not the cause of Gods election for Gods election was from all eternitie and the cause of Christs merits which were in time and the effects of Gods election and therefore that which came after could not be the cause of that which was from all eternitie neither can the effect produce the cause but the cause the effect Moreouer we are not said in the scriptures to be chosen for Christ but in Christ Eph. 1.4 And the Apostle Iohn affirmeth that Gods eternall loue was the cause which moued the Lord to send his sonne to redeeme vs by his death and not that his death was the cause of his loue Ioh. 3.16 And so much concerning the efficient cause of our election The materiall cause thereof was the purpose or counsaile of God himselfe whereby hee determined to elect vs. The formall cause was the seuering and setting apart of certaine men which were to bee saued § Sect. 2 selected from the rest who were reiected The end of Gods election was two-fold the first and chief end was the glorie of God set forth by manifesting his grace and mercie in the saluation of the faithfull And this the Apostle plainly expresseth Rom. 9.23 namely that the end of Gods election is that he might declare the riches of his glorie in the vessels of mercie which he hath prepared vnto glorie And Eph. 1.4 5 6. he saith that he hath chosen vs in Christ and predestinated vs to the praise of the glorie of his grace The second end which is inferiour and subordinate to the other is the saluation of the elect and this also is expressed by the Apostle Rom. 9.23 where hee saith that the elect are prepared vnto glorie And Act. 13.48 the holy Ghost saith as many as were ordained to eternall life thereby implying that the saluation of the elect is the end of Gods election And these are the causes of Gods election The effects which inseparably follow-hereupon are Christ the Mediatour and the whole worke of his mediation and our redemption wrought by him our adoption effectuall calling iustification sanctification and glorification and these are the degrees and meanes of our election which are as well contained in Gods decree as our saluation it selfe The subiect in which we are elected is Christ Iesus our Mediatour and head not in regard of his deitie alone for so he is the efficient cause nor in respect of his humanitie alone but as he is God and man And wee are therefore elected in him both because in our selues we were not capable of such glorious dignitie as also because hee alone is a fit Mediatour in whom we should be elected seeing with our election there is an vnion coniunction of vs with God who hath elected vs. The obiect of Gods election are all those who are preordained vnto euerlasting life and whom the Lord will eternally saue which being considered in themselues are a great number but yet in respect of the number of the reprobates but a small and little flocke for though many be called yet few are chosen as Christ himselfe affirmeth Matth. 22.14 The last thing which also is expressed in the definition are certaine properties attributed to Gods election namely that it is eternall free and immutable That this decree is eternall it appeareth Eph. 1.4 He hath chosen vs in him before the foundation of the world So Rom. 9.11 Secondly that it is free and of his meere grace it is manifest Rom. 9.18 He hath mercie on whom he will and whom he will he hardneth So Eph. 1.11 In whom we are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsaile of his owne will Lastly that it is immutable and most firme and certaine it plainly appeareth 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Where we may obserue that this immutabilitie and certaintie of Gods decree doth not depend vpon vs or our perseuerance but vpon Gods good pleasure and foreknowledge for it is a foundation in it selfe firme and stable and hath not the seale of our worthinesse or perseuerance in grace but of Gods foreknowledge whereby he knoweth who are his CHAP. V. Sathans temptations concerning Gods election answered and first those wherewith he assaulteth carnall worldlings § Sect. 1 Sathans temptation whereby he perswadeth worldlings that all in the end shall be saued answered NOw concerning this decree of election and the assurance thereof there are two sorts of Sathans temptations the first he suggesteth into the minds of carnall worldlings to nourish in them fond presumption and carnall securitie the other into the minds of weak christians whereby he moueth them to doubt despaire of their electiō to euerlasting life The worldly man he assaulteth with two principal temptations first he perswadeth him that there is no election at al or reprobation but that all in the end shall be saued Which grosse absurditie that hee may make more plausible and probable hee setteth before them the infinite mercie of God and the generall promises and consolations in the Gospell Ezech. 13. and 18. 1. Tim. 2.4 as that he will not the death of a sinner and that he will that all men shall be saued in both places cunningly dissembling that which followeth for to the first place is added but that he repent and in the latter that they who shall be saued must also come to the knowledge of the truth But this temptation is so palpably absurd that it becommeth not Sathans policie to vse it to any but those onely whose hearts are hardned their eyes blinded their consciences seared and who hauing not beleeued and loued the truth are giuen ouer of God to beleeue strong delusions and therfore I will not spend much time in answering this temptation onely let such men as are seduced with Sathans lyes know thus much that Gods mercie is a iust mercie as his iustice is a mercifull iustice that God is infinite in both and no lesse glorified in the manifestation of the one than of the other Let them know that there are no promises of the Gospell so generall which are not limited with the condition of faith and the fruite thereof vnfained repentance Let them know that God who is not onely mercifull but also true yea truth it selfe hath in his word reuealed his will as well concerning the eternall death and destruction of the wicked as the saluation of the godly he hath said Matth. 22.14 and 7.13 that many are called and few chosen that the gate of heauen is so straight that there are few who finde it that he will say to the workers of iniquitie Goe your waies I know you not 23. that hee will make a separation betweene the sheepe and the goates and as hee saith to the one Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world Mat. 25.34.41
to send his ambassadours not only to offer peace but also to beseech vs that wee would be reconciled vnto him as the Apostle speaketh 2. Cor. 5.20 2. Cor. 5.20 and vpon this reconciliation hee assureth vs of the riches of his kingdome who therefore receiuing and beleeuing this ambassage will not loue the Ambassadours that bring these blessed tidings vnto them Who can bee assured of such inestimable benefits and yet shew no token of thankfulnes towards them who are the meanes whereby they are deriued vnto them The great contempt of Gods ministerie a signe that few prosit by their ministerie Where by the way we may note how few the number is in these daies who receiue the Lords ambassage to their spiritual comfort how few they are to whome it is effectuall for the begetting in them the graces of Gods spirit how few hereby come to the true assurance of the remission of their sinnes and euerlasting happinesse seeing the number is so exceeding small who loue and respect the Lords ambassadors in regarde of their ambassage Nay rather the most euen for their ministerie sake doe contemne those whom otherwise in respect of their learning wisedome and other excellent gifts of bodie and minde they would respect and highly esteeme if they were not of the ministerie So that their honorable calling which aboue al things should commend them doth aboue all things make them base contemptible and no maruell seeing the most are flesh and not spirit the children of Mammon and not the children of God and therefore sauoring onely the things of the flesh not perceauing the things of the spirit of God 1. Cor. 2.14 they seeme foolishnesse vnto them and the preachers of them fooles and men of shallow conceites But let such know that God hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27.28 and weake things to confound mightie things vile things of the world and things that are despised hath God chosen and things that are not to bring to nought things that are that no flesh should reioyce in his presence as it is 1. Cor. 1.27.28 Let them know that this their contempt or at least small regarde of Gods ambassadors is a most manifest signe that they neuer receiued good by their ambassage for had they receiued from them spirituall things they would neuer grudge to bestowe vpon them their worldly things which in the true christians estimation are not to be compared with them and much lesse would they against their owne conscience defraud them of their owne right which by the lawes of God and man is due vnto them whereby it commeth to passe that whereas all men being industrious and frugall may liue plentifully euen of their meanest trades onely the Lord ambassadors though neuer so painefull in their callings liue in want and miserie § Sect. 11 The last signe of Gods childe elected to saluation which I will speake of The tenth signe an earnest desire of Christs comming to iudgement Reuel 22.20 Matth. 6.10 is their earnest desire that our Sauiour Christ should come to iudgement whence proceedeth that patheticall prayer Come Lord Iesus come quicklie Reuel 22.20 and that prayer which our Sauiour hath taught all the faithfull to pray daily let thy kingdome come Matth. 6.10 Now that this is a note of those that are elected to saluation it appeareth plainely 2. Tim 4.8 Where the Apostle saith that a crowne of righteousnesse is laide vp for all those that loue his appearing 2. Tim. 4.8 Rom. 8.23 And Rom. 8.23 he telleth vs that those who haue the first fruites of the spirit doe euen sigh in themselues waiting for the adoption euen the redemption of their body when as their corruption shall put on incorruption and the mortall body immortalitie as he speaketh 1. Cor. 15.53 1. Cor. 15.53 So our Sauiour Christ hath tolde vs that his faithfull children should at his comming looke vp and lift vp their heads Luk. 21.28 because their redemption draweth neere Luk. 21.28 and on the otherside that the kingdome of the earth shall mourne and that the prophane worldlings and reprobates shall say to the mountaines and rockes Matth. 24.30 Reuel 6.16 fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the lambe Reuel 6.16 So that by these places it is manifest that if we loue the appearing of the Lord Iesus and desire his comming to iudgement we are the children of God indued with his spirit which assureth vs of our saluation For naturally we abhorre to thinke of this fearefull day and tremble with feare when mention is made of the appearing of our iudge because by our sinnes we haue deserued euerlasting damnation but when the spirit of God by the ministerie of the word hath begot faith in vs whereby we apply vnto our selues Christ Iesus and all his merits by whom we are reconciled vnto God and made friends who before were enemies and sonnes of God and heyres of euerlasting happinesse who before were the children of wrath and firebrands of hell then doe we earnestly desire the companie of our heauenly father when we are assured that our iudge shall be our Sauiour then can wee goe boldly to his iudgement seate without feare of condemnation when we are assured that we are the beloued spouse of Christ then we long for nothing more then for the comming of our bridegroome when we are certainely perswaded that by Gods spirit we are ingrafted into the bodie of Christ and are become liuely members of his body then doe we hartily wish with the Apostle to be dissolued that we may be with Christ our head in his kingdome of glorie where together with him wee shall receiue and be fully satisfied with such incomparable ioyes 1. Cor. 2.9 as neither eye hath seene nor eare heard nor the heart of man conceiued CHAP. XI The obiections alleadged against the assurance of our election answered § Sect. 1 ANd thus much concerning the signes whereby we may be assured of our election Answers vnto testimonies alledged now I will answere such obiections as are brought against this doctrine by the enemies of Gods truth And these are of two sortes first testimonies of Gods word and secondly reasons The testimonies of scriptures are diuers 1. Cor. 10.12 Pro. 28.14 Rom. 11.20 first they obiect such places as these 1. Cor. 10.12 Let him that thinketh he standeth take heede least he fall Pro. 28.14 Blessed is the man that feareth alwaies Rom. 11.20 Be not high minded but feare Phil. 2.12 Make an end of your saluation with feare and trembling Phil. 2.12 1 Pet. 1.17 1. Pet. 1.17 Passe the time of your dwelling here in feare to all which and many other such like places we may answere generally that the holy Ghost would not hereby take away our certaintie of faith but carnall securitie he would not depriue
