus sealed § Sect. 8 The third argument to proue that wee haue faith is the conflict and fight which euerie christian feeleth in himselfe betweene the spirit and the flesh The 3. argument is the fight between the flesh and the spirit the world and the diuell and the combat which is betweene faith and doubting for so long as wee are destitute of the spirit and a liuely faith we are wholy ouerswayed with the fleshe and Sathan like a mightie tyrant houldeth vs captiue peaceably and without any resistance but when wee haue receiued the spirite of God and haue faith wrought in our harts then beginneth a fierce battaile which neuer endeth till by death our spirituall enemies get a final ouerthrowe Though therefore this fight be most sharpe and exceeding troublesome to the poore christian yet hee may thereby gather vnto himselfe sound comfort and certaine assurance that hee is indued with the spirit of God and a liuely faith for when hee discerneth that hee is assaulted with Sathan and his owne corrupt fleshe he may be assured that Sathan and his owne corrupt fleshe he may be assured that Sathan is diseased of his quiet possession by a superior power which can be no other but the power of Gods spirit secondly by his assaulting it manifestly appeareth that hee findeth some resistance so as hee cannot peaceably reenter thirdly that howsoeuer our faith seeme vnto vs neuer so weak yet it is so strēgthened cōtinually by vertue of Gods spirit that sathā al the power of hel cānot preuaile against it for otherwise how could such weakenesse withstād such might Lastly being assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also be assured that in the end we shall obtaine victorie vnlesse we would fondly imagine that the diuell is stronger then God and the violence of his tentations more forcible to destroy vs then the spirit of God to protect and defend vs for now they haue ioyned battle and either the one or the other must get the vpper hand eyther the spirit of God must thrust out sathan or Sathan the spirit of God and therefore how can we doubt of conquest seeing wee are assured that God cannot take the foyle for his power is omnipotent and with a word of his mouth he is able to destroy Sathan and all his adhaerents and of his will wee neede not to make any question for it will not stand with his glory to receaue a repulse by giuing Sathan place after that he hath taken vpon him our protection § Sect. 9 How we may know that this combate is fought betweene the flesh and the spirite Yea will the tempter say but how wilt thou know that this battle is fought in thee how canst thou be assured that it is the spirite of God which fighteth in thee against thy spirituall enemies and not rather thine owne tumultuous passions and perturbations and diuers tentations suggested by the same diuell To which it is easie to make answere for neither doth
the flesh fight against sathan nor sathan against the flesh nor either of thē against thēselues for so their kingdome being deuided could not possibly stand Mat. 12.25 as our sauiour Christ himselfe hath taught vs Mat. 12.25.26 And therefore it must needs be sōe other force which causeth this oppositiō which can proceede from nothing else but the spirit of God But this will more manifestly appeare if we consider the contrarie affections and actions which plainely shew themselues in this battle for we find our faith assaulted with doubting and infidelitie these also againe beaten backe after they haue gotten some ground and subdued with the strēgth of faith we discerne also our affiance in God shrewdly shaken with diffidence and distrust and afterwards this distrust vanquisheth againe by affiance so as after we haue vttered through the violence oftentation some diffident and impatient speeches yet at the length we growe to Iobs resolution Though hee kill mee yet will I trust in him Iob. 13.15 Wee may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnesse and the fruit thereof dulnesse and drowsinesse of spirite and sometimes by them it is cooled and in outward appearance quenched and the like may bee saide of all the other fruits of the flesh and the spirit Besides which fight and stirring betweene them and their fruits the christian may obserue in himselfe a misliking of the corruptions of the flesh great greefe and vexation of mind because hee is still subiect vnto them and an earnest desire to be freed from them ioyned with an holy indeauoure in the vse of the meanes which are ordayned of God for this purpose and howsoeuer through the violence of Sathans tentations and his owne corruptions ye be sometimes led captiue into sinne yet afterwardes hee is greeued for it hee hateth and abhorreth it and earnestly desireth and indeauoureth for the time to come to leaue and forsake it and to serue the Lorde in newnesse of life Now whence doth all this opposition and contrarietie proceede shall wee say from the flesh why it is against all reason Iam. 3.11 for as the Apostle Iames disputeth Iam. 3.11 Doth a fountaine send out at one place sweete water and bitter can the figg tree bring forth oliues or a vine figgs or rather as our sauiour Christ reasoneth Mat. 7.16 Doe men gather grapes of thorns or figgs of thistles Mat. 7.16 so may I demaund can the flesh in the which as the Apostle affirmeth dwelleth no good thing Rom. 7.18 bring foorth the fruites of the spirite which are quite contrarie to the nature thereof namely sorrowe for sinne hatred of it selfe and the corruptions thereof and carnest desire of sanctification and holines of life it is impossible And therfore we may conclude that they are the fruits of Gods spirit in vs and consequently that wee are the sons of God who are indued with a true and liuely faith for as many as are led by the spirite of God Rom. 8. they are the sonnes of God which priuiledge belongeth onely to the faithfull as appeareth Ioh. 1.12 Ioh. 1.12 As many as receaued him to them hee gaue power to be the sons of God euen to them that beleeue in his name So that whosoeuer haue the spirit haue faith also for the spirit and faith which is a fruit thereof cannot be seuered § Sect. 10 The fourth argument whereby we may