an idle oath or his Sabbaoths by following their pleasures or by doing the workes of their callings and yet the same men after they haue fallen into wicked companie who haue inticed them by their words and euil examples to taste of the world and the vanities therof will not sticke to sweare with the swearer and follow their pleasures on the Lords Sabbaoth with the most prophane so hard a thing it is to resist the world when it fauneth on vs. § Sect. 2 But how hard soeuer it seemeth to flesh and bloud How we must resist the temptations of prosperitie yet must wee oppose our selues against this enemie also for without a fight wee can neuer obtaine victorie and without victorie we shall neuer receiue the crowne of glorie And to the end that we may be prouoked to fight against the world and the vanities thereof we are to know that though it faune vpon vs yet it is our mortall enemie though it flatteringly professe it selfe our friend yet in truth it fighteth against our soules vnder Sathans banner for hee is the prince thereof Ioh. 12.31 though it haue hony in the mouth Ioh. 12.31 yet there is deadly poyson in the taile for the end thereof bringeth destruction though it offer vs many pleasing things to allure vs yet they are but baites which intice vs to come within the compasse of Sathans nets of perdition Let vs consider that though it maketh a shew and seemeth a pleasant place like the paradise of God yet it is a Sodome of sinne which one day the Lord will destroy with fire and brimstone Gen. 13.10 and therfore let vs with righteous Lot haste out of it neuer turning back with a desire to enioy the vanities thereof for the world wholy lieth in wickednesse as it is 1. Ioh. 5.19 1. Ioh. 5.19 Let vs remember that it is impossible to serue God and this Mammon Matth. 6.24 1. Ioh. 2.15 Mat. 6.24 to loue the world and God also For if any man loue the world the loue of the father is not in him 1. Ioh. 2.15 and as the Apostle Iames telleth vs The amitie of the world is enmitie with God and whosoeuer will be a friend of the world Iam. 4.4 maketh himselfe the enemie of God Iam. 4.4 Neither let vs desire the loue of the world for it loueth those onely which are her owne as for those whom Christ hath chosen out of it Ioh. 15.19 those the world hateth nay therefore hateth them because Christ hath chosen them as it is Ioh. 15.19 Let vs remember that it wil be to smal purpose to enioy these worldly pleasures of sinne for a season and in the end plunge our selues into euerlasting death that the worlds musicke is but the Syrens song which allureth vs to make shipwrack of our soules on the rockes of sinne and while it tickleth the eare it woundeth vs to the very heart that though the cup which it offereth be of gold and the drinke sweete in taste yet it is deadly poyson in operation for they that drinke thereof are so lulled asleepe in pleasures and securitie that they neuer awake out of their spirituall lethargic or if they doe yet like Sampson without strength to resist the spirituall Philistines after the world like Dalila hath lulled them a while in her lap of carnall pleasures Let vs remember that they who drinke of this cup of voluptuous vanities must afterwards drinke of that cup spoken of Psal 75.8 that is Psal 75.8 that is the cup of Gods wrath and shall be tormented in fire and brimstone for euermore Apoc. 14.10 as it is expounded Apoc. 14.10 Let vs remember that the worlds chiefe good is vncertaine in getting and momentanie and mutable in the possession it being euery day readie to leaue vs or wee to leaue it Lastly let vs remember that for this short inconstant and vaine ioy we lose an eternall waight of vnspeakable glorie and plunge our selues into grieuous and endlesse miserie What therefore will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Mark 8.36 Mark 8.36 And if wee haue these meditations continually running in our mindes then shall we easily stop our eares at the first hearing of this Syrens song then shall we constantly go forward in our pilgrimage towards our heauenly home and though honours stand before vs riches on the one hand pleasures on the other alluring vs to enter into the broad way which leadeth to destruction yet shall we not forsake the straight path which leadeth vnto life euerlasting how vnpleasant soeuer it seemeth to flesh and bloud § Sect. 3 But if the world cannot thus preuaile then doth she turne her smiles into frowns How the world tempteth by aduersitie her allurements into threats her beds of pleasures into miseries and afflictions her glorious offers of honours and riches to proude menacings of pouertie and ignominie all which being terrible in the eyes of flesh and bloud so farre preuaile with some that they moue them to make shipwracke of faith and a good conscience and being wearie in trauailing through this desart and vnpleasant wildernesse vnto the land of promise they desire to returne back into the bondage of the spirituall Pharaoh that they may quietly sit by the flesh-pots of Egypt Numb 11.5 and glut themselues with the cucumbers and pepons of carnall pleasures that is they chuse rather to walke in the broad way which leadeth to destruction because it is delightfull than in the narrow way which leadeth to euerlasting life because they must passe through the briars of affliction and thornes of tribulation before they can receiue the crowne of glorie they preferre the pleasures of sin for a season before the recompence of reward which God hath promised euen the eternall ioyes of the kingdome of glorie So vnpleasant a thing it is for flesh and bloud to denie it selfe and to take vp the crosse and follow Christ But though the world be farre more terrible to looke vpon when it frowneth then when it fawneth yet is it farre lesse dangerous For oftentimes this poyson of aduersitie is so tempered and corrected with those holesome preseruatiues of faith hope patience and humilitie that in steed of killing vs it doth but purge away our corrupt humours of sinne though the world whip vs yet thereby it correcteth vs and makes vs better though it burne vs in the fire of afflictions yet it doth not consume but rather refine vs from our drosse though like a stormie winde it shaketh vs yet in steed of blowing vs downe it causeth vs to take more deepe roote in all vertue and goodnes in a word as it plaieth the schoolmaster in scourging vs so also in instructing teaching vs to know God and to know our selues to know the vanitie of the world and to labour after a more permanent felicitie § Sect. 4 Notwithstanding How we are to
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