it without rauishing wonder of Gods bottomlesse neuer sufficiently admired mercy was receaued I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse Now all these examples are written for our learning and are recorded by the holy Ghost to the end that wee may continually laud and prayse the Lord for his endlesse and infinite mercies and gather vnto our selues assurance that though our sinnes were as grieuous and hainous as any of theirs before named yet if with them wee turne from our sinnes by vnfained repentance and goe vnto Christ by a liuely faith wee shall also with them receaue the pardon of our sinnes and be entertained into Gods loue and fauour § Sect. 8 And thus haue I set downe most infallible reasons That vnrepentant sinners haue nothing to doe with the former consolation vpon which as vpon immoueable firme grounds the afflictted conscience may lay the foundation of sound comfort now if any abuse the Gospel of Iesus Christ and gather out of this heauenly doctrine this diuelish vse that because Gods mercies abound therefore they will abound in their sinnes without repentance and still more and more prouoke the wrath of the Lord against them to these I answere with the Apostle that their damnation is iust in that they abuse Gods mercy as an occasion to sinne which should serue as a forcible argument to lead them to repentance neither let such flatter themselues with vaine hope of Gods mercy for despising the riches of his boūtifulnesse patience long suffering cōtinuing in their hardnesse of hart vnrepentancy they treasure vp vnto themselues wrath against the day of wrath and of the declaration of the iust iudgemēt of God As the apostle plainely speaketh Rom. 2.4.5 Neither let thē foolishly boulster vp themselues in their sinnes by putting vnder their elbowes the sweet soft pillowes of Gods mercifull promises for as there is none so speciall which doe exclude the most hainous sinner that repenteth beleeueth so is there none so generall which do extend themselues to those who continue in their vnrepentancie and vnbeliefe and therefore though there be no sinne so grieuous which being repented of and forsaken will condemne vs if wee rest and relie vpon our Sauiour Christ for our saluation by a liuely faith so there is no sinne so small and veniall which will not plunge vs into the bottome of hell if we liue therein without repentance and doe not desire to leaue and sorsake it And therefore so long as wee liue in our sinnes and doe not seriously turne vnto the Lord by vnfained repentance let vs not in vaine arrogate and misapply vnto our selues the mercy of God the merites of Christ and the sweet promises of the Gospell for vnto such appertaine the fearefull threatnings of the law as being still the children of wrath dead in their sinnes and subiect to Gods heauie wrath and displeasure CHAP. XXXVII How we may know whether we be effectually called or no. § Sect. 1 ANd so much concerning those reasons whereby the humbled and repentant sinner may gather vnto himselfe certaine assurance of the pardon and remission of his sinnes How Sathan perswadeth the weake Christian that he is not called of all which consolations Sathan earnestly indeuoureth to spoile the afflicted soule by suggesting into his mind diuers subtill and dangerous tentations As first that all these gratious promises sweet consolations of the gospell do onely belong vnto those who are called neither to all in this number for many are called but few are chosen but vnto those alone whose calling is effectuall that is to say who are seperated from the world giuen vnto Christ and Christ vnto them and who are ingrafted into him and become liuely members of his body but thou will he say to the humbled sinner art not thus effectually called and therefore do not flatter thy selfe with the hope of Gods promises for though in themselues they are most certaine yet they belong not vnto thee but vnto those alone whose calling is effectuall How we may withstand the former tentations Against which tentation if wee would strengthen our selues we must examine our calling whether it be effectuall or no and that both by considering the meanes whereby all are effectually called and also the partes of effectuall calling making application of both vnto our owne particular For the first wee may thus reason against our spirituall enemy whosoeuer can find the meanes of effectuall calling power fully working in himselfe and conuerting him vnto God he is effectually called but I haue and doe find these meanes thus working in me and therefore I doe not flatter my selfe with vaine hope but am certainely assured that I am effectually called and conuerted § Sect. 2 The meanes whereby wee are effectually called Of the means of our effectuall calling are first the sauing and fruitfull hearing of Gods word by the ministery whereof the Lord calleth and inuiteth vs to come vnto him by vnfained repentance and to our sauiour Christ by a liuely faith euen when wee are dead in our sinnes without any desire to will or abilitie to perfourme any thing that is good Ezech. 16.6 whilest wee are the bondslaues of Sathan and mecre worldlings Eph. 2.1.3.12.13 not desiring nor once thinking vpon the means of our saluation And this is done first by the preaching of the law by which is reuealed vnto vs our innumerable hainous sinnes and the fearefull punishments due vnto them as that we by our continuall transgression are subiect to the Rom. 7.7 curse of the law vnable to perfourme obedience vnto any of the commaundements or to make satisfaction to Gods iustice for the least of our sins and so consequently that we are obnoxious to Gods wrath subiect to those horrible torments prouided for the wicked and therefore in respect of our selues our owne righteousnesse satisfaction or any other meanes of our owne whatsoeuer in a most damnable and desperate estate Secondly after the Lawe hath thus shewed vnto vs our sins the punishments due vnto them the Lord by the ministerie of the gospel doth reueale vnto vs a plaine way by which we may come out of this miserable estate and attaine vnto euerlasting saluation namely by beleeuing and ayplying vnto our selues Christ Iesus and all his benefites Thirdly with this outward ministerie of the word the Lord ioyneth the inwarrd cooperation of his holy spirit whereby hee openeth our deafe eares and maketh vs attentiuely to heare Psal 40.6 Iohn 6.44 Act. 16.14 1. Ioh. 2.20.27 and as with a precious eyesalue illightens the blind eyes of our vnderstandings enabling vs to conceiue and vnderstand those things which are deliuered vnto vs both out of the law and out of the Gospel § Sect. 3 The 2. meanes of our effectuall calling The second meanes of our effectuall calling is the softening of our harde hartes when as the Lorde taketh away
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
this brutish might which a weake man may with policie defeate therefore he is compared to a strong armed man Luk. 11.21 Luk. 11.21 who keepeth in peace all that he possesseth And least wee should despise him because hee is but one the holie Ghost telleth vs that hee is a mightie prince not of one land or countrie but of the whole world Ioh. 12.31 Ioh. 12.31 who therefore hath infinite multitudes at his commaundement neither is there one of these princes alone but huge multitudes of them and therefore the holie Ghost speaking of them vseth the plurall number saying that we fight against principalities Eph. 6.12 against powers and against the worldly gouernours c. Whereas therefore the holie Ghost doth call him the strong man Sathan and the diuel in the singular number he would not haue vs to conceiue that there is onely one but it is partly to note the chiefe of the kingdome of darknes Matth. 25.41 according to that Matth. 25.41 Depart from me ye accursed into euerlasting fire which is prepared for the diuell and his angels And in this sense he is called Beelzebub the prince of diuels Matth. 12.24 Matth. 12.24 And partly to intimate vnto vs their great consent and agreement in seeking the destruction of mankinde for though they be an huge multitude yet they combine themselues together as if they were but one in seeking our destruction Otherwise the Scriptures euidently shew vs that there is not one alone Matth. 12.45 but many to assault vs. Matth. 12.45 One spirit taketh vnto him seuen more and they al enter into one man Mark 16.9 Mark 16.9 Luk. 8.30 It is said that Christ had cast out of Mary dalen seuen that is many diuels So Luk. 8.30 there is mention made of a man possessed with an whole legion that is with an huge multitude So that as our enemies are powerfull in strength so are they in numbers numberlesse enow to beset vs all on all sides and in all places and therefore our fight must needes be daungerous which daunger the Apostle aggrauateth by telling vs that they are the princes of darknes and therefore as well able to assault vs in the night as in the day Eph. 6.12 which sight of all other is most terrible when we cannot see our enemies and therefore cannot tell on which side to defend our selues Secondly he telleth vs that wee wrastle not with enemies of flesh and bloud like vnto our selues but with spirituall wickednesses which are most daungerous because being spirits they can with incredible swiftnes passe from place to place which are farre distant and therfore the more fitly take all aduantages either in assaulting vs at their pleasure or withdrawing themselues when they finde resistance being spirits they can lie secretly in ambushment euen in our bed-chambers and so surprize vs when they finde vs most retchlesse and secure for we cannot discouer them before we feele their assaults Thirdly he telleth vs that they are in high places to note vnto vs that they haue gotten the aduantage of the vpper ground and therefore the fight must be daungerous when our enemie fighteth against vs from an high place or fort we standing so low that we are scarce able to reach him But because earthly things cannot sufficiently shew the power of our enemie Sathan therefore he is called the god of this world 2. Cor. 4.4 2. Cor. 4.4 to note vnto vs that in respect of worldly strength and humane resistance hee is after a sort omnipotent that is able to doe what he list if he were not restrained by Gods diuine power who alone is omnipotent and ouerruled by no superiour § Sect. 3 And thus you see the puissant power of this our spirituall enemie but though he were strong Of the courage and audaciousnes of Sathan yet if withall he were a dastard and voide of courage he were the lesse to be feared but as he is very strong so also he is exceeding desperate and audacious for there was neuer man that liued whō he durst not encounter yea and that after by Gods assistance he had taken many ouerthrowes Though Dauid were a most holie man and according to Gods owne hart yet he assaulted him and gaue him diuers foyles by tempting him to adulterie murther and in pride of heart to number the people Though Iob was by Gods owne testimonie the iustest man on earth and therefore the best armed with the breast-plate of righteousnes yet Sathan durst encounter him as long as God would suffer him He resisted Iehoshua the good high Priest Zach. 3.1 He buffeted Paul the chosen vessell of the Lord Zach. 3.1 2. Cor. 12.7 2. Cor. 12.7 Yea so ventrous hee is that he assaulted our first parents in the state of innocencie when they were armed with free will and might if they would haue resisted his temptations Nay so desperately audacious is this our enemie that he durst encounter our grand Captaine Christ Iesus who was God and man able to destroy him with a word of his mouth and that not once but many times after he was shamefully foyled and ouerthrowne yea so insolent and foole-hardie he is that he did not onely assault him here on earth when he was in the shape of a seruant and whereas in respect of his outward state he might haue some hope of preuailing but also he wageth warre against him in heauen sitting at the right hand of his father in all glorie power and maicstie when as he hath no appearance of hope to preuaile but is most sure that he shall haue the ouerthrow And this appeareth Apoc. 12.7 Apoc. 12.7 And there was a battaile in heauen Michael and his angels fought against the dragon and the dragon fought and his angels but they preuailed not c. Where by Michael we are to vnderstand Christ himselfe for he onely is the prince of Angels and this name signifying such an one as is equall with God almightie can agree to no other but vnto Christ alone And by the Dragon wee are to vnderstand Sathan as appeareth vers 9. who fought against our Sauiour though he preuailed not If therefore hee durst encounter the most valiant souldiers that euer fought the Lords battailes yea if hee durst set vpon our Sauiour Christ himselfe then surely there is no doubt but that he hath courage enough to set vpon vs who are weake and feeble altogether vnable in our selues to make resistance Seeing therefore our enemies are so puissant in strength so innumerable in multitude so dangerous and so audacious let vs shake off all securitie and continually stand in readines to endure the encounter for what follie is it for vs with secure worldlings to contemne and make no reckoning of such enemies Seeing euery one of vs must resist a huge multitude seeing wee which are weake and feeble are to withstand those which are strong and mightie seeing wee which are flesh and bloud