bee assured that we haue faith The 4. argument taken from our sanctification is our mortification and dying vnto sinne and rising againe to newnesse of life for the bloud of Iesus Christ which is applied vnto vs by faith as it doth washe away the guilt and punishment of our sinnes so doth it also cleanse vs in some measure from the corruptions themselues and as his death and obediēce hath meritted the pardon of our sins so also Gods spirit by vertue whereof we are more and more freed from the bondage and seruitude of sinne and Sathan and as by his resurrection hee hath made way for our second resurrection whereby wee rise to euerlasting happinesse so also for our first resurrection whereby wee rise from sinne to newnesse of life If therefore wee can find in our selues that our sins and corruptions are by little and little mortified that wee striue and indeauour after holinesse and righteousnesse of life if our vnderstandings bee somewhat inlightened in the knowledge of Gods truth and our stubberne wills inclyned to holy obedience if we discerne that our affections are in some measure changed and renewed then may wee be assured that wee are indued with a true and liuely faith which hath applied vnto vs Christ Iesus and his bloudshed death merites by vertue whereof this worke of regeneration is begunne in vs. § Sect. 11 Lastly The last argument taken from the seuerall fruits of sanctification we may be assured that we haue faith by the seuerall fruits of sanctification and regeneration which proceed from it for example when wee can sorrow and greeue for our sinnes past not for any worldly losse or feare of punishment but because thereby we haue offended God when as we hate our present sinnes and corruptions especially those which stick fastest vnto vs and are most pleasing to our corrupt nature when as we indeauour and striue to forsake and mortifie all sinne though our carnall affection be much indeared to it by reason of some great pleasure or profite which it bringeth with it auoiding with no lesse care those sinnes which bring worldly benefitt then those which are accompanied with shame and punishment when as we loue God euen when he afflicteth vs and in obedience to his commaundement perfourme such holy duties and imbrace such vertues not onely which are commendable in the world but also those which are accompanied with shame and reproach when as we loue our brethren yea euen our enemies and shew this our loue by giuing vnto those who want and forgiuing those who offend vs and when more especially we extend this loue and the fruits thereof to those who are of the houshould of faith and amongst these principally to Gods ministers who are instruments appointed of God for our conuersion and saluation when as wee can submit our selues vnto Gods will and rest contented in all estates with his good pleasure when as we loath this life and the vanities of the world and desire our dissolution that we may be with Christ and be freed from our sinnes when as we are patient in afflictions and in the middest of them haue some hope of tasting Gods mercy and goodnesse grounding our hope vpon Gods promisses and our owne former experience when as we delight in the hearing and meditating in Gods word and continue constant in the profession and practise of his truth not onely when our obedience is good cheape but also when it is deare and very costly and as well when it is
accompanied with losse as when wee are in hope to gaine thereby These and many other the braunches of sanctification are the vndoubted signes of a true and liuely faith and therefore whosoeuer after due examination find that they are indued with them may also be assured notwithstanding all Sathans suggestions to the contrary that they haue faith for this is the roote from which these fruits spring and they cannot be seuered CHAP. XLIII Sathans tentations grounded vpon our want of sense and feeling of faith answered § Sect. 1 ANd these are the signes by which euery beleeuer may be assured that he hath a true liuely faith Sathans tentation whereby he perswadeth vs tha we haue no faith because we feele it not which howsoeuer they bee to be obserued in euery faithfull man yet not at all times for oftentimes it commeth to passe that the beleeuing Christian doth neither feele his faith nor the fruites thereof especially in the infancie of faith and in the cumbate of tentations which giueth occasion vnto Sathan of suggesting into his mind a daungerous tentation Thou braggest much will he say of thy faith and thou confirmest this thy perswasion that thou art indued therewith with many signes and fruits which haue accompanied it but if now thou examine thy selfe a right thou shalt find in thee no such matter and not to stand vpon other arguments I appeale vnto the testimonie of thine owne conscience whether at this present thou hast any sense or liuely feeling of faith or canst discerne those fruits thereof which before thou hast spoken of if not then doe not flatter thy selfe in vaine with a fond perswasion for though thou wilt not beleeue mee yet at least beleeue thine owne sense and feeling which plainely telleth thee that either thou neuer haddest any true faith indeed or if thou haddest yet that now it is quite lost and perished The answere to the former tertations For the answering of which tentation wee must distinguish betweene the habite of faith and the act of faith or betweene faith it selfe and the worke function thereof which is to apprehend and apply Christs merits and Gods mercy and louing fauour with all the gratious promises of the gospell as it is an habituall facultie of the mind it alwaies continueth abideth in Gods children after it is once wrought in them by the spirit of God but in respect of the function act or worke thereof it hath many intermissions and oftentimes seemeth to be cast as it were into a dead sleepe Now we are to know that we cannot sensibly discerne faith as it is an habituall vertue or facultie of the mind although wee haue it in great measure in vs but onely so farre foorth as it manifesteth it selfe in his actions workes fruits and therefore it is an vnsound and false maner