spirit working in vs for by nature wee are dead in our sinnes and the children of wrath as well as the vnbeleeuing heathen or most prophane worldling Eph. 2.1.3 Eph. 2.1.3 By nature we are not able so much as to thinke a good thought or to will that which is good no more than those who remaine in the state of condemnation as appeareth 2. Cor. 3.5 Phil. 2.13 but it is our Sauiour Christ 2. Cor. 3.5 Phil. 2.13 Eph. 3.25.26 who so loued his Church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word c. as it is Eph. 5.25.26 So that when we haue attained to the highest measure of sanctification that wee can possibly attaine vnto we must in all humilitie confesse with Paul 1. Cor. 15.10 that by the grace of God we are that we are as it is 1. Cor. 15.10 Neither must wee attribute any thing in the worke of our saluation vnto our sanctification and good workes but ascribe all to the free grace and vndeserued loue of God in Christ whereby we are sanctified and stirred vp to new obedience who were altogether polluted yea dead in our sinnes so that our sanctification and worthinesse is not the cause of Gods loue and mercie towards vs but his loue and free goodwill is the cause of our sanctification and maketh vs who were vnworthie in our selues worthie in Christ of his loue and fauour And therefore we must not measure Gods loue by our worthines and abundance of grace as being a cause thereof nor despaire of his fauour and mercie when wee see our vnworthines and weaknes in sanctifying graces for these are no causes of his loue but effects and consequently when wee want them altogether though there be no cause of hope whilest we remaine in this state yet wee are not vtterly to despaire for the time to come seeing the Lord in his good time may begin his good worke in vs and when it is begun and we haue receiued the least measure of sanctification euen a desire and holie endeuour to liue in holinesse and righteousnesse wee may be assured that it is Gods worke which he hauing begun will finish and accomplish Phil. 1.6 according to that Phil. 1.6 In the meane time let vs possesse our soules with patience and with a quiet and peaceable minde labour after the increase of grace vsing all good meanes ordained of God for this purpose submitting our selues in regard of the measure of grace which wee doe desire to his good will and pleasure who will dispose of all so as shall be most for his glory and our good And in any case let vs beware that wee doe not so impatiently and violently desire encrease of more grace as that in the meane time we forget to be thankfull to God for that wee haue turning our songs of praise for Gods great benefits into murmuring and repining Let vs not be like vnto rich misers who haue their mindes so intent vpon the getting of that riches they haue not as that they forget to enioy and take comfort of that they haue let vs not resemble those vnthankful men who when they haue receiued many benefits doe still desire more and when their desires are not presently satisfied vngratefully murmure against their benefactors as though they had receiued nothing but let vs make vse of those graces which we haue receiued to Gods glory our comfort let vs desire more that we may more glorifie him with his own gifts and though our desires be not presently satisfied let vs not fall into impatiencie but submit our selues vnto his goodwill and pleasure and be truly thankfull for that portion of grace which it hath pleased him of his abundant mercie to bestow vpon vs. § Sect. 6 Lastly Our owne worthinesse no cause of our saluation Rom. 6.23 Eph 2.8 Tit. 2.11 our saluation it selfe dependeth not vpon our owne worthinesse but vpon Gods free mercy and vndeserued loue for saluation is the free gift of God and not the wages of our owne worthinesse as death is the wages of sinne as appeareth Rom. 6.23 And wee are saued by grace through faith and that not of our selues it is the gift of God as it is Eph. 2.8 And the Apostle telleth vs Tit. 2.11 that the grace of God bringeth saluation and teacheth vs to denie vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world so that our forsaking sinne and imbracing holinesse and righteousnesse is not the cause of our saluation but the grace of God by which all these effects are also wrought in vs. But most plaine is that of the Apostle 2. Tim. 1.9 where he excludeth our owne workes and worthinesse 2. Tim. 1.9 to the end he might ascribe the whole worke of our saluation to Gods grace and goodwill Who hath saued vs saith he not according to our workes but according to his own purpose and grace So Tit. 3.5 Not by the works of righteousnesse which we had done Tit. 3.5 but according to his mercie he saued vs by the washing of the new birth and renuing of the holy Ghost Seeing therefore Gods loue is not grounded vpon our owne worthinesse seeing he electeth redeemeth calleth iustifieth sanctifieth and finally saueth vs of his meere mercie and free goodwill without any respect of our owne merits or good workes let vs not restraine the infinite loue of God to our deserts nor measure his vnmeasurable goodwill by the short ell of our owne merits but as the Lord hath freely loued vs so let vs acknowledge his free and vndeserued loue and relie wholy thereupon notwithstanding our vnworthinesse seeing our worthinesse is no cause of his loue but it is his loue which maketh vs and will surely make vs worthie to be beloued if we rest wholy vpon him in Christ by a true and liuely faith For so much as we despaire in respect of our own vnworthinesse so much would wee ascribe to our owne worthinesse and looke how much we attribute vnto our selues in the worke of our saluation so much wee detract from Gods free mercie and Christs merit and therefore let vs humbly acknowledge our owne vnworthinesse and become nothing in our own eyes that we may wholy rely vpon God that hee may bee all in all For well worthie are we to thirst if wee leaue the fountaine of liuing waters and dig vnto our selues broken cesternes which will hold no water Iere. 2.13 well worthie are we to fall into the gulfe of despaire if we forsake the firme pillar of our saluation Gods mercie and Christs merit relying and resting vpon the broken staffe of our owne righteousnesse well worthie are we to be damned if wee enuie the Lord the praise and glorie of our saluation desiring rather to ascribe it vnto our selues § Sect. 7 But here the tempter wil obiect that God is iust and
XIIII Sathans temptations concerning our redemption wherewith he moueth the worldling to presumption answered § Sect. 1 ANd thus haue I shewed what our redemption is The temptation now let vs consider of those temptations of Sathan which he suggesteth into the minds of men whereby he laboreth to depriue them of this great benefit and to keepe them still in his captiuitie or to pul them back againe when they are escaped And these are of two sortes the first leading to securitie and presumption the other to doubting and desperation For if he haue to deale with worldlie men who were neuer truely conuerted vnto God hee laboreth to perswade them that they are redeemed by Christ and therfore though they liue in their sinnes yet they shall bee saued for Christ came into the world to saue sinners but when he assaulteth the true christian who is indeede the redeemed of the Lord then he moueth him to doubt and despaire either of the sufficiencie or of the efficacie of the worke of our redemption wrought by Iesus Christ That he may continue the worldly man in his carnall securitie and fond presumption he vseth two principall reasons the first that the redemption wrought by Christ is vniuersall and effectuall for the saluation of al the world out of which he frameth this temptation Christ hath shed his precious blood and suffered death for all the world and hath redeemed all mankinde which were lost in Adam out of the bondage of Sathan death and hell why therefore shouldest thou be so strict in flying sinne with which thou art so much delighted why dost thou striue against the streame of thy corruptions and wherefore shouldest thou take any great paines in the workes of holines and righteousnes which are so bitter and vnpleasant to thy taste and appetite for Christ came into the world to saue all men and not those onely who are so strict in their waies he came to redeeme the whole world gaue himselfe as a sufficient ransome for all men and therefore doubtlesse he will not lose his labour nor spill his blood in vaine he wil not willingly let any perish whom he hath purchased at so high a rate and redeemed with so deare a price he is also so powrefull that nothing shall be able to pull them out of his hand Ioh. 10.28 