not in all that is written in the booke of the law to doe it Galat. 3 10. Rom. 8.8 Gal. 3.10 that they who liue according to the flesh cannot please God Rom. 8.8 that the burthen of sinne cannot be light seeing it pressed out of Christ himselfe a bloudie sweate c. On the other side if hee aggrauate the hainousnes of our sins to the end hee may draw vs into despaire of Gods mercie let vs say Ezec. 18.23.32 it is written I will not the death of a sinner saith the Lord but that he repent and liue Ezech. 18.23.32 And that Iesus Christ came into the world to saue sinners 1. Tim. 1.15 Matth. 9.13 1. Tim. 1.15 And that he came not to call the righteous but sinners to repentance Matth. 9.13 Ioh. 3.16 If he tempt vs to the loue of the world and to the seruice of this vnrighteous Mammon let vs answer him Matth. 6.24 that it is impossible to serue two masters of such contrarie disposition as it is written Matth. 6.24 That if wee loue the world 1. Ioh. 2.15 Iam. 4.4 the loue of the father abideth not in vs 1. Ioh. 2.15 That the amitie of the world is enmitie against God Iam. 4.4 Contrariwise if renouncing the world and endeuouring to serue the Lord in vprightnes and in truth hee seeke to draw vs from our integritie by threatning afflictions and persecution wee are to strengthen our selues and resist him with the sword of the spirit remembring that they are blessed which suffer persecution for righteousnes sake Matth. 5.10 1. Tim. 3.12 for theirs is the kingdō of heauen Mat. 5.10 That all that will liue godly in Christ Iesus shall suffer persecutiō 1. Tim. 3.12 That whosoeuer loseth any thing for Christs sake Matth. 19.29 shall receiue in recompence an hundreth fold more and haue euerlasting life to boote Matth. 19.29 If he tempt vs to the neglect of Gods word wee are to tell him that all Christs sheepe heare his voyce and follow him Ioh. 10.27 Ioh. 8.47 Ioh. 10.27 That whosoeuer is of God heareth Gods words Ioh. 8.47 that they who know God heare his ministers whereas he that is not of God heareth them not 1. Ioh. 4.6 And if he obiect that wee cannot heare it without great labour and cost wee are to remember that whosoeuer is a wise Merchant fit for the kingdome of God will rather sell all he hath to buy this precious pearle than be without it Matth. 13.44 45 46. Mat. 13.44.45 On the other side if he tempt vs to content our selues with the bare hearing thereof neglecting obedience thereunto we are to tell him that not the hearers of the word Rom. 2.13 but the doers thereof shall be iustified Rom. 2.13 that they who are hearers of the word and not doers also doe deceiue themselues Iam. 1.22 if they thinke hereby to haue any assurance of eternall life Iam. 1.22 That not euery one who saith Lord Lord that is Matth. 7.21 maketh a goodly profession of religion shall enter into the kingdome of heauen but he that doth the will of the father who is in heauen Matth. 7.21 So when he tempteth vs to pride wee are to say vnto him Sathan I may not yeeld vnto thy temptation for it is written God resisteth the proude but giueth his grace to the humble 1. Pet. 5.5 1. Pet. 5.5 If he tempt vs to couetousnes we are to resist him saying it is written 1. Tim. 6.10 that the desire of money is the roote of all euill 1. Tim. 6.10 If to carking care wee are to tell him that the Apostle exhorteth vs to cast all our care on the Lord for he careth for vs 1. Pet. 5.7 1. Pet. 5.7 If to vnthriftie mispending of Gods gifts and carelesse consuming of our estates wee are to tell him that he that prouideth not for his familie 1. Tim. 5.8 is worse than an Infidell 1. Tim. 5.8 § Sect. 3 And thus may we repell the violence of all Sathans temptations and giue him the soyle if wee will take vnto vs the sword of the spirit That it behooueth vs to be skilfull in handling the sword of the spirit and skilfully vse the same in the fight for it is not sufficient that we haue this sword lying by vs nor to be able to shew the goodnes thereof in discourse if in the meane time we neuer draw it out to fight the spirituall combat but let it rust in the scabberd but we must alwaies haue it readie for the combat and as it were naked in our hands that wee may strike home and cut off all the temptations of Sathan and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof for though a man haue an excellent weapon yet if he know not how to vse it it will little helpe him either to defend himselfe or offend his enemie so if a man haue this two edged sword of Gods word and haue no skill to rule it he will strike flatlong and not cut and sometime wound himselfe in stead of hurting his enemie yea so politike a warriour is Sathan against whom we fight that if wee be not skilfull in the vse of this sword he will turne the edge and point thereof against our selues and so in stead of defending vs it will like the sword of Goliah be readie for the enemie to cut off our owne head And therefore it behooueth vs to come into Gods schoole continually that there we may learne how to vse and handle this sword of Gods word so cunningly that wee may resist Sathan in all his assaults and giue him no aduantage in the fight Otherwise he will vse it to our own ouerthrow for if hee durst fight against our Sauiour Christ with his owne weapon the word of God whose knowledge was exquisite and without measure saying It is written how much more busie will he be in vsing it against vs who haue not attained vnto the least part of his skill The folly of those who neglect this spirituall weapon Whereby appeareth first the carnall retchlesnesse of many men who as though there were no enemie to assault them haue not this weapon in their houses at all or if they haue yet they bestow more time in prophane exercises than in studie how to vse the sword of the spirit for their owne defence or at least trusting to their owne skill as sufficient in it selfe they seldome come to the Lords schoole where they might learne to vse the weapon of Gods word for their best aduantage Secondly hereby appeareth the wicked practise of the enemies of Gods truth who take from Gods people this sword of the spirit which the Lord hath giuen vnto all for their defence Neither doth the Apostle in this place exhort onely the Clergie to take this weapon but all Christians whatsoeuer who are assaulted with their
Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
3 But as this temptation is foolish Sathans temptation grounded vpon the vnchangeablenesse of Gods decree false and impious so also it is false for whereas he saith that though we liue in our sinnes without repentance yet we may be elected and therefore shall be saued and though we take neuer so great paines in Gods seruice and most carefully indeauour to spend our liues in holinesse and righteousnesse yet we may be reprobates and therefore shall bee condemned this is vtterly vntrue for whomsoeuer the Lord hath ordained to euerlasting life those also he hath ordained to vse the meanes whereby they may be saued and consequently whosoeuer carefully vse these meanes may be assured of their saluation whosoeuer neglect and despise these meanes they manifestly declare that they are not in the number of the elect so long as they continue in their neglect and contempt for the end and the meanes tending to the end are inseparably ioyned in Gods decree so that they who vse the one shall obtaine the other they who neglect and contemne the meanes shall neuer attaine vnto the end The end of Gods election two fold Eph. 1.5.6 Now the end of Gods election is two fould The chiefe and principall is his owne glorie as appeareth Ephes 1.5.6 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glorie of his grace And this end the Lord will not suffer to be frustrate for his glorie shall shine in all his elect and therefore we also are most carefully to labour that we may further this end for the more that the praise of Gods mercie doth shine in vs the better assurance we haue of our election And seeing God is most glorified when as our lights shine brightest before men in a godly and christian life Mat. 6.16 1. Pet. 2.21 therefore let vs be most carefull to spend our time in holinesse and righteousnesse that thereby we may glorifie our heauenly father and also make our owne election sure Eph. 1.4 for he hath chosen vs that we should be holy and therefore if we be holy it is a most certaine signe that he hath chosen vs. The second end of Gods election The second end of Gods election is the saluation of his elect for the iust accomplishing whereof he hath preordained diuers subordinate causes or meanes which are the inseparable effects and fruites of his election all which are so linked one with another as that the precedent meanes is the cause of that which next in order followeth and Gods decree the cause of all The effects of Gods election which are the subordinate causes or meanes of our saluation are principally three Vocation Iustification and Sanctification By vocation we are separated from the world made members of the Church ingrafted in to the body of Christ and this is ordinarily done by the preaching of the word being made effectual by the inward operation of Gods spirit or extraordinarily by some other meanes or immdiately by the illumination of the holy Ghost In our iustification we haue the pardon and remission of all our sinnes by vertue of Christs merit and are adorned with his righteousnesse imputed vnto vs and this is done principally by God himselfe instrumentally by a liuely faith Our sanctification consisteth in our dying to sin and rising vp to newnes of life which is begun increased and finished in vs by Gods spirit Whosoeuer therefore are predestinate to saluation they also are effectually called that is separate from the world and ingrafted into the body of Christ and this they attaine vnto by diligent and attentiue hearing of the word Whosoeuer are effectually called are also iustified and therefore haue obtained a true and liuely faith Whosoeuer are iustified are also sanctified that is die vnto their sinnes and rise againe to newnes of life and consequently whosoeuer are still meere worldlings and no true members of Christs bodie as all those are who make no conscience of hearing Gods word diligently reuerently and attentiuely nor of treasuring it vp in their hearts they are not truly called whosoeuer haue not Christs righteousnesse and obedience imputed and applied vnto them which none haue that are destitute of a true and fruitfull faith are not iustified whosoeuer liue in their sinnes without repentance without any earnest desire and hartie endeuour of seruing the Lord in holinesse and righteousnesse of life are not sanctified and whosoeuer are not called iustified and sanctified shall neuer be saued for the end and the meanes tending thereunto are ioyned together in Gods predestination So that where the one is there the other is where the one neuer is there the other shall euer be wanting And therefore as by our sanctification iustification and vocation wee may certainly conclude that we are elected and shall be saued so if we be without these wee may as certainly inferre that wee are reiected and shall be condemned if wee liue and die in this state Seeing then this is Gods truth let not Sathan lull vs in securitie with that sophisticall cauill if wee be elected we shall be saued liue how wee list if we be reprobates wee shall be condemned be we neuer so earnest in labouring after godlinesse for these principles may well stand together it is impossible that the elect should perish and as impossible also that any who beleeue not in Christ and bring not foorth the fruites of their faith in a godly and Christian life should bee saued it cannot bee that the reprobate should attaine vnto euerlasting happinesse and that any should not attaine thereunto who desireth and endeuoureth to serue and feare the Lord because predestination and saluation are so coupled together with the meanes that come betweene them that they cannot possibly be seuered from one another nor the meanes from either of them nor yet amongst themselues euen as the first lincke of a chaine is ioyned with the last by those which are betweene them and these which are in the middle one with another CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election answered § Sect. 1 ANd these are the temptations where with Sathan assaulteth the worldling The causes which moue Sathan and his instruments to perswade the weake Christian to doubt of his election but if he haue to deale with a true Christian who is indeede elected of God and sheweth the fruites of his election by desiring and endeuouring to serue the Lord in holinesse and righteousnes then he perswadeth him to doubt of his election and to hang as it were wauering in the ayre sometime lifted vp with hope sometime deiected and cast downe with feare till at last he being wearie and tired with his doubtful thoughts and hauing no where to rest himselfe is swallowed vp of desperation like vnto a sillie bird which flieth ouer the maine Ocean and one while hopeth