of reasoning to inferre because we doe not sensibly feele and discerne that we haue faith therfore we are destitute thereof for the habite of faith or faith it selfe may be in vs yet for a time may be so hindred by outward accidents that it cannot shew it selfe in his actions and fruits by which alone it is sensibly discerned § Sect. 2 But I will make this more cleare and manifest by some familiar similitude and examples The former answere made plaine by similitudes we know that in the sicknesses and diseases of the body nature is so infeebled and ouercome that sometimes the partie affected falleth into a dead swoune wherein hee is depriued for a time not onely of the vse of the vnderstanding reason and memorie but also of his senses motion and vitall functions so that in respect of sense and outward appearance hee is quite depriued of all his vitall sensitiue and intellectuall faculties but yet a while after by reason of some outward meanes vsed or by the secrete power of nature working in him hee is restored to the vse of all againe and liueth feeleth much and vnderstandeth as in former times because hee had not lost these faculties but onely by some grieuous impediment was hindred of the vse of them in their actions and functions so that here this manner of reasoning appeareth absurd and false these faculties of the soule cannot be sensibly discerned and therefore hee is quite destitute of them And thus also it is in respect of our faith and other habituall vertues oftentimes through the sicknes of the soule in sinne or the outward violence of Sathans tentations it seemeth cast into a swoune depriued of al the spiritual faculties and vertues thereof faith loue zeale hope patience and the rest but yet soone after by hearing the word by godly admonitions instructions reprehensions and consolations made effectuall by the inward operation of Gods spirit it is reuiued and all the spirituall graces thereof shew themselues againe in their woonted strength so that this inference is no lesse false then the other there is no sensible appearance of these sanctifying gifts and graces and therefore they are quite lost and perished for the graces themselues remaine thoughe for a time they appeare not in their actions and fruits So in the time of winter the fruitfull trees are so nipped with the cold frosts and so weatherbeaten with tempestuous stormes that they appeare naked bare not only without fruite but also leaues so as if wee shall iudge according to sence outward appearance we should falsely conclude that they are dead for by experience we know that they liue and sucke nourishment out of the earth euen when they are most spoiled of their summer beautie and though they are tossed with the winds yet hereby they are not hurt but rather take deeper roote and so are made capeable of more nourishment and though they bee nipped with cold frosts yet hereby they are not made barren nay rather hereby their wormes and cankers are killed and they prepared and made fitt to bring forth more fruite in the time of sommer when the comfortable spring approacheth and the sweet showers and warme sunne beames fall and descend vpon them And thus it is with the spirituall graces in the poor christian in the winter of affliction they are nipped with the cold frosts of feare and doubting and weatherbeaten with the boysterous blasts of Sathans tentations so as they seeme euen dead at the very roote if wee shall iudge according to outwarde sense appearance but yet by experience we find that it is farre otherwise for hereby they are not ouerturned though they be shaken and this shaking maketh them to take more deepe roote in godlinesse and though they bee nipped and pinched with feares and doubtings yet they perish not only the canker-worme of pride sonde presumption and selfe confidence is mortified and killed and they hereby are prepared and fitted to bring forth more plentifull fruites of holinesse and righteousnesse when the spring of true comfort commeth wherein the sweete showers of Gods holy spirit distil vpon
them and the warme sunshine of Gods loue and fauour againe appeareth to them The sire is sometime so couered with ashes that it sendeth forth neither light nor heate and therefore in outward sense and appearance it seemeth quite extinguished but when the ashes are remooued and more wood added to it it bursteth out into a great flame and makes all the standers by to perceiue his heate and light and so the graces of Gods spirite are sometimes so couered with the ashes of our corruptions that there appeareth no sparke of them nor yet any heate of true comfort but when our corruptions are remoued with vnfained repentance and a new supplie of grace ministred vnto them by Gods spirite then doth their light appeare vnto vs and warme our harts with true cōfort and not to vs alone but euen those about vs see our shining light and glorifie our heauenly father A man hath not alwaies the vse of his senses reason and vnderstanding as in his sleepe but because we cannot sensibly discerne these faculties shall wee therefore conclude that this man who is a sleepe is senselesse vnreasonable and without vnderstanding it were most absurd for if wee but expect a while till hee be throughly awakened our argument will appeare manifestly false and so sometime the poore christian is ouertaken with the sleepe of drowsie securitie and is ouerwhelmed for a time with hardnesse of harte and dulnesse of spirite so as none of those spirituall graces which are in him can sensibly be discerned by himselfe or others but shall he or we conclude or beleeue Sathan so concluding that he neuer had them or now is depriued of them why it were as absurd as the other For when hee is awaked out of his drowsie sleepe by the voice of the Lorde sounding in his eares and by the good motions of his holy spirite his faith loue zeale and all other vertues and graces shew themselues in their fruits and actions as manifestly as in former times § Sect. 3 Seeing then those arguments which are taken from sense and feeling so often faile That we must not conclude that we haue not faith because we doe not sensibly discerne it let vs