as himselfe affirmeth Ioh. 10.28 and so wise that hee would not shed his blood for those whom he would not saue And who can imagine that God who is most iust will impute those sinnes vnto thee for which Christ hath suffered inflict death on thee for whom Christ died and require that debt againe which is alreadie discharged Or who can imagine that God who is immutable should shew such inconstancie as to send his sonne into the world to suffer death for the redemption of those whom hee now will not saue for if he would who could resist his will or withstand his power And therefore if he hath redeemed all surely he will saue all and consequently thee amongst the rest though thou liue as thou list and follow the lusts of thine owne heart for thy sinnes and vnbeliefe cannot make his purpose voyde nor annihilate the worke of thy redemption nay the more thy sinnes abound the more his grace will abound also § Sect. 2 For the answering of which temptation we are to know The answere to the former temptation that vniuersall redemption which is the ground and foundation thereof is an idle dreame of mans braine which cannot be iustified by the word of God which is the touchstone of al truth neither hath our Sauiour Christ redeemed any other than those whom hee effectually calleth vnto the sauing knowledge of their redemption indueth with true faith and vnfained repentance iustifieth sanctifieth and lastly saueth if we respect the purpose of God and the will of our blessed Sauiour although indeede the price he gaue for our redemption was of sufficient value for the sinnes of all the world if it were applied by a liuely faith But because this doctrine hath many enemies Testimonies of Scripture alledged against vniuersall redemption it is not sufficient to propound it vnlesse I proue it and therefore I will shew first by testimonies of scriptures and after by strong reasons that our Sauiour Christ hath died for and by his death redeemed those onely whom hee indueth with true faith and vnfained repentance and not for al the world as they imagine Matth. 20.28 it is said that he came into the world to giue his life a ransome for many Matth. 20.2 and 26.28 and 26.28 that his blood was shed for many for the remission of sinnes And Esa 53.11 that Christ should iustifie many by bearing their iniquities So that he hath not giuen his life a ransome and shed his blood and by bearing their iniquities iustified all but many that is part of all Luk. 2.34 Simeon saith Luk. 2.34 that Christ was appointed by Gods decree for the fall and rising againe of many that is for the fall of many reprobates and the rising againe of many who are elected and therefore not for the redemptiō of all So Christ saith that he layeth downe his life for his sheepe Ioh. 10.15 and therfore not for wolues and goates Ioh. 10.15 and 15.14 for his friends Ioh. 15.14 therfore not for his wicked enemies for vs that is for the companie of the faithfull beleeuers Rom. 8.32.33 and therefore not for the sinagogue of Sathan and wicked vnbeleeuers Rom. 8.32.33 Matth. 1.21 So Matth. 1.21 he is said to be the Sauiour of his people and not of aliants and strangers and to haue giuen himselfe for his Church Eph. 5.25 Eph. 5.25 and not for those who haue no fellowship in the communion of saints that he should die for the nation that is as Iohn saith for al Gods childrē Iewes and Gentils Ioh. 11.52 Rom. 3.22.25.26 Ioh. 11.52 and therfore not for the wicked and the children of Sathan So that Apostle Rom. 3.22 saith that the righteousnes of God that is the righteousnes of Iesus Christ imputed vnto vs by God or the righteousnes of Christ God and man is manifested vpon all and vnto all that beleeue and vers 23. that God hath set forth Christ to be a reconciliation through faith in his blood and verse 26. That he is the iustifier of him which is of the faith of Iesus Where the imputation of Christs righteousnesse reconciliation with God and iustification is restrained to the beleeuers onely And to the same purpose is that of the Apostle Heb. 5.9 Heb. 5.9 where Christ is said to be the author of eternall saluation vnto all that obey him and therefore not vnto them who continue in their rebellion not obseruing his will nor submitting themselues to bee ruled by the scepter of his word And as by these places it is apparant that Christ and his benefits are restrained to the faithfull so also
Christs can neuer perish neither is any able to pull them out of his hands as it is Ioh. 10.28 § Sect. 4 But against this it is obiected In what sense Christ is said to haue died for all men 1. Tim. 2.6 Heb. 2.9 1. Ioh. 2 2. that in the scriptures Christ is said to haue died and to haue giuen himselfe a ransome for all men 1. Tim. 2.6 Who gaue himselfe a ransome for all men And Heb. 2.9 he is said to haue tasted death for all men and 1. Ioh. 2.2 he is said to be a reconciliation for the sinnes of the whole world To which I answere first that these speeches are not to be vnderstood of all and singular men but of all the faithfull which are gathered out of the whole world for the drift of the Apostles is to shew that our Sauiour Christ died not onely for the beleeuing Iewes but for the Gentils also of what countrie nation or condition soeuer they were And so these generall speeches are expounded Ioh. 11.52 where our Sauiour Christ is said to haue died not onely for the Iewish nation Ioh. 11.52 but that also he might gather together in one the children of God which were scattered So also hee is said Reu. 5.9 Reuel 5.9 to haue redeemed vs that is all the faithfull vnto God by his bloud out of euery Sathans temptations grounded vpon the doctrine of c. kinred tongue people and nation and Galat. 3.26 that all are the sonnes of God by faith in Christ Iesus and vers 28. Gal. 3.26.28 That there is neither Iew nor Grecian bond nor free male nor female but all are one in Christ Iesus So that these places are not to be vnderstood of all and singular men but of al beleeuers of what nation or condition soeuer they be For all the promises and benefits promised in the Gospel which is the couenant of grace are to be restrained to the condition of the couenant be they neuer so generall and vniuersall and this condition is sometimes expressed and sometimes vnderstood but neuer excluded So Ioh. 3.16 Ioh. 3.16 So God loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting Rom. 3.22 it is said Rom. 3.22 that the righteousnesse of God by faith in Iesus Christ is giuen to all that beleeue So Gal. 3.22 Gal. 3.22 The scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue Act. 10.43 As also Act. 10.43 Secondly I answere that Christ in some sense may be truly said to haue died for all the world namely in respect of the sufficiencie of his death though not in respect of the efficacie for by his death hee paid a sufficient price for the sinnes of all the world and a full ransome for all mankinde if all would or could applie his merits and obedience vnto themselues by a liuely faith but in respect of Gods counsaile Christs wil and the euent his death was not effectuall for the redemption of all but the faithful only Euen as a soueraigne salue may haue sufficient vertue in it selfe to cure innumerable wounds and sores but yet it is effectuall for the healing of those onely to which it is applied so the precious baulme of Christs bloud is of sufficient vertue to heale the wounds of all sinners whatsoeuer but notwithstanding it is effectuall to those only to whom it is applied by a true and liuely faith § Sect. 5 But it is further vrged that it is plainly said in the scriptures The former obiection vrged and answered Mar. 1.5 that hee died for all without exception I answere that it is an vsuall thing in Gods word to put this word all for many or for all those which are of one kinde So it is said Mar. 1.5 that all the countrey of Iudea and they of Ierusalem went out vnto Iohn the Baptist and were baptized of him that is not euery man without exception but great multitudes So it is said Mat. 4.23 that our Sauiour Christ healed euery disease and sicknesse amongst the people that is many that were diseased Matth. 