and consequently elected now this perswasion and liuely faith is discerned by the fruites thereof for it purifieth our hearts and worketh by loue and it worketh in vs an hatred of sinne and loue of righteousnesse which is our sanctification § Sect. 8 So that our sanctification which is the last effect of Gods election wrought in vs in this life The fourth effect is our sanctification which is the touchstone of all the rest is the true touchstone of all the rest whereby wee may certainely know whether we be effectually called that is separated from the world and ingrafted as liuely members into the body of Christ and whether we be truely iustified that is purged from the guilt and punishment of our sinnes by Christs blood and adorned with his righteousnesse imputed vnto vs. For if we be separated from the world then doe we not set our mindes vpon worldly things but haue our conuersation in heauen from whence we looke for a sauiour euen the Lord Iesus Christ Phil. 3.20 if we are ingrafted into the body of Christ who is the true vine then doe we bring forth the sweete grapes of holinesse and righteousnesse in our liues and conuersations as it is Ioh. 15.5 Ioh. 15.5 if we haue by a true faith the assurance of the remission of our sinnes then will we loue God who hath forgiuen vs so great a debt and labour to expresse our loue by glorifying his name in causing our light to shine before men and if the blood of Christ be effectuall vnto vs for the purging away of the guilt and punishment of sinne then will it also in some measure purge away the corruptions themselues For we are grasted with him into the similitude of his death and resurrection Rom. 6.56 and our olde man is crucified with him and the body of sinne destroyed that from henceforth we should not serue sinne as it is Rom. 6.5.6 And as our sanctification is the onely vndoubted signe of our vocation and iustification so also of our election for the Lord hath chosen vs that wee should bee holy Ephes 1.4 And therefore if wee be holy wee haue a manifest effect and inseparable fruite of our election Eph. 1.4 if we be not holy nor make conscience of seruing the Lord in the duties of pietie and christianitie we haue no assurance that we are elected for though the foundation of God remaineth sure on Gods part being sealed and confirmed in his eternall counsell yet it is not sealed in our hearts vntill we depart from iniquitie 2. Tim. 2.19 as it is 2. Tim. 2.19 Though then there be no place vnto our sanctification in Gods decree as being any cause thereof and therefore when the question is asked why we are elected we must answere not for any deserts or holinesse in our selues but because of Gods good pleasure and vndeserued grace and when it is demaunded in whom we are elected wee must reply in Christ Iesus only yet there is chiefe place vnto our sanctification in the assurance of our election so that when the question is asked who are elected answere is to be made those onely who are also sanctified in Gods good time by his gracious spirit Heb. 12.14 for without this holinesse no man shall euer see God as it is Heb. 12.14 § Sect. 9 Now our sanctification doth principally consist in a loue of righteousnesse Wherein our sanctification consisteth and a true hatred of sinne from whence proceedeth an earnest desire and hartie indeauour of forsaking that which is euill and of cleauing vnto that which is good and for the better effecting hereof a carefull studie of mortifying the flesh and the lusts thereof and painefull diligence in vsing all good meanes whereby the spirit may be strengthened and the gifts and graces thereof encreased that so wee may not be so prone to fall into that sinne which we hate nor so backward in imbracing and following that righteousnesse and holinesse which wee loue And this is the sanctification which is an inseparable fruite and effect of Gods election in all his children That those who will be assured of their election must begin their assurance at their sanctification which though it be the last in nature and next vnto saluation it selfe for first God electeth and those whom he hath elected in his good time he calleth and whom he calleth those he iustifieth and lastly whom he iustifieth those he sanctifieth and saueth yet when we are to gather assurance of our election we are not to obserue this order but to begin where the Lord endeth and so ascend from the lowest degree till we come to the highest For as it is a foolish thing for a man to thinke that he can leap to the top of an high ladder at the first step and therefore euery one beginneth with the lowest and so ascendeth step by step till he come to the highest so it is a foolish thing for a man to imagine that he can leape into heauen and there search the vnsearchable councels of God and so know whether he is elected or no but we must begin at the lowest step namely our sanctification which being attained vnto we may ascend a step higher in our assurance namely that we are iustified and so to the next that we are effectually called and lastly to the highest that we are elected Otherwise if we curiously diue into the bottomlesse secrets of Gods councels we shall be drowned and ouerwhelmed if we approach vnto this vnapproachable light the eye of our understanding will be dazled yea starke blinded if we presume to vnderstand beyond sobrietie we shall by the iust iudgement of God be infatuated and thrust our selues into an endlesse laborinth out of which we shall neuer finde way wanting the line of Gods word to guide vs. And therefore if we would haue any true assurance of our election we must examine our selues whether we be sanctified and if we finde in our selues sanctification by the fruites thereof wee may vndoubtedly conclude that we are iustified called elected and shall be saued If we walke not after the flesh but after the spirit we may be assured that we are in Christ Iesus and therefore there is no condemnation belonging vnto vs Rom. 8.1 Rom. 8.1 If we bring forth the fruites of righteousnesse and holinesse we may be assured that we are good trees of Gods owne planting Matth. 7.17 Matth. 7.17 If we be fruitfull braunches we may assuredly know that we are ingrafted into the true vine Iesus Christ Ioh. 15.4.5 Ioh. 15.4.5 § Sect. 10 Seeing then our sanctification assureth vs of our election and saluation and without it there is no assurance what stronger argument can be imagined to make vs flee sinne The vse of the former doctrine and labour after mortification and newnesse of life what keener knife can be vsed to cut insunder the cordes of vanitie wherein naturally we are fettered and intangled
heretofore it was a curse for sinne but now turned into an exceeding blessing as deriuing vnto vs many benefits for first it freeth vs from all our afflictions with which in this life wee are so much molested it deliuereth vs from the irksome company of prophane wicked men who grieue the very soules of the righteous and make them to crie out with Dauid Woe is me that I remaine in Meshech and dwell in the tents of Kedar Psal 120.5 it wholy freeth vs from sinne and purgeth away those corruptions which in this life cleaue so fast vnto vs so that though heretofore there was great amitie betweene sinne and death for sin was the only cause which inlarged deaths dominions and made al the world to become his tributaries yet now they are at oddes and death now is the means to free vs out of sins thraldome and vtterly to destroy it And thus hath the Viper sinne bred a yong one which eateth out it own belly for sinne brought foorth death and death destroyed sinne had it not bin for sinne death had neuer entred into the world and were it not for death sinne would neuer go out of the world Moreouer by death wee obtaine a full and perfect victorie ouer the flesh the world and the diuell for whereas in this life we are in a continual fight and sometimes Ameleck sometime Israel hath the vpper hand death puts an end to this battaile and giueth vs full victorie ouer the flesh the world and the diuell so as they shall neuer afterwards not only not preuaile but not so much as assault or trouble vs and thus doth euery Christian with Dauid cut off Goliahs head with his own sword for death was the weapon which Sathan vsed to destroy vs and with this weapon we giue Sathan a finall ouerthrow Lastly death which heretofore was the high way to hell and destruction is now become the readie entrance into Gods kingdome and like a foule gate whereby we enter into a faire palace heretofore it was a firie serpent which by stinging killed destroyed vs but now our Sauiour hath pulled out the sting it is become so harmelesse that we may safely put it into our bosoms without receiuing any hurt and in this respect it may not vnfitly be compared to the brasen Serpent which looked like other Serpents but in steed of wounding it presently cured in steede of killing it preserued life so though death retaine his former shape so that wee are afraid and readie to flee from it yet it is but in outward appearance for in steed of an euer dying life it giueth vs possession of a neuer dying life and endlesse happinesse Heretofore it was the diuels sergeant to arrest and carrie vs without baile into the perpetual prison of vtter darknesse but now it is the Lords gentleman-vsher to conduct and place vs in the kingdome of heauen Heretofore it was like the diuels cart wherein we were carried to execution now it is like Elias firie chariot whereby we mount vp into heauen And this Paul sheweth 2. Cor. 5.1 We know saith he that if the earthly house of this tabernacle be destroyed 2. Cor. 5.1 we haue a building giuen vs of God a house not made with hands but eternall in the heauens Why therfore shuld we feare nay why should we not desire death seeing now it is vnto vs aduantage Phil. 1.23 as it is Phil. 1.23 why should we not desire to be dissolued and to be with Christ vers 21. seeing that is best of all as it is vers 21. for now we may say not that we die but that we depart and goe to our father Ioh. 8.21 as our Sauiour speaketh Ioh. 8.21 But yet wee must take heede that wee doe not imagine that death in it owne nature worketh and procureth for vs these great benefits for in it selfe this temporarie death is but a step to euerlasting death and as it were a fearefull prologue to a more fearefull tragedie but our Sauiour Christ it is alone who hath gathered holesome honey out of this pernitious poyson and by mingling the flesh of this venemous serpent with his owne most precious bloud hee hath made thereof a holesome Triacle § Sect. 9 And thus haue I prooued That those who are once redeemed cannot againe be brought into bondage notwithstanding Sathans temptations and obiections that Christ hath perfectly redeemed vs out of the hands of all our spirituall enemies now in the last place Sathan suggesteth that though Christ hath once redeemed vs yet we may come into their bondage againe and then there is no hope of a second redemption But wee are to know that our Redeemer is God omnipotent whose power all the power of hell cannot withstand and therefore nothing is able to pluck vs out of his hand Ioh. 10.28 as himselfe speaketh Ioh. 10.28 neither are we to think that he will easily willingly lose them which hee so intirely loues that hee spared not his precious bloud but freely gaue it as a price of their redemption And therefore as hee is able Heb. 7.25 perfectly to saue all those who come vnto God by him because he euer liueth to make intercession for them as it is Heb. 7.25 so we neede not doubt of his will seeing hee hath redeemed vs with so dâ—â—re a price for if hee would not lose vs when we were his enemies much lesse will hee suffer vs to perish when we are become his subiects yea his spouse nay members of his owne bodie and therefore we may assure our selues that if our Sauiour our spouse and head hath once redeemed vs then he hath also obtained eternall redemption for vs Heb. 9.12 as the Apostle affirmeth Heb. 9.12 So that though the diuell rage like a roring lion and the flesh betray vs and harbour whole legions of vnlawfull lusts which fight against our soules and the world sometime frowne and sometime faune and all of them by all meanes labour to destroy vs yet our omnipotent redeemer our louing and careful spouse and head will not suffer vs to be lost whom hee hath so dearely bought but will giue vs the possession and fruition of that heauenly inheritance and those vnspeakable ioyes which hee with his owne most precious bloud hath purchased for vs. CHAP. XVII Of our Vocation § Sect. 1 ANd thus much concerning our redemption the next cause of our saluation is our vocation for whomsoeuer the Lord hath elected vnto euerlasting life those also he hath redeemed out of the hands of their spirituall enemies and whom he hath redeemed those in his good time he effectually calleth and applieth this great benefit of their redemption vnto them by separating them from the world and ingrafting them into the body of Christ whereby they become his and he with all his benefits becometh theirs VVhat our calling is In speaking hereof I will shew first what this calling is and afterwards answere Sathans