not be perswaded by sathans tentations to beleeue that we are destitute of faith and other sanctifying graces of Gods holy spirit because at sometimes we cānot sensibly discerne them for though now our soules seeme so sicke in the sense of sinne that there appeareth no signe of life yet the Lord wil rayse vs vp againe restore vs to perfect health though now wee see no fruites of faith whilest wee are nipped with the winter of tentations yet the Lord will water vs with his holy spirit warme our frozen hearts with the liuely beames of his loue and fauour so as we shal bring forth aboūdant fruits in due time seasō though now there appeare not a spark of grace in vs by reasō al is couered with the ashes of our corruptiōs yet the Lord wil surely ad a fresh supply blow vpon vs by his holy spirit so that our light and heate shall appeare to our selues others though now our spirits be oppressed with drowsie dulnesse yet the Lord in his good time will cause vs to awake by hearing his voice sounding in our eares out of his holy word and will againe quicken and reuiue vs with his holy spirit so as after this sleepe wee shal be enabled to follow with chearefulnesse our labours and workes both which concerne his seruice and those duties also which concerne our brethren onely let vs not tempt the Lord in prescribing him a time but waite his leasure he will surely helpe vs. CHAP. XLIIII How the weake Christian is to comfort himselfe when he is depriued of the sense of faith and sensibly feeleth the contrary corruptions § Sect. 1 BVt thou wilt say how is it possible that my soule should receyue any comfort That the Christian in the want of present sense must comfort himselfe with his former feeling or that I should preserue my selfe from falling into vtter desperation seeing I cannot feele in me any good thing nor discerne any sparke of grace what hope remaineth when as I plainely discerne in steed of faith doubting and infidelitie in stead of the loue of God hatred and rebellion in stead of zeale coldnesse and drowsie dulnesse and in stead of all sanctifying graces nothing els but a heauy masse of filthy corruptions I answere that when thou hast no comfort in thy present sense and feeling then thou must call to thy remembrance the times past in which thou hast by faith apprehended Gods loue mercy and goodnesse towards thee and brought foorth the fruits of thy faith in the workes of holinesse appertaining to Gods seruice and the workes of Christian righteousnesse belonging to our brethren for we may assure our selues that if euer wee haue truly discerned these graces of Gods spirit by the fruits of sanctification in vs they are not taken from vs for the gifts and calling of God are without repentance Rom. 11.29 as it is Rom. 11.29 And where he hath begunne a good worke their he will finish it and bring it to perfection As the Apostle speaketh Phil. 1.6 Phil. 1.6 Wee know that the woman being with childe feeleth no life nor motion of the child diuers moneths together after the time of her conception and after that she hath felt it stirre and moue oftentimes there is an intermission wherein she feeleth not the motion there of a good space together and yet notwithstanding because informer times she hath felt it she is perswaded that a liue child is in her and cōfortably hopeth to haue happy trauaile And thus it fareth with Gods children oftentimes after that by the seed of the word faith is begotten and conceiued in them they feele no life motion nor vndoubted signes thereof a long while and after that they haue the remission of their sinnes and are reconciled vnto God they haue not the feeling and sense of pardon and reconciliation diuers moneths yea sometimes many yeares together which the Lord in his wisedome and mercy doth that he may moue them hereby vnto more serious repentance and earnestly to hunger after a greater measure of faith carefully vsing the meanes ordained for this purpose and that they may more esteeme and be more thankefull for his inualuable benefits after that they haue full assurance of them And after they haue a feeling of faith and other spirituall graces by their motions and fruits oft-times againe they are depriued of it either because they haue wounded their consciences by falling into some knowne sinne or for that it pleaseth the Lord to excercise their faith and manifest his power in their weakenesse moouing them hereby to denie themselues and to rest wholy vpon him yeelding vnto him the whole glorie and praise of their saluation What therefore is to bee done in such a case Surely they
the Father sanctifieth vs by giuing vs his sonne and sending his spirit and therefore this work is ascribed vnto him Tit. 3.5 Eph. 2.4.5 God the sonne sanctifieth vs by mortifying our sins by vertue of his bloud purging our consciences from dead workes that wee may serue the liuing God and by vertue of his resurrection raising vs also from the death of sinne to newnesse of life and lastly by his death hath merited for vs Gods spirit and rising againe hath sent him vnto vs whereby wee are regenerate and therefore hee also is said to haue sanctified vs and God is said to haue sanctified vs in him Eph. 5.26 1. Cor. 2.11 Eph. 5.26 1. Cor. 2.11 God the holy Ghost also sanctifieth vs by applying the vertue of Christs death and resurrection vnto vs and so immediatly beginneth continueth Ioh. 3.5 6. Act. 11.16 Tit. 3.5 and perfecteth this worke in vs and therefore most vsually in the Scriptures this worke is ascribed vnto him Ioh. 3.5 6. Act. 11.16 Tit. 3.5 And thus it appeareth that God himselfe is the principall and onely efficient cause of our sanctification vpon which point I haue the longer insisted to the end that wee should not in this worke rest vpon our owne strength for then wee shall be subiect to many discouragements and lie open to innumerable temptations grounded vpon our small measure and slow progresse in our sanctification as also vpon the great difficulties and manifolde discouragements which both stay vs in the birth and hinder our full growth in true godlinesse all which in respect of our owne power prooue this worke not onely hard but euen impossible for