4.23 or diseases of all kindes And Act. 10.38 it is said Act. 10.38 that Christ healed all that were oppressed by the diuell that is very many for otherwise great numbers oppressed of the diuell neuer came into our Sauiours presence Thus also it is said ver 12. that there was in the sheete which Peter saw in his vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fourefooted beasts that is beasts of all kinds And thus somtimes by all we are to vnderstand all the elect and them onely and sometimes all the reprobate and them alone In the first sense are these places to bee vnderstood Ioh. 12.32 our Sauiour saith that after he is crucified he will draw all men vnto him that is Ioh. 12.32 all the faithfull and elect for they only are conuerted vnto God and drawne vnto Christ So it is said Esa 54.13 that al shall be taught of God And Iere. 31.34 Esa 54.13 Iere. 31.34 Ioel. 2.28 that all shall know him from the least to the greatest And Ioel 2.28 the Lord saith that in the latter times he will powre out his spirit vpon all flesh which places cannot be vnderstood of the reprobates and wicked but of all Gods elect and faithfull Sometimes also we are hereby to vnderstand all the reprobate and wicked So Phil. 2.21 the Apostle saith that all seeke their owne and not that which is Iesus Christs that is Phil. 2.21 all worldlings and wicked men And Ioh. 3.32 the Baptist saith that no man hath receiued Christs testimonie that is Ioh. 3.32 none of the wicked and reprobate for all the faithfull and elect receiue it and beleeue By all which places it is euident that this word all sometime signifieth many and sometime all of one kind and therefore in those places where it is said that Christ hath died for al men we may vnderstand it of many as it is expounded Matth. 26.28 or of all the faithfull Matth. 26.28 as in many places it is restrained Secondly it is obiected that Christ died euen for the wicked and damned for it is said that some shall denie the Lord who hath bought them 2. Pet. 2.1 chap. 1.2.9 2. Pet. 2.1 that some who are purged afterwards become blind and forgetfull 2. Pet. 1.9 that he may be destroyed for whom Christ died Rom. 14.15 Rom. 14.15 Heb. 10.29 that they who are sanctified may count the bloud of the Testament an vnholie thing and tread it vnder their feete Heb. 10.29 To which I answere that these and such like places are to be vnderstood of men not as they are in truth and in Gods sight but as they are in outward shew profession and in the estimation of men who according to the rule of
charitie iudge the best when they see not euident reason to the contrarie or it may bee vnderstood of hypocrites as they are in their owne opinion or according to their vaine boasting and so those that are in shew or in their owne opinion redeemed by Christs death may bee reprobates and condemned but not any who are redeemed in truth Secondly those hypocrites that are in the outward visible Church are said to be redeemed in respect that they are numbred for a time amongst the faithfull till they bewray their hypocrisie and depart from the communion and fellowship which they haue outwardly with the Saints though they are not in truth redeemed vnlesse they be of the Church and members of Christs bodie § Sect. 6 Lastly it is obiected that as in Adam all die euen so in Christ shall all be made aliue That al are not redeemed by Christ who perished in Adam 1. Cor. 15.22 as the Apostle speaketh 1. Cor. 15.22 but all died in Adam and therefore all are made aliue in Christ I answere that the Apostle here vnderstandeth all the faithfull of whose resurrection he here disputeth and it is as much as if he had said as al the faithfull died in Adam so al shall be made aliue in Christ or though it bee vnderstood of all that they died in Adam yet it prooueth not that all are redeemed by Christ for then the sense is thus much as Adam deriued death vnto all his by natural propagation so Christ hath deriued life to all his by grace and this appeareth in the verse following where hee saith that first Christ rose and afterwards they that are of Christ shall rise at his comming now they onely are Christs who are led by his spirit and therefore they who haue not their part in the first resurrection whereby being sanctified they rise againe from the death of sinne to newnesse of life shall not haue their part of the second resurrection whereby they rise to inherite those ioyes which Christ hath purchased for them But it may bee further vrged that if all doe not liue in Christ who died in Adam Adams sinne shall bee of more force than Christs death and satisfaction and Adam shall be more strong to destroy than Christ to saue I answere that their power and strength is not to bee measured by the number of those who are destroyed and saued but according to the manner whereby they were destroyed and saued or according to the vertue and force required to sauing and destroying for it is far more easie to hurt many than to helpe a few to kil a multitude than to restore one to life for euen bruite beasts can kill and destroy but neither man angel nor other creature can giue life saue God alone and so it was no hard matter for Adam to plunge al mankind into the gulfe of perdition but to saue and deliuer vs out of this wretched estate neither he nor any other could perfourme saue Christ alone and therefore though our Sauiour had freed and restored to life but only one and Adam by his sinne destroyed all yet Christs death was stronger and of more vertue in sauing than Adams sinne in destroying Secondly I answere that Christs death is as sufficient for the redemption of all the world as Adams sinne for their condemnation in respect of the infinite value and price thereof if as Adams sinne was deriued vnto all by naturall propagation so Christs death and merits were applied vnto them by faith for there is no want of vertue in this precious salue to heale but the cause why it healeth not is because it is reiected and cast away through incredulitie Thirdly Christs death is of far more vertue and force than Adams sinne in that it bringeth vnto vs farre better things than we lost in Adam for we lost by Adam but earthly benefits but wee haue deriued vnto vs by Christ heauenly glorie and euerlasting happinesse Adam cast vs out of the possession of the earthly paradize but Christ giues vs possession of the heauenly Ierusalem Adam made vs of the seruants of God the bondslaues of Sathan but Christ made vs of the bondslaues of Sathan the sonnes of God and heires of his kingdome CHAP. XV. That all who are redeemed are also sanctified § Sect. 1 ANd thus I haue taken away the ground of Sathans first temptations Sathans temptation to perswade men to all licentiousnesse whereby hee mooueth carnall men securely to continue in their sinnes because Christ hath redeemed and will saue the wicked as well as the godly by prouing that Christ hath redeemed the faithfull onely The second temptation which he vseth to the same purpose he thus frameth Christ hath redeemed all at least who beleeue in him be their sinnes neuer so many and grieuous and therefore thou maist continue in thy sinnes with pleasure and delight and satisfie