diuine nature both which are most necessarie for life and saluation is wrought for vs by vertue and power of the Deitie but it is deriued and communicated vnto vs by the humane nature of Christ According to that Ioh. 6.54 Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day And this is the vnion which is betweene Christ our head and vs his members by vertue whereof we haue sure interest and iust title both to Christ and all his benefits his obedience death and merits by which we are iustified sanctified and saued And so much concerning the parts of our effectuall calling the meanes whereby the Lord thus calleth vs Of the meanes of our effectual calling are first on Gods part the preaching of the word which is made effectuall by the inward operation of his spirit first to mollifie our hard hearts and truly to humble vs by setting before vs our sinnes and corruptions and this is done by the preaching of the law and after wee see our inabilitie and insufficiencie of working our owne saluation we are thereby brought out of our selues to seeke for saluation in Christ Iesus applying him and his merits vnto vs by a true and a liuely faith and this is done by the preaching of the Gospell The meanes on our part is the sauing hearing of the word whereby our hard hearts are mollified and we truly humbled and brought out of our selues to seeke for saluation in Christ whereby also true faith is begot in vs wherewith wee applie Christ vnto vs and relie vpon him alone for our saluation And thus haue I shewed what our vocation is and the means therof Now let vs consider of those temptations which Sathan suggesteth into mens minds in respect of their vocation to the end hee may hinder them from the participation and fruition of Christ and his benefits whereunto in the preaching of the word they are called and inuited And these are of two sorts first those wherewith he assaulteth them who are not called secondly those wherewith he assaulteth them who are truly called and conuerted CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered § Sect. 1 THose who are not called hee tempteth diuers waies that he may hinder their effectuall calling Of the necessity of our effectual calling and first he laboureth to perswade them to neglect this their calling as a thing not necessarie and to contemne the ministerie of the word which is the meanes whereby we are effectuallie called But we are to withstand these temptations and to this end wee are first to know that before our effectuall calling wee are not true members of the Church though wee may outwardly thrust our selues into this societie for what els is the Church but that companie or congregation which is truly called and selected out of the world and from hence it hath it name for it is called Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the calling thereof vnlesse therefore we be called we are not members of the Church and if wee bee out of the Church there is no saluation for our Sauiour gaue himselfe for his Church alone and he is the Sauiour of his owne bodie Eph. 5.23.25 Act. 2.47 as it is Eph. 5.23.25 and he addeth daily vnto the Church such as shall be saued as it is Act. 2.47 Moreouer vnlesse we be truly called we shall neuer be truly iustified and without iustification there is no glorification Rom. 8.30 for this is the goldē chaine of our saluatiō as appeareth Rom. 8.30 Lastly wee can neuer come vnto Christ nor communicate with him in any of his benefits nor receiue any sanctifying and sauing grace of Gods spirit till by the grace of God wee are made partakers of this holie calling for naturally wee are meere worldlings destitute of all grace and goodnesse and so we remaine till by this holy calling we are separated from the world and ingrafted into the bodie of Christ by whose spirit we are quickened who were dead in our sinnes and haue sanctifying graces begotten nourished and increased in vs. Seeing therefore this our effectuall calling is so necessarie let not Sathan perswade vs to neglect it neither let vs when the Lord inuiteth vs to this royall feast pretend excuses one that he must goe see his farme Matth. 22. Luk. 14. another that hee must goe trie his oxen a third that he must goe about his merchandize and a fourth that he is hindred by a carnall mariage for if we will not come when the Lord inuiteth vs like vnworthie guests we shall be shut out of the doores and not suffred to be partakers of this banquet of eternall blessednesse Psal 95.7.8 Whilest today we heare his voyce let vs not harden our hearts for hee hath not promised that he will call againe to morrow whilest now he standeth at the doore and knocketh and calleth for entrance let vs hearing his voyce open the doore of our hearts that he may come in and sup with vs and we with him Reuel 3.20 for if vnkindly wee denie him entertainment we can haue no assurance that hee will returne againe to such churlish and vngratefull hoasts In a word seeing the Lord passing by many other in the world maketh choise of vs calling and inuiting vs to the participation and fruition of eternall blessednesse and happinesse let no worldly businesse though it seeme as necessarie as the burying of our deare father Matth. 8.21 hinder vs from harkening and obeying this heauenly call let no transitorie trifle stay vs from comming to God when hee offreth to make vs good assurance of his royall kingdome for though many things bee conuenient yet one thing is necessarie and thrice happie are they which make choise of the better part § Sect. 2 Sathans temptations whereby he moueth vs to neglect the meanes of our effectuall calling But it is impossible that euer we should be truly called vnles we carefully vse the meanes when the Lord offreth them vnto vs and attentiuely listen vnto the Lords voyce when hee inuiteth vs to come vnto him and therfore Sathan laboureth not so much to perswade vs that our vocation is in a thing vnnecessarie vnto saluation seeing this is manifestly repugnant to plaine testimonies of scriptures as to mooue vs to neglect the meanes whereby we are called namely the ministerie of Gods word partly working vpon our inbred corruption which not conceiuing the things of God condemneth them of foolishnes and not being delighted with those things which it vnderstandeth not they seeme irksome and tedious and partly inticing vs with the commodities and pleasures of the world which are more pleasant to carnall men than their meate and drinke hee causeth vs to spend that time in our earthly businesses or vain delights which we should bestow in the hearing of Gods word whereby we should be effectually called that is separated
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
and that to them alone this speech was directed the Apostle plainely taketh away this cauill for setting downe the words of institution for the vse of the whole Church of Corinth hee willeth euery one indefinitly to examine himselfe and so to eate of this breade and drinke of this cuppe 1. Cor. 11.28 1. Corinth 11.28 And thus if wee studie and meditate in Gods word wee shall find most cleere manifest places for the confirmation of the truth and confutation of all sects errors and heresies But what if this meanes be taken away from vs of reading studying the scriptures either because they are onely to bee had in an vnknowne language as in the time of popery or because we cannot reade and haue no body to teach vs What if both reading and studying them we finde many doubts and difficulties and diuers places which seeme to fauour diuers and opposite opinions and religions how the must we quit our selues out of this laberinth of ambiguitie and doubtfulnesse seeing it is preiudiciall to appeale to the iudgement of either faction I answere that in these dayes the meanes of knowledge are not so scant but that they may inioy them that labour for them for either they may obtaine the vse of the Scriptures in their owne language where they dwel or else in some other place by remouing their habitation though they cānot reade yet it is no hard matter to learne to those who will vse paines and diligence or at least to get the helpe of others to supplie their want and defect in this behalfe But let it bee granted that we were abandoned of all these meanes or that vsing them there were some doubt remaining of which we cannot be resolued are we therefore destitute of helpe and forsaken of all meanes whereby wee might attaine vnto the knowledge of the truth No surely For if when allother meanes faile vs we haue our recourse vnto God by earnest effectual prayer instantly crauing his holy spirit to guide and direct vs we haue a mercifull promise that he will heare our request and graunt vnto vs his holy spirit as it is Luke 11.13 Luke 11.13 and that thereby he will illuminate the blinde eyes of our vnderstanding inlighten our minds with the knowledge of the truth and take away from vs all preiudice of opinion and forestalled iudgement so as we shal discerne truth from falsehood and Gods true religion from errors and lies sects and heresies Iohn 16.13 For this spirit of truth will leade vs into al truth as it is Ioh. 16.13 He searcheth al things 1. Cor. 2.10.12 euen the deepe things of God and to this end we receiue him that we may knowe the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 He is that precious eye-salue wherewith being annointed we see Reuel 3.18 who before were blinde Reuel 3.18 And if once wee haue receiued this annoynting we neede not that any man should teach vs 1. Ioh. 2.27 for this annoynting teacheth vs all things as it is 1. Ioh. 2.27 Though therefore we were abandoned of all other meanes yet let not Sathan perswade vs to neglect all religion because we cannot discerne the true religion from that which is false for if we earnestly and sincerely labour after the knowledge of the truth and with good Cornelius continually implore the assstance and direction of Gods spirit wee shall bee sure to obtaine our desire for the Lord hath promised it and hee will vndoubtedly be as good as his word CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnesse to heare answered § Sect. 1 ANd so much concerning the temptations of Sathan That our sins and vnworthinesse should not hinder vs from hearing Gods word which he draweth from the Ministers to discredit the Gospel and to diswade men from the hearing thereof but if he cannot thus preuaile he will leaue the Ministers and come to the parties themselues suggesting into their minds that they are vnworthy in respect of the innumerable number of their sinnes to be hearers of the Gospell which is so pure and excellent and that their corruptions are so great their vnderstandings so blind their memories so slippery their wils so peruerse their heart and affections so wicked and prophane that it is to be feared in regard of this their vnfitnes to heare that the word of God which in it selfe is the sauour of life vnto life will become vnto them the sauour of death to their more deepe condemnation For the answering of which temptation wee are to know first that our sinnes and vnworthinesse should be so farre from hindring vs frō the hearing of Gods words that they should rather serue as forcible arguments to moue vs more attentiuely and diligently to heare it because it is the meanes ordayned of God to pull vs out of our sins to purge vs from our corruptions to worke in vs true sanctification and to make vs of the sonnes of wrath the children of God Moreouer though we want faith and all other sanctifying graces yet we are to heare the word of God for therefore the Lord hath ordained the ministery of the word not onely to increase grace where it is begun but also to beget and begin it where it is wanting so that we must not only heare because we are fit but also that we may be made fit who before were vnfit Neither are we to imagine that faith and other graces goe before hearing but follow after as fruits and effects thereof Rom. 10.14.17 as the Apostle plainely sheweth Rom. 10.14 But how shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And verse 17. Faith commeth by hearing and hearing by the word of God If then there be no faith without hearing nor no grace without faith it must needs follow that before we heare we are destitute of faith all sauing grace and that by hearing they are wrought in vs God preuenting vs with his grace and calling vs vnto himselfe not only when we had no deserts to merit his mercy but also not so much as any grace to desire it And hence it is that the Apostle saith 2. Tim. 1.9 That God hath called vs with an holy calling not according to our works 2. Tim. 1.9 but according to his own purpose and grace which was giuen vnto vs through Christ Iesus before the world was The truth hereof may appeare in all the examples of Gods saints who before their calling were so far from deseruing any grace at Gods hand that rather they deserued confusion vtter destruction For example what worthines was in Abraham before his conuersion who liued in grosse idolatry what worthines in Rahab the harlot in Manasses a cruell tirant a wicked sorcerer an horrible idolater what worthines in Marie Magdalene possessed by