vs to be perfected and accomplished But rather that wee relie our selues vpon the Lords infinite power and gracious promises whereby wee are assured notwithstanding our owne exceeding weaknesse that he will not onely begin but also finish and perfect this good worke in vs. § Sect. 3 And thus much concerning the principall efficient cause of our sanctification The motiue cause Gods sole mercie the motiue cause which mooued the Lord to sanctifie vs was his owne mercie and Christs merits The first is expressed by the Apostle 1. Pet. 1.3 whereas it is said 1. Pet. 1.3 that God according to his abundant mercie hath begotten vs again c. The other is implied by Paul Eph. 2.5 where hee saith that God hath quickened vs in Christ Ephes 2.5 who by his death merited not onely the remission of sinne for vs but also Gods spirit whereby wee are sanctified So that it was not any good inclination vnto holinesse in vs or any thing els wherein we excelled others which moued God to sanctifie vs Eph. 2.1.3 for wee were all alike the children of wrath and dead in our sinnes but onely his owne boundlesse mercie and the alsufficient merits of Christ our Sauiour were the onely causes which moued the Lord to giue vs his spirit whereby we are regenerate and raised from the death of sinne to holinesse and newnesse of life And therefore let vs not arrogate the praise of our sanctification in whole or in part vnto our selues but ascribe all the glorie to God who is the sole author and finisher of it § Sect. 4 The instrumentall causes of our sanctification Of the instrumentall causes of our sanctification Ioh. 15.3 and 17.17 Iam. 1.18 1. Pet. 1.23 are either externall or internall the external are first the word of God of which our Sauiour speaketh Ioh. 15.3 Now are you cleane through the word which I haue spoken vnto you And cap. 17.17 Sanctifie thē with thy truth thy word is truth So the Apostle Iames chap. 1.18 Of his owne will begat he vs with the word of truth c. And the Apostle Peter affirmeth that we are borne anew not of mortall seede but of immortall by the word of God c. The word of God therefore is an instrumentall cause of our sanctification In which respect also the Ministers by whose ministerie wee are conuerted and regenerate are said to be our spirituall fathers who haue begotten vs vnto God 1. Cor. 4.15 Philem. v. 10. as appeareth 1. Cor. 4.15 and Philem. vers 10. in both which places Paul chalengeth this title vnto himselfe Another externall cause of our sanctification are the Sacraments especially the Sacrament of Baptisme whereof it is that Ananias saith vnto Paul Act. 22.16 Arise and be baptized wash away thy sins Act. 22.16 Eph. 5.26 So Eph. 5.26 it is said that Christ gaue himself for his Church that he might sanctifie it and cleanse it by the washing of water through the word The which places as they are to be vnderstood principally of the washing of iustification wherby we are purged from the guilt and punishment of sinne so also of the washing of sanctification whereby we are cleansed from the sinnes and corruptions themselues The internall instrument of our sanctification is a liuely faith without which the other outward instruments are vneffectuall in those who are of yeeres neither must we think that the bare action of hearing or the outward washing take away our sins and corruptions vnlesse the word and things signified in the Sacraments bee applied vnto vs by a true faith For the word which we heare profiteth not vnlesse it be mixed with faith in those that heare it Heb. 4.2 Heb. 4.2 And vnlesse those that are capable of faith beleeue with all their heart Act. 8.37 it is to no purpose to be baptized Act. 8.37 and therefore vnto the other we must ioyne this instrument of a liuely faith if wee would attaine vnto true sanctification For faith purifieth the heart and is fruitfull in the workes of loue Act. 15.9 Gal. 5.6 as the Scripture speaketh § Sect. 5 And thus haue I set downe the efficient causes of our sanctification Of the manner how our sanctification is wrought in the next place let vs consider of the manner how this worke is wrought in vs. For the vnderstanding whereof we are to know that wee being vnited vnto Christ principally by Gods spirit and instrumentally by a liuely faith and so made members of his mysticall bodie doe participate the vertue of his death buriall and resurrection whereby not onely our iustification but also our sanctification is deriued vnto vs. For first by vertue of his death our sinnes are mortified and our corruptions crucified together with him as appeareth Rom. 6.6 Knowing this Rom. 6.6 that our old man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne Secondly by vertue of his buriall this death of sinne is as it were further continued and thereby our sinnes and corruptions are more and more subdued and kept vnder that they cannot rise and rebel against the spirit And of this the Apostle speaketh Rom. 6.3 where he saith Rom. 6.3 that we are buried with Christ into his death Thirdly by vertue of
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
vnto vs. with Sathans temptations drawne from the reliques of our sinnes the strength of our corruptions and the imperfections and small measure of our sanctification let vs further consider first that these reliques of sinne shall not bee imputed vnto vs nor come in iudgement before God to our condemnation because by faith we are vnited vnto Christ and so made partakers of the vertue and merits of his death and passion whereby he hath satisfied Gods iustice for our sinnes so that they cannot now condemne vs nor draw vpon vs any punishment and likewise wee are made partakers of his perfect righteousnesse and obedience to the law which as a rich robe doth couer and hide our patched ragges of imperfection So then though we see the reliques of sinne and our manifold imperfections let vs not be discouraged hereby from labouring in the worke of sanctification but rather striue and endeuour to mortifie our sinnes and aspire to more and more perfection And if besides our purpose wee be led captiue of sin let vs remember that we haue an aduocate with the father Iesus Christ the iust 