the lusts of thine owne flesh only beleeue and thou shalt be saued for Christ requireth no other condition Neither is there any other end of Christs comming but that he should by his suffring take away thy sinnes and therefore why shouldest thou vexe and torment thy selfe in embracing bitter mortification and newnesse of life and in shunning thy sweete and pleasing sinnes seeing Christ redeemeth the greatest sinners as well as the least The answere To this we are to answere that there are no sins so innumerable in multitude and so hainous in their qualitie and nature which will exclude vs from the benefit of our redemption wrought by Christ so we applie his death and merits vnto vs by a true and liuely faith but yet notwithstanding this can be no encouragement for any to continue in their sinnes for first we are to know that none haue part in this redēption wrought by Christ but those onely who are made partakers thereof by a true and liuely faith which is neuer separated from the fruites thereof true repentance and holinesse of life neither is it possible that any should bee assured of Gods loue but this assurance will make them to loue God againe and this loue will worke in their hearts a zeale of his glorie and a care to glorifie his name by causing the light of their godly liues to shine before men it is not possible that any who truly beleeue that that they are redeemed with the precious bloud of Christ should not highly esteeme and bee exceedingly thankfull to Christ for this inestimable benefit which none can doe who tread the bloud of Christ vnder their feete and voluntarily cast themselues into the bondage of sinne out of which we are redeemed with so precious a price and so scorne this benefit and despite our Sauiour who hath bestowed it it cannot bee that any should bee so foolish as to sell their soules vnto sinne for euery vaine pleasure and trifling commoditie if they bee assured that Christ redeemed them with the price of his precious bloud which was of more value than many worlds
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
tedious If the oxe whilest he is yong be accustomed to the yoke hee draweth in it quietly and with no great paine but if he runne long in the pasture vnbroken and vntamed when he is brought to the yoke he strugleth and striueth and therewith gaulling his necke draweth with exceeding payne and irksomenesse and so if in our youth we accustome ourselues to beare the yoke of obedience it wil be easie and pleasant but if we vse delayes we shall grow stubborne and stifnecked like vntamed oxen and the bearing of Christs yoke through our impaciencie and the rebellion of our nature will gaule and vexe vs. Thirdly the sooner wee turne vnto God the more ioy peace and comfort shall we haue in the whole course of our liues for what ioy may bee compared with the ioy in the holy Ghost Pro. 15.15 what peace is like the peace with God the peace of conscience when as we are sure that we are now friends who before we were enemies and children of God and heires of his euerlasting kingdome of glory who in time past were children of wrath and fire brands of hell what comfort in the world can be imagined like vnto the consolation of Gods spirit which is able to make all afflictions light and euen death it selfe sweet and pleasant vnto vs but this ioy peace comfort doe all companie our true conuersion vnto God and therefore who would deferre it for one day seeing it bringeth such inestimable benefits and such surpassing pleasures as none sufficiently vnderstand them but they who feele inioy them Whereas on the other side if we deferre our cōuersion in the meane while wee are continually subiect to the checkes and terrours of an euill conscience in feare of Gods iudgements and eternall damnation and though in outward shewe wee may bee exceeding merie and pleasant yet our mirth is ful of sorrow and our ioy of bitternes and of such laughter wee may say thou art madde and of this ioy what is that which thou doest as the Wise man speaketh Eccle 2.2 for it is but Sardonicus risus laughter from the teeth outward which is straight controuled with some inward pange or checke of conscience Fourthly the sooner wee turne vnto the Lord the longer time we shall spend in his seruice which in truth is perfect liberty now what can bee more delightful vnto any Christian heart then to serue our creatour from the daies of our youth to shew our thankfulnesse to God our redeemer for all the inestimable benefits which he hath bestowed vpon vs by causing our lights to shine before men and by glorifying his name in our godly Christian liues what can be more pleasing to a thankfull mind then to take all occasions of expressing thankfulfulnesse to him vnto whom we are so much bounden Lastly as by our speedy conuersion vnto God we liue in sweete comfort and ioyfull peace so also wee securely expect death and giue it entertainement when it commeth with cheerefull countenance for being conuerted vnto God we are at peace with him and in his loue and fauour wee are assured that the curse of the law is nayled to Christes crosse that he was condemned that we might be iustified and put to death that wee might liue eternally that he is gone before vs into heauen to prepare vs a place there and now sitteth at the right hand of his father to giue vs ioyfull entertainement when we come vnto him that he hath taken away the sting of death which is sinne and hath made a soueraigne medicine against this poyson with his precious bloud and therefore being conuerted vnto God we need not to feare death nay rather wee may wishe with the Apostle to be speedily dissolued that we may be with Christ seeing that is best of all As it is Phil. 1.23 neyther need wee to feare the destruction of this earthly tabernacle seeing wee are assured that we haue a building giuen vs of God a house not made with hands but eternall in the heauens as it is 2. Cor. 5.1 Moreouer we shall not need to feare either suddaine death or an euill death for it cannot be suddaine to them who are alwaies prepared Nee potest malè mori qui benè vixit August neither can he die ill who hath liued well On the other side those who deferre their repentance and turning vnto God when death approcheth are filled with horrour feare when as they see that they are still subiect to the curse of the law and euery minute in danger of Gods fearfull iudgements when as the waight of sin presseth them Sathan and their owne conscience accuseth them death waiteth on them to bring them to euerlasting death hell and destruction And therefore seeing so many benefits accompanie our speedy conuersion both in life and death and so many euils follow our delayes let vs not be moued by Sathans tentations the sweetenesse of sinne nor with the alluring vanities of this deceitfull world to deferre our repentance from day to day but let vs now harken whilest God yet calleth vs and take the good and acceptable time when he offereth it vnto vs. § Sect. 4 The eight motiue to perswade vs to speedy conuersion The 8. motiue because repentance deferred to olde age is not so excellent or acceptable is that our turning vnto God being deferred to our olde age or till the time wee lie sicke on our deathbeddes is not so excellent in it one nature nor so acceptable vnto God as if it were performed in the time of our youth for what great matter is it if wee leaue our sinnes when they are readie to leaue vs to renounce the world with the riches honoures and pleasures thereof when they are readie to abandon vs to imbrace mortification when as our bodies are mortified with sickenesse and brought to the gates of death to giue to the pore when wee can keepe our goods no longer to forgiue our enemies when as we can not offer them any further wrong or violence to cōmend our wiues and children into the hands of God when as we our selues can no longer defend and prouide for them to cease to sweare and blaspheme Godes name when as soone after wee shall cease to speake moreouer how can wee thinke that this will be acceptable vnto God when as wee doe not come vnto him before all the world forsakes vs nor craue his helpe till wee are abandoned of all other succour nor offer to come into his seruice before wee are ready to goe out of the worlde and that rather for feare of punishment and hope of reward then for any loue we beare to our Lord and maister But let it be granted as in trueth it cannot bee denied that whensoeuer wee truely repent vs of our sinnes and turne vnto God he wil receiue vs to mercy should wee take occasion hereof to deferre our conuersion and to continue in our sinnes should his loue and mercy towardes