if they bee not supported and freed from this burthen by our sauiour Iesus Christ But such as these are not called by our sauiour neither will he ease them though their burthen be neuer so intollerable but he inuiteth those onely who are heauie laden and finding their burthen irkesome are wearie of it and desire to be eased he harkeneth only vnto those who from their harts cry out with Dauid psal 38.4 mine iniquities are gone ouer my head and as a waighty burthen they are to heauie for me 6. I am bowed and crooked very sore I goe mourning all the day He respecteth only those who are of a broken heart and contrite spirit Psal 51.17 Esay 66.2 for these only perfourme the condition of the couenant and consequently to them alone the promises contayned in the couenant doe appertaine § Sect. 3 The condition of the couenant is faith and repentance That hee who feeleth not his sinnes hath neither faith nor repeÌ„tance neither of which doth hee performe who doth not see nor feele the burthen of his sinnes for wee will neuer rest vpon Christ for our saluation vnlesse wee see that wee haue no meanes of our owne to escape condemnation wee will neuer seeke vnto Christ to be our redeemer vnlesse wee perceiue that we are the bondslaues of sinne and Sathan wee will neuer labour to obtaine the riches of his righteousnesse vnlesse we discerne our owne nakednesse and beggerie we will neuer come vnto Christ to be washed and purged from the pollution of our sinnes and corruptions with his bloud vnlesse we see our naturall filthinesse wee will neuer desire to be eased of the heauy burthen of our sinnes vnlesse wee feele the waight of them we will neuer intreat Christ to be our Physition vnlesse wee find that our soules are sicke in sinne we will neuer goe vnto him who is the author of life vnlesse we see that we are dead in our sinnes in a word we will neuer intreat Gods mercy vntill wee feele our owne miserie If therefore without this sense of sinne we will neuer come vnto Christ then consequently without it we shall neuer be eased for heâ—â—â—â—th those onely from condemnation who relie themselues wholy vpon him for their saluatioÌ„ he came to be their redeemer alone who feele their miserable captiuity and earnestly desire to be released he wil not inrich any but those who perceiue their owne beggery and craue reliefe he will not wash any with his precious bloud but those who see their pollution and filthinesse and come vnto him intreating him to purge and cleanse them he will not ease any but those who finding their sinnes to be a heauie burthen are wearie and come vnto him to be freed from them he came into the world to be a physition not to those who feele no infirmitie but to those who are sicke and diseased he came to giue life to those alone who are dead in their sins and trespasses neither will the Lord shew mercy vnto any but vnto those alone who perceiue their estate to bee most wretched and miserable For who can imagine that the Lord who is most infinite in wisedome should vnaduisedly bestow his benefits vpon such as finding no want of them do not desire them when they are without them nor esteeme them though they had them and consequently will neuer be truely thankefull for that which they neither want desire nor esteeme who can in reason conceiue that he will offer himselfe to bee a Sauiour to such as doe not thinke themselues lost and condemned or to be their redeemer who will not acknowledge that they are in captiuitie or that he will bestow the riches of his righteousnesse vpon such proud beggers as find no need thereof being righteous inough themselues in their owne conceipts that hee will vainely spend his precious bloud in washing of those who thinke themselues cleane already and need no such purging that he will in compassion ease those of the burthen of their sinnes who were neuer troubled with bearing of them that hee will offer them any physicke who will not acknowledge themselues sicke or to giue life to those who will not confesse that they are dead in sinne and who can imagine that the Lord will euer shewe to those his mercy who will neuer shew to the Lord their wretched miserie Whosoeuer therfore haue not a true sense and feeling of the heauie burthen of their sinnes they wil neuer come vnto Christ neither can they euer haue any assurance that he will ease theÌ„ consequently they are destiture of a true faith which is the chiefe condition of the couenant of grace but as they want faith so also they can neuer attaine vnto true repentance For so long as they haue not the sense of their sinnes they are not grieued with them neither doe they desire to leaue and forsake them and as those who bearing a burthen and are not vexed with the waight they are not wearie of bearing it nor desirous to leaue it so those who being loaded with the vnsupportable burthen of their sinnes and haue no sense of the waight they are not grieued with wearinesse nor desirous to be freed from it and consequently they are destitute of true repentance which is nothing els but an harty griefe and a true sorrow for our sinnes past and an earnest desire and indeuour to leaue and forsake them in the time to come § Sect. 4 So that whosoeuer haue not a true sense and feeling of the vnsupportable waight of sinne The former point prooued by particular testimonies they are destitute of true faith and repentance and therefore the promises of the gospell being made onely to the faithfull repentant sinners doe not appertaine vnto them Which may more euidently appeare if wee consider some of the particulars Esay 61.1 It is said that our sauiour Christ was sent to preach glad tidings vnto the poore to bind vp the broken harted to preach libertie to the captiues and to them that are bound the opening of the prison 2. To comfort all that mourne and to giue vnto them beautie for ashes the oyle of ioy for mourning and the garment of gladnesse for the spirit of heauinesse Math. 9.13 our sauiour saith that he came not to call the righteous but sinners to repentance and the apostle witnesseth of him that he came into the world to saue sinners 1. Tim. 1.15 If therfore we be not poore in spirit and broken harted if we be not miserable captiues heauie mourners wretched sinners our sauiour Christ was not sent to preach the glad tidings of the gospell vnto vs hee will not giue vs libertie nor affoord vs any comfort hee came not to call vs neither will hee saue vs. So our Sauiour professeth Math. 18.11 that he came to saue that which was lost and to fetch home the wandring sheepe If therefore wee bee not lost in our selues wee shall neuer bee found of Christ if wee doe
the condition of the promises faith and repentance and all the promises of the Gospell belong vnto thee though thou were the greatest sinner that euer liued For whereas it may be obiected that the sinne against the holy Ghost is vnpardonable we are to know it is not so much in regard of the hainousnesse of the sinne as that because it is alwaies seuered and disioyned from faith and repentance God denying these his graces to those who vpon desperate malice haue made a generall Apostasie and haue persecuted the knowne truth So that if it were possible for them to repent and beleeue it were possible also that they should be saued Seing therefore the promises of the Gospell are generall excluding none let not any man who is laden with the burthen of his sinnes exclude himselfe through his want of repentance and infidelitie for though their other sinnes are grieuous yet this is more hainous and damnable then all the rest For whereas the Lord saith that he wil extend his mercy vnto all who come vnto him if wee reply no he will not extēd it vnto me because I am a grieuous sinner what do we els but contradict the Lord and giue truth it selfe the lie not giuing credit to his word and promises And therefore let vs take heed that wee do not so aggrauate our sinnes as that in the meane time wee extenuate and derogate from Gods infallible truth CHAP. XXXV Of other arguments drawne from the persons in the Trinity § Sect. 1 ANd these are the arguments which are drawne from the nature of God Reasons drawne from the first person God the father whereby we may be assured of the remission of our sinnes there may also other arguments bee drawne from euery person of the Trinitie First God the father hath created vs of nothing euen according to his own image and when wee had defaced this his image in vs and made our selues slaues to Sathan he so tenderly loued vs his poore miserable creatures that he spared not his dearely beloued onely begotten Sonne but sent him into the world to take our nature vpon him that therein he might suffer all misery and affliction and lastly the cursed and bitter death of the crosse that so he might satisfie his iustice for our sinnes perfect the worke of our redemption And this the Euangelist witnesseth Iohn 3.16 Al which loue the Lord shewed vnto vs euen for his owne names sake when we neither deserued it nor yet desired it for we were bondslaues vnto Sathan and well contented to liue in his bondage wee were children of wrath and dead in our sinnes yea wee were enemies vnto God and all goodnesse And therefore if our mercifull God so loued vs whilest we were in loue with our sinnes at league with his enemie Sathan at enmitie with him that hee sent his dearely beloued and onely begotten Sonne to dye for vs that by his death and bloudshed hee might redeeme and saue vs out of this miserable estate how much more will he now receiue vs to mercy and pardon and forgiue our sinnes if we seeke and sue for grace if hee loued vs so dearely when we hated him and sought al means of reconciliation when wee were professed enemies against him how much more will hee receaue vs into his fauour when as we earnestly desire to be reconciled If he so loued vs that he sent his Sonne to die for our sinnes how much more will he remit those sinnes for which hee hath satisfied when as with harty sorrow we doe bewaile them and earnestly desire to be freed from them if he hath giuen his Sonne to mankind to this end that hee should saue and redeeme repentant sinners why should any doubt of their redemption and saluation if they turne vnto him by vnfained repentance and lay hould on Christ by a liuely faith and if he haue giuen vs his chiefe Iewell hiw onely begotten and best beloued Sonne and that when wee were his enemies what will he denie vs when in Christ we are reconciled vnto him and become his friends And thus the Apostle reasoneth Rom. 5.8 God saith he setteth out his loue towards vs seeing that whilest we were yet sinners Christ died for vs. 9. much more then being now iustified by his bloud we shal be saued from wrath through him 10. For if we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shal be saued by his life § Sect. 2 Secondly wee may drawe most firme argumentes to strengthen our assurance of the remission of our sinnes from the second person in trinitie our Sauiour Iesus Christ Reasons drawne from the 2. person God the sonne for first hee is our Sauiour and redeemer 1. Because he came into the world to saue sinners who therefore came into the world that hee might saue and redeeme vs out of the captiuitie of our spirituall enemies sinne death and the diuell and that hee might satisfie his fathers iustice obtaine the remission of our sinnes and reconcile vs vnto him Though then our sinnes be many and grieuous this should not hinder vs from comming to Christ by a true faith and firme assurance that in him wee shall haue the remission of our sinnes and be receaued into Gods loue and fauoure nay rather this should bee a forceible argument to mooue vs to seeke his helpe when wee find our selues in a desperate case destitute of all meanes whereby wee may attaine vnto saluation seeing our Sauiour Christ came into the world to saue such as were lost in themselues and inthralled in the miserable bondage of sinne and Sathan And this is euident by the scriptures Matth. 9.13 our Sauiour professeth that he came not to call the righteous but sinners to repentance and Luke 19.10 The sonne of man is come to seeke and to saue that which was lost 1. Tim. 1.15 This is a true saying and by all meanes worthie to bee receiued that Iesus Christ came into the worlde to saue sinners the apostle also affirmeth that our Sauiour Christ hath quickned vs who were dead in our sins trespasses Eph. 2.1.5 And our sauiour Christ Matth. 11.28 doth not only call vnto him smal sinners but those who are heauy ladē with an intollerable waight or sin promising that he will ease them Seeing therefore hee came into the world to saue and redeeme grieuous and hainous sinners and to giue life vnto those who were euen starke dead in their sinnes seeing also hee calleth and inuiteth such vnto him as are heauily laden with an intollerable waight of wickednesse and promiseth to ease them let vs not excuse our selues from comming because our sinnes are hainous and grieuous but therefore let vs the rather goe vnto Christ because wee had need of his helpe If a man being loded with a waightie burthen should refuse the helpe of a friend both able and willing to ease him because his burthen is very heauie