1. Ioh. 2.1.2 and that he is the reconciliation for our sinnes so that though they make vs condemne our selues in our own consciences yet they shall neuer condemne vs before God And this the Apostle Paul sheweth vnto vs for hauing in the seuenth chapter of his epistle to the Romanes declared that the faithfull haue remaining in them the flesh and reliques of their old corruptions which powerfully hinder them from doing the good they would and moue them to commit the euill which they would not least any hereby should be discouraged in the sight and sense of his corruptions hee presently addeth in the beginning of the eighth chapter that notwithstanding the flesh and the corruptions therof which before he had spoken of remained in vs yet there was no condemnation to those who were in Christ Iesus and hee yeeldeth this reason because the law of the spirit of life which is in Christ Iesus had freed them from the law of sinne and of death that is because the power and vertue of the spirit of God which is the author of life by vniting vs as members vnto the bodie of Christ in whom we liue and by sprinkling our consciences with his precious bloud had deliuered them from the force and power of sinne and death so that now it could not condemne them nor oblige and binde them to guilt and punishment as in former times Seeing therefore the sting of sinne is taken away that it cannot condemne vs let vs not so feare it as that it should moue vs desperately to cast away our weapons not daring to encounter it for though this our enemie may assault vs yet it cannot ouercome vs though it may wound vs yet it cannot kill vs though it may giue vs a foyle yet in the end wee are sure of victorie if we manfully resist and labour to subdue it § Sect. 6 Secondly let vs consider that the Lord doth not require of vs vnder the Gospel such exact and perfect righteousnes That the Lord in the Gospell requireth not perfect obedience to the law as was required vnder the Law which is altogether impossible to our corrupt nature and was neuer to be found in any man our Sauiour Christ excepted but onely that wee striue and labour to attaine vnto it he doth not require of vs that we should at once free our selues from the flesh and the corruptions thereof but that we endeuour to mortifie it according to the measure of grace and strength which wee haue receiued from him he doth not require of vs that wee be without sinne but that sinne doe not rule in our mortall bodies that wee should like slaues obey it willingly in the lusts thereof and that also wee hating and abhorring it doe continually make warre against it and subdue it by little and little seeing we cannot at once wholy vanquish it He doth not now require of vs that we should performe perfect obedience to the law which Christ hath performed for vs but that we doe our best endeuour and though we cannot attaine to our desire Rom. 7.12.22 yet at least that wee be delighted in the law of God concerning the inner man and consent vnto it that it is good holy and iust In a word this is the Christian mans righteousnes which God requireth that he hate sinne and loue godlines that hee desire and endeuour to mortifie the flesh and corruptions thereof and labour to leade a new life in holy obedience and if contrarie to his desire and purpose he doe the euill which hee hateth or leaue vndone the good which hee loueth that he sorrow and grieue for his sinnes and imperfections and making confession hereof before the throne of grace doe implore mercie and forgiuenesse in Christ Iesus And if wee offer vnto God this righteousnesse it will be acceptable vnto him notwithstanding our manifold imperfections for hee measureth our deede by our will and esteemeth more of our affections than of our actions August Nec intuetur Deus quantum quilibet valeat sed quantum velit quicquid vis non potes Deus factum computat He respecteth not what we can doe but what we would do and that which we could performe and cannot he esteemeth it as though it were performed So that hee reputeth him righteous who earnestly desireth and laboureth to be righteous and him perfect who acknowledging and bewailing his imperfections striueth to attaine to more perfection Wherein he fitly may be compared vnto a tender louing father who esteemeth of the least endeuours of his beloued sonne more than of the best actions of a seruant because hee regardeth not so much the excellencie of the action as the person and cheerefull will of the agent § Sect. 7 Now the reasons why the Lord being perfectly iust will notwithstanding accept of our imperfect righteousnesse VVhy the Lord accepteth of our imperfect righteousnesse is first because we being made members of Christs bodie our persons are acceptable vnto him and therefore our workes also not in their own worthines or for their own merit but in and for Christ are accepted the corruptions and staines of them being washed away in his bloud and the imperfections of them being couered with Christs perfect righteousnesse And thus being adorned in the garment of our elder brother Christ Iesus we obtaine the blessing of our heauenly father Secondly our righteousnesse and holinesse doth proceede from the spirit of God dwelling in vs and from hence our workes being imperfect in themselues doe receiue their dignitie excellencie and estimation in Gods sight as being the fruites of his own spirit howsoeuer mingled with our corruptions § Sect. 8 Thirdly let vs remember that our sinnes and corruptions which we hate and labour to mortifie will neuer mooue the Lord to reiect and cast vs out of his loue and fauour That
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