repentant and beleeuing sinners let vs vnfainedly turne vnto the Lord and apply Christ and his meritts vnto vs by a true liuely faith and then we may assure our selues that he will pardon and forgiue vs al our sinnes and receaue vs gratiously into his loue and fauour § Sect. 5 But against this which hath beene alleaged That al Gods promises are made indefinitely to all that beleeue Sathan wil be ready to obiect to the afflicted conscience that these promises were made to the prophets apostles and holy men of God but not to such haynous and rebellious sinners who haue most iustly deserued that God should poure out vppon them the violls of his wrath and those fearefull punishments threatned in the law because of the innumerable number of their sinnes and the outragiousnesse of their wickednesse and therefore such haue nothing to doe with the sweet promisses of the Gospell but are to apply vnto themselues the terrible threatnings denounced in the law against such grieuous sinners For the answering of which tentation wee are to know that the Lords promises made in the Gospell are general indefinite and vniuersall excluding none who turne from their sinnes by vnfained repentance and beleeue in Christ Iesus resting on him alone for their saluation Neither is there any limitation or exception of this or that sinne for be they neuer so greiuous and manifold yet if wee performe the condition of faith and repentance the Lord will make good his promises vnto vs. For the first namely that the promises of the gospell are indefinite and generally made to al who repent and beleeue it shall manifestly appeare if wee consider the particulars Esa 55.1 the Lord calleth all vnto him indefinitly saying to euery one who thirsteth come to the waters and yee that haue no siluer come buy and eate Come I say buy wine and milke with out siluer and without money so that though we haue no worthinesse and righteousnesse of our owne yet if we thirst after the mercy of God and righteousnesse of Christ and come vnto God by vnfained repentance and vnto our sauiour by a liuely faith our thirst shall be satisfiyed and all our wantes supplyed So Ezech. 33.11 the Lord solemnely sweareth that hee will not the death of a sinner but that they turne from their wicked wayes and liue where hee speaketh not of this or that sinner but of all without exception who turne vnto him Our sauiour Christ likewise maketh this indefinite promise Marke 16.16 that whosoeuer shal beleeue and be baptised shal be saued and Iohn 3.14 he saith that as Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp 15. that whosoeuer beleeueth in him should not perish but haue eternal life So that as al who were stunge of the fyrie serpent were healed if they looked vpon the brasen serpent neither was their any exceptiō or distinctiō between those who were deeply or but a little pearsed with the sting for if they were stūg they died if they vsed not the remedy ordained of God though their wound were but small and shallow but if they looked vp to the brasen serpent according to God ordināce they were cured though their wound were neuer so deadly and desperate so those who looke not vpon Christ Iesus hanging on the crosse with the eye of faith are sure to fall into euerlasting death and damnation bee their sinnes neuer so few and on the other side they who lay hould vpon Christ and beleeue in him are sure to bee saued though their sins bee neuer so many and grieuous So in the 16. verse it is said that God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life and ve 36. He that beleeueth in the sonne hath euerlasting life c. So that here is no exception of sinnes for the promises are made indefinitely to all that beleeue In like maner our Sauiour hath promised Iohn 6.37 That whosoeuer come vnto him hee will not cast them away and ve 40. he assureth vs that it is the will of his father who sent him that euery man who beleeueth in him should haue euerlasting life And the Apostle Peter Actes 10.43 saith that vnto our Sauiour Christ giue all the prophets witnesse that through his name all that beleeue in him shall haue remission of sinnes And the Apostle Iohn likewise saith 1. Ioh. 2.1 that if any man sinne wee haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for whosoeuer repent and beleeue of euery kingdome countrey and nation So that by all these places it is cleare and euident that none are excluded from being partakers of Gods mercifull promises but those who exclude themselues through their infidelitie and vnrepentancie § Sect. 6 Neyther is there any sins so innumerable in multitude so hainous grieuous which will debarre vs from receiuing the benefit of Gods mercie and Christs merites so wee repent and beleeue That our sins cannot debarre vs of Gods mercy so we repent and beleeue as may appeare also by plaine testimonie Esay 1.18 the Lord thus speaketh to the Iewes whom hee had described to bee rebellious and most outragiously wicked Come now saith the Lord let vs reason together though your sinnes were as crimson they shal be made white as snow though they were red as scarlet they shal be as wooll The Apostle Paul likewise witnesseth Tit. 2.14 that our sauiour Christ gaue himselfe for vs that he might redeeme vs from all iniquitie And the Apostle Iohn saith that the bloud of Christ cleanseth vs from all sinne and if wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes 1. Ioh. 17.9 and to cleanse vs from all vnrighteousnesse So that here is no mention made of any sinnes which are excepted or which exclude vs from Gods mercy Christs merits so that we repent beleeue neither are the promises of the Gospell limited or restrained in respect of the number or greeuousnesse of our sinnes so we performe the conditiō of faith and repentance for whosoeuer is hartily sorie for his sinnes past and purposeth for the time to come to leaue and forsake them whosoeuer doth beleeue Gods promises and resteth vpon Christ Iesus alone for his saluation by a true and liuely faith he may be certainly assured that the Lord hath pardoned and forgiuen all his sinnes and receaued him into his grace and fauour though his sinnes be neuer so many and hainous and on the other side whosoeuer continueth in his vnrepentancie and infidelitie shal be condemned though his other sinnes be neuer so few and small neither will all our other sinnes debarre vs of Gods mercy vnlesse they bee ioyned with vnrepentancie and vnbeliefe for obserue
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