our stonie hartes and giueth vs hartes of flesh as hee promiseth Ezec. 11.19 And breaketh vp these fallow grounds fit in themselues to bring forth no fruite but weedes and thistles that so they may bee prepared to receiue the seed of his word and bee made fruitfull in all grace And thus our stubborne rebellious hartes are softened when as we particularly apply vnto our selues the doctrine of the law wherby first wee come to the knowing and acknowledging of our finnes original and actual Secondly our hartes are pricked and our consciences wounded by apprehending and applying to our guiltie soules the curse of the lawe the anger of God and those feareful punishments prepared for the wicked Thirdly seeing this our miserie and finding no means of our owne how wee may come out of this wretched estate wee are brought to despaire of our own strength righteousnesse and satisfaction finding them of no vertue for our iustification By all which being throughly humbled and cast downe in our selues the Lorde by the preaching of the gospel doth reueale vnto vs a way how we may escape out of this miserable estate by applying vnto our selues Christ Iesus and all his meritts and obedience by a true and liuely faith after which the humbled sinner seeing his owne wants and miserie by the lawe and perceiuing that our sauiour Christ is so rich in meritts that hee can cansily supply all his defects and so gratious and powerfull that hee can and will free him out of his wretchednesse he doth plainely discerne that hee standeth exceedingly in need of Christ Iesus and his righteousnesse After which sense of his owne wantes there is begott in him an carnest and hungring desire to bee made partaker of Iesus Christ his righteousnesse meritts obedience and of all those inestimable benefitts which are purchased by them And lastly hee is mooued to appeale from the sentence of the law to the throne of grace pleading not his owne righteousnesse or satisfaction but Christs meritts and obedience The third and last meanes of our effectuall calling is a true and liuely faith The 3. meanes whereby we apprehend Christ Iesus and all his benefitts giuen and applyed vnto vs by Gods spirite resting vpon him alone for our iustification and saluation .. § Sect. 4 That all 〈◊〉 find the former meanes powerfull in them are effectually called And these are the meanes of our effectuall calling which whosoeuer hath found powerfull working in themselues for their conuersion after the manner before spoken of they may most certainely assure themselues that they are effectually called and are alreadie partakers of Iesus Christ and all his benefites If therefore the Lorde whilest wee did lye frozen in the dregs of our sinnes without all desire of grace or meanes to escape our sinnes without all desire of grace or meanes to escape out of our miserie hath vouchsafed vnto vs the misterie of his holy word if by the law hee hath reuealed our sinnes vnto vs and the punishmentes due vnto them and if by the gospell hee hath shewed vs the way how we may come out of this miserie if by the inward cooperation of his holy spirit he hath opened our deafe cares and with this precious eyesalue hath annointed the blinde eies of our vnderstandings so that we haue attentiuely heard and in some measure vnderstoode those principles of our christian religion which haue in the misterie of the worde beene deliuered vnto vs if our hartes haue beene softened and pearced and our consciences wounded with the sight and sense of our sinnes if disparing in our owne strength righteousnesse and all other meanes of our owne wee haue gone out of our selues and rested and relied vpon Christ Iesus alone for our iustification and saluation then are wee without all doubt effectually called and are in the number of Gods church and people to whom the promises of grace doe appertaine § Sect. 5 That we may know that we are effectually called by considering the seuerall parts thereof Secondly we may come to the knowledge of our effectuall calling by considering the seuerall parts thereof The first is our selection and separation out of the corrupt masse of mankind whereby it commeth to passe that though wee be in the world yet we are not of the world and therefore wee neither loue it nor the world vs and this our Sauiour sheweth Ioh. 15.19 If saith he hee were of the world the world would loue his owne but because yee are not of the worlde but I haue chosen you out of the world therefore the world hateth you 1. Ioh. 2.15 and the apostle Iohn affirmeth that if any man loue the worlde the loue of the father is not in him 1. Ioh. 2.15 and the apostle Iames telleth vs that the amitie of the world is enmitie with God Iam. 4.4 and therefore whosoeuer will bee a friend of the worlde maketh himselfe the enemie of God If therefore our loue and affectiōs be weaned in some good measure from the world and fixt on spirituall and heauenly things if wee cease to be citizens of the world Phil. 3.29 and begin to haue our conuersation in in heauen from whence wee looke for a sauiour euen the Lorde Iesus Christ and if the world beginne to hate and scorne vs then may we be assured that wee are seuered from the world and intertained into Gods church and familie § Sect. 6 Sathans tentation answered whereby he perswadeth the christian that he loueth the world and the world him But here the tempter will obiect that by this it plainely appeareth that wee are not yet effectually called nor seperated from the world because we still loue the world affecting and desiring the vaine pleasures honoures riches thereof yea and also loue those who are meere worldlings and on the other side the world also loueth vs giuing vs good countenance and performing other duties vnto vs. For the answering of which suggestion we must distinguish betweene our selues and our selues for whilest we continue in this life wee are partly flesh and partly spirit and as there is great enmitie betweene the spirit and the world so is there great amitie betweene the world and the flesh So farre forth therefore as wee are still carnall and corrupt fleth the world loueth vs but as much as is spirituall and regenerate so much the world hateth and abhorreth Moreouer we may generally be considered as men or more specially as we are Christian men in the first respect the world that is wicked worldlings may loue vs for some naturall partes or meere morall vertues or els in common humanitie as members of the same ciuill or politicke body but as wee are Christians who haue giuen our names vnto God diuoted our selues to his worship and seruice the world hateth vs and our profession religion and all the fruits and exercises of sanctification and holinesse so that though in other naturall worldly and more ciuill respects
it loueth vs yet in regard of our regeneration and the fruites thereof it cannot indure vs and our companie and conuersation is exceeding tedious irksome and vnpleasant So on the other side whereas Sathan obiecteth that we loue the world that is carnal worldly men we may answere that euen as we are regenerate it is lawfull to loue them in the same respects which they loue vs namely as they are men the excellent creatures of God as they are indued with excellent naturall giftes or morall vertues as they are of the same ciuill body or kinred or as they haue beene vsed of God as his instruments for the bostowing of any his benefits vpon vs in which respects louing them we may notwithstanding with a true zeale hate abhorre their vices their carnall worldlinesse prophane irreligion and wicked conuersation Neither will religion make vs to lay aside all humanitie and transforme vs into some brutish or rather diuelish Timon who was a hater of men For euen our sauiour Christ himself who was wholy exēpted from sinne notwithstanding loued the worldly yong man for some good things he saw in him though he were not religious yea though he were so carnall that hee preferred his vaine and vncertaine riches before the saluation of his soule as appeareth Mark 10.21.22 So also he vsed all humanitie and ciuill conuersation euen amongst the Publicans and sinners that he might haue the better opportunitie of conuerting all those who belonged to Gods electiō And therfore we need not feare to follow Christs example so it be with the same holy affection For we also must indeauour to gaine those vnto Christ who are without and by our holy cōuersation giue them occasion of glorifying God in the day of their visitation as the apostle exhorteth vs 1. Pet. 2.12 which we can neuer doe by hatred rough seueritie and sinicall inhumanitie but with louing curtesie vpright behauiour gentle admonitions and charitable reprehensions But if through our corruptiō we giue sathan occasion further to obiect that vnder these pretences we set our harts too much vpon the world louing worldings more then those who are of the houshould of faith and more delighting in their vaine conuersation for outward respects then in the companie of the faithfull if not alwaies yet oftentimes we are to answere that though these be sinnes in vs and notable signes of our great corruption yet are they no stronge arguments that we are not yet effectually called or truely seuered frō the world for as much as we are not wholy seperated frō the world but only so much of vs as is spirituall and regenerate so that it is no meruaile if the the flesh and vnregenerate part still loue the world be-because it is still worldly but if in the inner man wee hate this loue and striue to bridle yea to mortifie it if we are truly sory and displeased with our selues for this as for other sins and labour to refourme it wee may be assured that the spirite of God is in vs which hath seuered vs from the world ioyned vs to the body of Iesus Christ § Sect. 7 The like also may be answered concerning the loue of worldly things honours riches and pleasures How far forth we may loue worldly things we may loue them as they are the blessings of God and desire them so farr foorth as they are temporall benefitts and furtherances or at least no hinderances in the workes of holinesse and righteousnesse we may so loue them as that in the meane time our loue be subordinate to the loue of God our brethren spirituall things But if our loue passe these limitts it is corrupt and carnall yet no vndoubted argument to proue that we are not effectually called if we are displeased with it and labour against it though oftētimes we are ouercome therewith through the violence of our carnall affections and the corruptions of the flesh yet if wee hate this sinne in the inner man if wee entertaine through violence and not with affection and delight if it dwell in vs but doe not raigne in vs if but sometimes it gett the vpper hand and doe not continually ouerrule vs it is no more wee that doe it but sinne that dwelleth in vs that is the old man and corrupt flesh which whilest wee liue in this life will beare some sway in vs. That the world loueth them not whō Sathan hateth Lastly when as Sathan assaulteth the poore christian with his tentations perswading him that he is not yet called nor separated from the wicked world because it loueth him he may well suspect his argument of falshood for Sathan doth not hate those whom the world loueth but by his continuall assaulting of the weake christian and his dayly labouring to bring him through the violence of his tentations to vtter destruction it manifestly appeareth that Sathan like a mortall enimie deadly hateth him and therefore it is not likely that he is beloued of the world though it may for a time fawne vpon him that by pretending loue and friendshipp it may worke him the greater mischiefe § Sect. 8 The second part of our effectuall calling is the mutuall donation of God the father Of the second part of our effectuall calling whereby he hath giuen Christ Iesus vnto vs to be our sauiour and redeemer and vs vnto Christ to be saued and redeemed by which also wee may proue that we are effectually called For this gift is mutuall and reciprocal and therefore the one doth clearely proue the other so that if we can haue any assurance that Christ is giuen vnto vs then may we also be assured that we are giuen vnto Christ and contrariwise if we haue any assurance that we are giuen vnto Christ then may we be also assured that Christ is giuen vnto vs and consequently that wee are effectually called for this mutuall donation is one parte thereof Now wee may bee assured that Christ is giuen vnto vs if wee beleeue in him resting vppon him alone for our iustification and saluation as appeareth Ioh. 3.16 So God loued the world that hee hath giuen his onely begotten sonne that as many as beleeue in him should not perish but haue euerlasting life and so also we may be assured that wee are giuen vnto Christ if wee heare his voice and follow him as himselfe speaketh Ioh. 10.27 and submitt our selues to bee led and gouerned by his spirit for as many as are led by the spirite of God they are the sonnes of God and whosoeuer are sonnes are heires of God and heires annexed with Christ as it is Rom. 8.14.16 How those that are giuē to Christ keep his word But here Sathan will obiect that those who are giuen vnto Christ haue kept his word as himself also affirmeth Ioh. 17.6 How therefore will he say canst thou be assured that thou art one of those who are giuen vnto him seeing thou keepest it not but continually transgressest his
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that