from all danger of death The first of these vertues is signified hereby in that he calleth faith a shield which repelleth Sathans temptations as the shield doth the darts that are cast against it the second by the word quenching namely that as water quencheth the fire so faith quencheth the firie darts of Sathans temptations as is aforesaid VVhy Sathan is called the wicked one Lastly wee are to note that he calleth Sathan the wicked one to shew vnto vs that hee is the father and author of all wickednesse and sinne both by sinning himselfe and prouoking others to sinne by his temptations And therefore he is called the wicked or euill one both here and Matth. 6.13 But deliuer vs from the euill one Matth. 6.13 and 13.38 Ioh. 8.44 So Matth. 13.38 The tares are the children of the wicked one as also Ioh. 8.44 CHAP. XIIII Of the helmet of saluation THe fift peece of our Christian armour is the helmet of saluation which is so called by a metonymie of the effect because it bringeth saluation to them that weare it Esa 59.17 Rom. 8.24 1. Thess 5.8 for we are saued by hope as it is Rom. 8.24 which we are to vnderstand by the helmet of saluation as appeareth 1. Thess 5.8 where he exhorteth vs to put on the hope of saluation for an helmet Hope the helmet of saluation As therefore souldiers when they goe into the field put on their helmet that thereby they may defend their head which is their chiefe part from the cruell blowes of the enemie so we being to fight the spirituall battaile must put on hope both of victorie and the glorious crowne belonging thereunto and so shall wee neuer turne our backes when wee are assaulted seeing by the Lords assistance we doe assuredly hope for victorie and through his mercie and the merits of Christ do expect after our combat is finished the garland of euerlasting happines promised to all that ouercome For though Sathan assault vs on the one side by offering vnto vs the riches honours and pleasures of the world that thereby he may intice vs to sinne and so yeeld our selues his captiues he shall not preuaile against vs if we be armed with this helmet of saluation for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter so much lesse will any man who is not starke mad sell his assured hope of the eternall kingdom of glorie by yeelding himselfe the slaue of sinne and Sathan to purchase for the present the worlds counterfaite shining excellencies which are in truth but mutable or at least momentanie vanities And though he assault vs on the other side with afflictions Act. 28.20 crosses and persecutions as he did Paul yet wee will with him for the hope of Israel be content to bee bound in the chaines of miserie and affliction For the heauiest crosse will seeme tolerable yea an easie yoke and a light burthen 2 Cor. 4.17 to those who doe expect and hope for a farre most excellent and an eternall waight of glorie neither can the straight way and the narrow gate discourage those that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie But on the other side if we doe not put on this helmet wee shall not dare to lift vp our heads in the day of battaile for as those who are encouraged with hope of victorie and the spoyle ensuing doe fight valiantly so those who are quite forsaken of hope doe forsake also the field and casting downe their armour and weapons doe either runne away or cowardly yeeld vnto the enemie CHAP. XV. Of the sword of the spirit § Sect. 1 Of the sword of the spirit ANd so much for the defensiue armour which wee must put on that which followeth is both defensiue and offensiue fit to defend our selues and repell and foyle the enemie The first is the sword of the spirit the word of God This the Apostle calleth the sword of the spirit because it is a spirituall and not a carnall weapon which the spirit of God himself hath as it were tempered made sharpened and put into our hands to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan wee must not onely buckle vnto vs the defensiue armour before spoken of for he that standeth altogether vpon defence standeth vpon no defence but wee must take vnto vs the sword of the spirit wherewith we may repell and deadly wound our spirituall enemies Wherein we are to imitate the example of our chiefe Captaine Iesus Christ who though he was able to haue confuted Sathan by other arguments or to haue confounded him by the omnipotent power of his deitie Matth. 4. yet as he suffered himselfe to be tempted in all things like vnto vs so he vsed also the same weapons which he hath appointed vs to vse in this spirituall combat of temptations to the end that we might be taught how to handle them hauing his example for our imitation and also may conceiue assured hope of victorie considering that our Captaine subdued Sathan with the selfesame weapons § Sect. 2 Whensoeuer therefore wee are assaulted by Sathan let vs draw out the sword of the spirit That the sword of the spirit is a most fit weapon to repell Sathans temptations that wee may defend our selues and giue him the foyle as being the most fit weapon for this purpose for if Sathan seeke to blind the eyes of our vnderstanding with ignorance that thereby hee may leade vs as it were hoodwinkt into sinne the word of God is a lanthorne to our feete and a light vnto our pathes to discouer Sathans darke illusions and secret ambushments and to guide our feete in the way of peace If he seeke to deceiue vs with his lies and to seduce vs into errors the word of God is the touchstone of truth by which wee discerne the pure golden veritie from the drossie conceits of humane inuentions and the subtill delusions of Sathans probable falsehoods from the vndoubted certaintie of Gods infallible truth If he transforme himselfe into an angell of light Gods word doth pull off his vizard and maketh him appeare in his owne likenes if he come vpon vs like a roring lion to deuoure vs it protecteth vs from danger and maketh vs strong enough to withstand his violence Seeing therefore this weapon is so excellent let vs most highly esteeme it and manfully vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne How we are to vse the sword of the spirit in the conflict of temptations For example when he inticing vs to commit sinne doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not let vs draw out the sword of the spirit saying it is written that all they are accursed who continue