inferiour and subordinate end is that our saluation may hereby be firmely assured vnto vs for now our saluation is not in vs but in the hands of God and it is grounded not on our owne workes and worthinesse but vpon the righteousnesse and obedience of Iesus Christ which is a most certaine and firme foundation which will neuer faile vs. And this the Apostle sheweth Rom. 4.16 whereas hee saith Rom. 4.16 that the coucnant of grace whereby wee are assured of euerlasting saluation is made by faith that it might come by grace and the promisse might be sure to all the seed § Sect. 4 Of the parts of our iustification The parts of our iustification are two the remission of our sinnes and the imputation of Christs righteousnesse for as in euery naturall man there is the corruption guilt and punishment of sinne and the absence or priuation of holinesse and righteousnesse so in Christ we haue a remedy for both for the first by his passion and suffering for the other by his actual obediēce and perfect fulfilling of the law And this is manifest Rom. 4.6.7 where the Apostle distinctly maketh mention Rom. 4.6.7 of the righteousnesse of Iesus Christ imputed without workes and of the forgiuenesse couering and not imputing of sinne That Christs actuall obedience wherby he fulfilled the law is imputed vnted vnto vs. Neither was it sufficient for the obtaining of euerlasting life and happinesse that our mediatour should by his death make full satisfaction for our sinnes both of commission and also omission but also that he should cloth vs with his actiue obedience whereby we might appeare perfectly righteous before God The truth hereof may further appeare if we consider first that our Sauiour Christ was not bound to fulfill the law for himselfe because hee was from the first moment of his conception assumed into the hypostaticall and personall vnion with the second person in Trinitie and consequently was not onely man but God also and therefore not bound to any law neither needing any legall righteousnesse being already indued with a farre more excellent righteousnesse euen the righteousnesse of God So that either our Sauiour perfourmed obedience to the law to no purpose or els to this end that he might impute it vnto vs and thereby indue vs with such a most perfect and euerlasting righteousnesse as might giue vnto vs the right of eternall life Secondly if onely our sinnes were pardoned and wee not not made partakers of Christs actiue righteousnesse our imputed righteousnesse should not excell the righteousnesse of Adam before his fall for he neither cōmitted sinne of omission nor commission till he transgressed Gods commaundement in eating of the forbidden fruit but we are made partakers of a more excellent righteousnesse by faith then we lost in Adam euen the righteousnesse of God by the faith of Iesus Christ Rom. 3.22 as the Apostle speaketh Rom. 3.22 which consisteth not onely in the absence of euill and sinne but in the prefence also of actuall holinesse and righteousnesse Thirdly and lastly because it is my purpose onely to touch this point by the way as not so properly belonging to this treatise wee are vnited vnto Christ Iesus and he is become our head and we his members by reason of which vnion as he communicateth himselfe vnto vs so also that which belongeth vnto him as he is our mediatour and consequently not onely his passiue obedience whereby he hath made full satisfaction for our sinnes but also his actuall righteousnesse whereby he perfectly fulfilled the law And thus it appeareth that our iustification consisteth of two parts the first the remission of our sinnes for the full satisfaction of Christ by his death and sufferings the other the imputation of his habituall and actiue righteousnesse The remission of sinnes is the first part of iustification whereby God forgiueth for the death and full satisfaction of Christ all our sinne both originall and actuall both in respect of the guilt and punishment so as they shall neuer be imputed to our condemnation neither in this life nor in the life to come Psal 32.1 And of this the psalmist speaketh Psal 32.1 Blessed is the man whose wickednesse is forgiuen and whose sinne is couered 2. Blessed is the man vnto whom the Lorde imputeth not iniquitie So the Apostle saith that God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them 2. Cor. 5.19 2. Cor. 5.19 The imputation of Christs righteousnesse is the other part of our iustification whereby God imputeth vnto euery beleeuer the righteousnesse of the mediatour Iesus Christ as if it were properly their owne and perfourmed by them that being clothed therewith they may bee perfectly righteous in Gods sight and so obtaine the right vnto euerlasting life and happines And of this the apostle speaketh Rom. 4.6 Rom. 4.6 Euen as saith hee Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes Rom. 9.30 and Rom. 9.30 The Gentiles which followed not righteousnesse haue attayned vnto righteousnesse euen the righteousnesse which is of faith So Phil. 3.8.9 Phil. 3.8.9 The Apostle saith that hee accounted all things losse and iudge them to bee dunge that hee might winne Christ and might be found in him not hauing his one righteousnesse which is of the law but that which is of the faith of Christ euen the righteousnesse which is of God through faith Ier. 23.6 Now this righteousnesse of Christ is twofold his habituall and inhaerent holinesse and innocencie whereby he was free from all corruption and sinne both originall and actuall and indued with all holinesse and puritie of nature from the first moment of his conception And of this the Apostle speaketh 2 Cor. 5.21 He that knew no sinne was made sinne for vs. 2. Cor. 5.21 1. Pet. 2.22 Heb. 4.15 and 1. Pet. 2.22 Who did no sinne neither was there any guile found in his mouth So Heb. 4.15 He is said to be without sinne And 1. Pet. 1.19 1. Pet. 1.19 Ioh. 8.46 Hee is called the lambe vndefiled and without spot And himselfe challengeth the Iewes Ioh. 8.46 Which of you can rebuke me of sinne And this holinesse being imputed vnto vs is opposed to our originall sinne and naturall corruption The other is his actuall righteousnesse whereby he perfourmed perfect obedience vnto the law in all his thoughts words and deeds through the whole course of his life And this being imputed vnto vs and becomming ours by reason of that vnion which is betweene Christ and vs is opposed vnto our actuall transgression whereby wee haue broken the whole law of God both in omitting the duties which are commaunded and in committing the vices and sinnes which are forbidden The persons who are thus iustified are all the faithful and they onely who doe apply the righteousnesse of Iesus Christ vnto themselues by a true and liuely faith And thus the Apostle doth