more sure to perseuer in that grace which we haue receiued vnto euerlasting life than Adam in the state of innocencie for he stoode by his owne strength which though it were great yet it was finite but we by the almightie power of God he by the vertue of his owne free will which was mutable and subiect to alteration but we by the will of God which being immutable admitteth of no change § Sect. 3 But let vs come more specially to speake of this maine controuersie betweene the true Christian and the enemies of his saluation the state whereof standeth thus The state of the Controuersie whether hee that is elected in Gods eternall counsaile and is effectually called that is seuered from the world giuen to Christ and ingrafted into Christ by the spirit of God and a liuely faith iustified sanctified and indued with the sanctifying gifts and graces of Gods spirit may after all this fall away lose the spirit of God and the graces thereof and become as prophane and wicked as euer he was before his conuersion lose also his iustification be cut off from the bodie of Christ and finally become a reprobate This the enemies of our saluation affirme but we denie as being a thing impossible not in regard of our owne strength constancie or great measure of grace which wee haue receiued but in respect of Gods will and power who vpholdeth vs Christs intercession who prayeth for vs and Gods holy spirit alwaies dwelling in vs wherby we are so strengthened and confirmed that al the power of hell cannot preuaile against vs. § Sect. 4 This our assertion we will first confirme by vnfallible reasons The first argument grounded vpon Gods wil considered in his decree of election and afterwards answere the contrary obiections which are made against this truth by the enemies of our saluation The reasons which may be alledged for this purpose are many the first sort are taken from Gods owne nature as it is described in his word and exercised in his workes towards vs. As first we may be assured of our perseuerance because it is grounded vpon Gods will which may be considered either in his secret counsaile and decree of election or in his will reuealed in his word From the first wee may thus reason Whomsoeuer the Lord in his eternall counsaile hath elected to euerlasting life they shall most certainly be saued and perseuere in the meanes tending thereunto which are no lesse contained in Gods decree than our saluation it self But the Lord in his eternall counsaile hath elected all the faithfull vnto eternall life And therefore nothing can hinder their saluation nor yet their perseuerance without which it is impossible they should be saued The first part of this reason is cleere and manifest for not to effect that which one hath decreed and purposed argueth either impotencie and want of power or vnconstancie neither of which without blasphemie can bee ascribed vnto God Iere. 32.17 Psalm 115.3 for there is nothing hard vnto him Iere. 32.17 but he doth whatsoeuer he will Psal 115.3 Matth. 19.26 Iob. 42 2. yea euen those things which vnto men are impossible are possible vnto him Mat. 19.26 for he can doe all things Iob 42.2 Neither is the will of God mutable for this argueth a want of wisedome Psal 145.5 whereas his wisedoms is infinite and knoweth no end Psal 145.5 and hee perfectly seeth and knoweth all things in one view Heb. 4.13 past present and to come Heb. 4.13 and therfore we may conclude with the Apostle that the purpose of God in his election remaineth sure Rom. 9.11 Rom. 9.11 and the foundation of God that is his vnchangeable decree continueth firme 1. Tim. 2.19 and hath this seale The Lord knoweth who are his 2. Tim. 2.19 Whosoeuer then are elected they shall most certainly be saued neither is it possible that they should fall away as our Sauiour implieth Matth. 24.24 whereas he saith that the false Prophets should shew such great signes that if it were possible they should deceiue the very elect Noting hereby that this is altogether a thing impossible that they should be deceiued and seduced with false Christs and false Prophets The second part of this reason namely that all the faithfull are elected is also of most vndoubted trueth for whosoeuer haue a true faith they are iustified whosoeuer are iustified are also effectually called elected and shall be glorified What said I shall be nay are alreadie glorified as the Apostle affirmeth Rom. 8.30 to note the vndoubted certaintie of their saluation Rom. 8.30 Moreouer the Apostle maketh faith an inseparable fruite of our election and proper and peculiar vnto the elect Tit. 1.1 Act. 13.48 calling it the faith of Gods elect Tit. 1.1 And Act. 13.48 it is said that as many as were ordained vnto eternall life beleeued where hee maketh Gods election the cause of faith And contrariwise our Sauiour telleth vs that they beleeue not Ioh. 10.26 who are not his sheepe Ioh. 10.26 So that it is manifest that those who beleeue are elected and those who are elected shall be saued § Sect. 5 The second reason may be taken from his wil reuealed in his word for whatsoeuer God thus willeth that shall most certainly come to passe The second reason grounded on his will reuealed Ioh 6.39.40 but God willeth that all should haue euerlasting life whom he hath giuen to Christ in which number are all those who are effectually called as our Sauiour testifieth Ioh. 6.39 And this is the fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp again at the last day And he willeth likewise that he that beleeueth in the sonne should be saued as it is vers 40. And therefore those who are effectually called and beleeue in Christ cannot possibly perish but shall most certainly haue eternall life § Sect. 6 The third reason may bee taken from the constancie and immutabilitie of God both in his loue towards vs The third reason taken from Gods immutabilitie in his loue and also in his gifts In the former respect wee may thus reason Whomsoeuer the Lord loueth with a constant and immutable loue those shall most certainly be saued seeing it is the nature of loue to desire the good of the partie beloued and to seeke his welfare as much as it can but the Lord loueth his faithfull ones with a constant and perpetual loue as himselfe testifieth Iere. 31.3 Iere. 31.3 I haue loued thee with an euerlasting loue therefore with mercie haue I drawne thee So Ioh. 13.1 Forasmuch as he loued his owne which were in the world Ioh. 13.1 vnto the end he loued them And therefore all the faithfull may assure themselues that they shall be saued and being once assured of Gods loue they may with the Apostle bee vndoubtedly perswaded that nothing in the world shall
from the world and ingrafted as liuely members into the bodie of Christ Iesus Motiues to perswade to the diligent hearing of Gods word The first motiue Let vs therefore strongly arme our selues against this temption as being most pernitious vnto our owne soules and to this end let vs briefly consider of some reasons whereby wee may be stirred vp diligētly to frequent Gods holy assemblies to be made partakers of this heauenly ambassage First therefore were are to know that the ministerie of the word is Gods owne ordinance which he hath instituted and ordained for the gathering together of the Saints and building the bodie of his Church Eph. 4.11.12 as appeareth Eph. 4.11.12 Neither doth he vse ordinarily any other meanes especially where this is to bee had for the true conuersion of his children and for the working of the sanctifying graces of his spirit in them And therefore though he could by extraordinary meanes haue sufficiently instructed the Eunuch in the waies of saluation yet he would not but rather vseth his owne ordinance and sendeth Philip to preach vnto him Act. 8. Though hee could haue illuminated the eyes and vnderstanding of Paul Act. 8. Act. 9.6.17 by the immediat worke of his spirit yet hee chose rather to send him to Ananias Act. 9.6.17 Though hee could by the ministerie of his Angel haue sufficiently infourmed Cornelius in things necessarie to saluation yet he would not offer so great disparagement to his owne ordinance Act. 10.5.6 and therefore he causeth him to send for the Apostle Peter Act. 10.5.6 And therefore if wee would haue any assurance of our effectual calling and true conuersion vnto God let vs with all care all diligence heare the word of God preached vnto vs. The second motiue Secondly let vs consider that it is euen God himselfe who speaketh by the mouthes of his Ambassadours and that they come not in their owne names but in Christs stead to intreate vs that we would be reconciled vnto God 2. Cor. 5.20 as it is 2. Cor. 5.20 that though they bee but earthen vessels yet they bring from the world and is yet hid to those that perish 2. Cor. 4.7 2. Cor. 4.7 And hēce it is that the Prophets being to pronounce their prophecies still begin with The word of the Lord and Thus saith the Lord and God himselfe sending Ieremie to preach saith that he had put his words into his mouth Iere. 1.9 Iere. 1.9 Whosoeuer therefore refuse to heare the word of God preached refuse to heare the Lord himselfe as our Sauiour plainly affirmeth Luk. 10.16 He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and what hope can they haue of comming vnto God who cannot endure to heare his voyce calling them vnto him § Sect. 3 Thirdly The third motiue 2. Cor. 5.18 the titles which are giuen vnto the word in the Scriptures may serue as strong arguments to moue vs carefully to heare the same for it is called the ministerie of reconciliation whereby we are reconciled vnto God 2. Cor. 5.18 and therefore without it there being no other ordinarie meanes of reconciliation we remaine still Gods enemies It is called the Gospell of peace Eph. 6.15 Eph. 6.15 without which wee haue neither peace with God nor the peace of conscience It is called the word of grace Act. 14.3 and 18.32 because it is the meanes whereby the Lord deriueth vnto vs his grace and mercie Act. 14.3 and all the spirituall graces of his sanctifying spirit Phil. 2.16 Act. 13.26 It is called the word of life Phil. 2.16 and the word of saluation Act. 13.26 because it is the meanes wherby we are saued out of the hands of spirituall enemies and are certainly assured of euerlasting life and happinesse Matth. 13.44 It is called the kingdome of God Matth. 13.44 because thereby we are brought first into the kingdom of grace and afterwards into the kingdome of glorie It is that heauenly seede whereby we are begotten vnto God in which respect the ministers thereof are called spiritual fathers 1. Cor. 4.15 1. Cor. 4.15 and therefore without it wee can neuer be regenerated and borne vnto God It is the foode of our soules euen milke for babes 1. Cor. 3.2 Heb. 5.12 and strong meate for men of ripe yeares 1. Cor. 3.2 Heb. 5.12 whereby we are nourished vnto euerlasting life and therefore let vs not refuse this heauenly foode like waiward children when our heauenly father offreth it vnto vs for so our soules being hunger-starued nothing can follow but eternall death and destruction It is the phisicke of our soules whereby being sicke in sinne they are cured and restored for as Christ is our heauenly physition so is his word the potion which hee giueth to purge vs from our corruptions and the preseruatiue which confirmeth vs in health and preserueth vs from the leprous infection of sinne yea this physick is so soueraigne that though with Lazarus were haue lien dead in our graues foure daies that is continued long in our naturall corruptions yet this physicke being applied will raise vs vp to newnesse of life and therefore those who neglect this diuine physicke are subiect to all infection of sinne and being infected can neuer attaine to their health againe It is the square and rule of our liues from which we must not decline neither on the right hand nor on the left Deut. 5.32 Deut. 5.32 and therefore without it our workes must needs be crooked in Gods sight It is a lanthorne to our feete Psal 119.105 and a light vnto our paths Psal 119.105 whereby wee are guided in the waies of holinesse and righteousnesse which leade vs to euerlasting happinesse which being taken away we shall walk in darknesse and be euery step readie to fall into sin and eternall destruction It is the sword of the spirit wherewith we defend our selues and offend our spirituall enemies Eph. 6.17 Eph. 6.17 which being neglected or not skilfully vsed we shall lie open to all thrusts and blowes and be easily ouercome In a word it is profitable for all vses as being the onely ordinarie meanes ordained to conuey vnto vs all good and to preserue vs from all euill and therefore great folly it is for any man to contemne it or to preferre before it vaine pleasures or trifling commodities which also are momentanie and vncertaine § Sect. 4 Fourthly The fourth motiue the manifold benefits which by the word of God are deriued vnto vs may serue as a strong argument to stirre vs vp to the diligent and carefull hearing thereof for first thereby we become true members of the Church out of which there is no saluation and being ingrafted into the body of Christ are made partakers of all his benefits And this appeareth Eph. 4.11.12 Eph. 4.11.12 where the Apostle sheweth that the end of the ministerie is for the gathering together