cause of our mortification which is the vertue and efficacie of Christs death and buriall Rom. 6.4.5 communicated and applied vnto vs by the spirit of God whereby wee are ingrafted into the body of Christ and so made partakers of the power and vertue of Christs death which being deriued vnto vs doth not onely take away the guilt and punishment of sinne but also doth mortifie and kill our naturall corruptions which heretofore wholy ruled and ouerswaied vs. Secondly the forme manner and progresse of this worke is here expressed namely the weakning subduing and killing of our corruption by little and little so that this worke is not perfected at once and in an instant but by degrees first it is weakned and the power thereof somewhat abated so as though it beare sway in vs yet it doth not wholy ouerrule vs without resistance as it was vsed to doe in the time of our ignorance then being further enabled by vertue of Gods spirit working in vs we preuaile against it so that though it often rebell yet doe we subdue it and obtaine victorie Lastly obtaining a greater measure of the spirit we mortifie and kill it that is though we doe not vtterly depriue it of life and motion yet we giue it such a deadly wound that it neuer recouereth his former strength but still pineth and languisheth till with the death of the bodie it also dieth and is wholy abolished Now whilest it is in this consumption and neere vnto death hauing a long time before been weake oftentimes it seemeth to recouer strength and to offer some violence vnto the regenerat part but this must not discourage vs as though now it were on the mending hand and like to be restored to it former health and strength for as it fareth with those that lie vpon their deathbead so it is with our sicke flesh and the corruptions thereof after that nature seemeth spent and the power thereof wholy decayed oftentimes falling into some grieuous fit wherein there is a fight betweene life and death their strength seemeth redoubled and farre greater than euer it was but bee of good comfort it is no signe of health but a pange of death which neare approacheth And thus you see the death of sinne and our naturall corruption Now as in the death of the body there is a certaine progresse therein namely when the dead carcase is also buried so also there is not only a death of sinne Rom. 6.4 Col. 2.12 and 3.3.5 but also a buriall the which is wrought by the vertue of Christs buriall applied vnto vs by Gods spirit whereby it commeth to passe that sinne which is already slaine and dead doth so remaine and continue so that this buriall of sinne is nothing else but the further progresse and continuance of our mortification Of this the Apostle speaketh Rom. 6.4 Rom. 6.4 We are buried then with him by baptisme into his death c. So Col. 2.12 § Sect. 3 And thus haue I shewed what our mortification is That the worke of mortification is hard and necessarie which as it is a worke most hard so also most necessary the difficulty appeareth by the name which is borrowed from the practise of Chirurgeons who before they cut off any member doe first mortifie it that after they may take it away with lesse sense of paine And this is implyed by our Sauiour Christ whereas hee inioyneth vs if our right hand or eye offend vs to cut it off and plucke it out and plainely expressed by the Apostle Paul Col. 3.5 Mortifie therefore your members which are in the earth fornication vncleanenesse Col. 3.5 the inordinate affection euill concupiscence and couetousnesse c. where calling these sinnes by the name of members he intimateth thus much that they are as deare vnto vs as the members of our body and also that it is as vnpleasant and painefull vnto vs to forsake our naturall corruptions as to be depriued of the hand eye or foote But though this worke be most hard yet it is most necessary for the best things that are in the flesh and vnregenerate part euen the wisedome thereof is death and enmitie against God Rom. 8.6 7 8. because it is not subiect to the lawe of God neither in deede can be Rom. 8.6 7. neither can we doe any thing pleasing vnto God so long as we are in the flesh as it is verse 8. Lastly if we liue after the flesh we shall dye euen the euerlasting death of body and soule but if wee mortifie the deeds of the body by the spirit wee shall liue euen the life of holinesse and righteousnesse vpon earth and the life of glory and eternall happinesse in Gods kingdome And therefore if it be necessary to be in amitie with God whose louing kindnesse is better than life Psalm 63.4 or to performe obedience vnto the lawe of God or to doe any thing pleasing in his sight or to escape death and damnation or to inioy life and eternall saluation then is it also necessarie to mortifie the flesh and the lusts thereof how hard and vnpleasant soeuer this worke seemeth vnto vs. So that the difficulty must not discourage vs but rather double our diligence and because it is a paine intollerable to part with our sinnes so long as they remaine like liuely members of the body of our flesh therefore as Chirurgians to make the paine tollerable to the patient doe first vse meanes to mortifie themember which they purpose to cut off so let vs vse all good meanes to weaken the strength of sinne and to mortifie our carnall affections and then we shall suffer them to be quite cut off and taken from vs without any extraordinarie passion or sense of paine § Sect. 4 And so much concerning our mortification Of Viuification what it is and the causes thereof wherein the spirit of God communicating and applying vnto vs the vertue and efficacie of Christs resurrection doth raise vs vp from the death of sinne to holinesse and newnesse of life The cause of our viuification is the vertue and efficacie of Christs resurrection applied vnto vs by Gods spirit the which vertue flowing from his deitie was first powerfull in his owne flesh raising it out of graue and giuing it victorie ouer sinne and death and being deriued from our head and communicated vnto vs who are members of his body it doth also reuiue vs who were dead in our sinnes and inableth vs to leade a new life in holinesse and righteousnesse according to the rule of Gods word This appeareth Rom. 6.4 where he saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Phili 3.10.11 So Philip. 3.10 11. where Paul desireth not onely to bee clothed with the righteousnesse of Christ applied by faith for his iustification but also to know and