hath reconciled vs vnto himselfe in his sonne and therefore let vs not by our sinnes make him our enemie nor againe build vp this wall of separation which Christ our Sauiour hath broken downe Col. 1.21.22 Eph. 2.14 He hath adopted vs in Christ to be his sonnes and heires of euerlasting life and therfore seeing we are the sonnes of God let vs yeeld obedience to our heauenly father and not liue in our sinnes like the slaues of Sathan least prouoking his iust displeasure against vs by our rebellious wickednesse wee should bee disinherited of our heauenly patrimonie He hath granted vnto vs the peace of conscience and ioyes in the holy Ghost and therefore let vs not by our sinnes disturbe our peace and wound our consciences turning our sweete ioy and comfort into griefe and bitter heauinesse Finally he hath added vnto these spirituall gifts innumerable temporarie benefits health wealth libertie foode apparell and therefore let vs not abuse his gifts by prophaning them with our sinnes but rather vse them as incouragements whereby we may be moued with all cheerefulnes to serue so bountifull a master In a word as the gifts of God are infinite which concerne this life and the life to come so are the reasons drawne from them infinite which may serue to restraine vs from sinne and containe vs in the course of holie obedience the which if wee continually retaine in memorie euen those benefits which are common to all true Christians and those which euery one receiueth in his particular place and calling wee will not vnlesse our vngratefulnes bee intollerable easily hearken to Sathans temptations nor for the vaine pleasures vncertaine riches and momentanie honours of this wicked world be hired to commit sinne which we know to be displeasing and odious in the sight of God who in his endlesse loue hath bestowed vpon vs such innumerable benefits § Sect. 6 Thirdly when wee are tempted vnto sinne The third reason taken from the death and suffrings of our Sauiour Christ let vs call to minde the death and suffring of our Sauiour Christ and say vnto our owne soules Hath Christ my redeemer paid for my redemption euen his dearest bloud and shall I sell my soule to sinne againe for this vaine pleasure or base commoditie Hath he not spared to powre out the full streames of his most precious bloud that in this pure lauer I might be purged and cleansed from the filthie spots of sinne and shall the world cause me with her Syrens songs to leape againe into this filthie puddle Should he suffer himselfe to be crucified that by his death he might kil sin and shall I now put life into it againe reuiuing that which hee hath mortified Did he in his infinite loue giue himselfe for me and shall I trample this precious gift vnder foote preferring before it the trifling vanities of this wicked world Should honour allure me to commit sinne seeing the glorious sonne of God hath abased himselfe and vndergone ignominious shame to free me from it Should pleasures intice me to breake Gods cōmandements seeing my Sauiour Christ left the bosome of his father at whose right hand there is fulnes of pleasures ioyes for euermore and endured the griefe and miseries of a wretched life and cursed death that thereby hee might satisfie Gods iustice for my transgressions Should I be perswaded to commit sinne with the base hire of vncertaine riches seeing Christ hath redeemed me 1. Pet. 1.18.19 not with siluer or gold or any other corruptible thing but with the inestimable price of his most precious bloud Should my sensuall taste and curious pallate moue me to sinne in drunkennesse and gluttonie seeing Christ to redeem me hath hungred and thirsted and in steed of drink had offred vnto him gall vineger Shall I be moued to sinne by anger and to seeke vniust reuenge seeing Christ being iniured opened not his mouth Esa 53.7 but like an innocent lambe suffred himselfe to be led to the slaughter Farre be from me such a desire nay rather because my Sauiour Christ hath suffred all this for me to redeeme me out of my spirituall bondage I will resolue rather to be depriued of all worldly benefits and endure patiently the greatest miseries and afflictions than by wilfull falling into sinne make my selfe again the slaue of Sathan And thus haue I shewed how the remembrance of Christs death and passion is a notable corrasiue to kill our corruptions and as men are accustomed to shew vnto Elephants the iuyce of the Grape or Mulberie to make them more fierce and encourage them to a more couragious fight so haue I by offring to our view the precious bloud of this immaculate Lambe endeuoured to redouble our valour in fighting this battell of temptations against our spirituall enemies § Sect. 7 Fourthly The fourth reason taken from the vnion which is betwixt Christ and vs. let vs remember the vnion that is between Christ and vs whereby he is become our husband we his spouse he our head and wee his members The consideration whereof may serue as a forcible argument to restraine vs from falling willingly into any sinne for if wee bee the spouse of Christ farre be it from vs to behaue our selues like Sathans strumpets prostituting our soules to sinne that we may receiue the gaine of some worldly vanities and to incurre the grieuous displeasure of our most louing husband for the pleasing of our carnall lusts sensuall appetites if we be the members of Christs bodie farre be it from vs to make his members the instruments of sinne and seruants of vnrighteousnesse 1. Cor. 6.15 for what were this but as much as in vs doth lie to draw our holy head into the communion of our sinnes and wickednesse and to make our Sauiour who in himselfe hath wholy vanquished and gloriously tryumphed ouer sinne and Sathan in his members to receiue a foyle Nay rather seeing we are the spouse of Christ let vs labour to adorne our selues with the glorious goulden garment of holinesse and righteousnesse and though we haue some spots of our naturall infirmities in our outward parts yet let vs in a glorious manner decke our selues within with integritie and vprightnesse of heart and so the King our heauenly husband shall take pleasure in our beautie Psal 4.5 and place vs at his right hand in his kingdome of eternall glorie Seeing also we are the members of Christs body therefore let vs endeauour to conforme our selues to the holinesse of our head and by our righteous liues and conuersations make it manifest that we are quickned and led by the same spirit § Sect. 8 Lastly The fist reason taken from the spirit of God dwelling in vs. 1. Cor. 3.16 Eph. 2.21.22 let vs cal to minde that our bodies are the temples of the holy Ghost which once were polluted and vncleane but now sanctified and purged by this our holy guest that they may be fit habitations for
and the Lord withdraweth his assisting hand from the proud to the end that hee may learne to be more humble by his grieuous falles yea he resisteth him and therefore how is it possible that he should stand but contrariwise he giueth grace to the humble and filleth him who acknowledgeth his own emptinesse with good things 1. Pet. 5.5 Luk. 1.53 but the proud who is full in his owne conceit he fendeth emptie away § Sect. 14 That we may be moued to rest on Christ alone Secondly he leaueth in vs corruptions and imperfections to the end that wee should not rest in our owne righteousnes for our iustification and saluation which though it were as great as Adams in the state of innocencie yet it were no sure ground to rest vpon but in the alone righteousnesse of Christ Iesus which is all-sufficient and a foundation so vnremoueable that all the power of hell cannot ouerturne it nor any that are built vpon it Vpon which sure pillar wee would hardly relie so long as we haue in our hand the reede of our owne righteousnesse wee being naturallie inclined rather to seeke for saluation in our selues than elsewhere § Sect. 15 That we may be exercised in the Christian warfare Thirdly he leaueth in vs these spirituall enemies that wee may exercise our selues in fighting against them and so bee kept from idlenesse the mother and nurse of all euill and as he would not at once cast out the Canaanites before the Israelites but by little and little least the land should grow vnto a wildernesse and the wilde beasts should multiplie against them so he would not suddenly cast out our spirituall enemies but suffreth vs to preuaile against them by little and little least giuing our selues vnto idlenesse when there is no opposition made against vs there grow in vs as in a wildernes the noysome weeds and thornes of sin and the wild beasts of all outragious wickednesse which would deuoure and vtterly destroy vs. Whereas contrariwise when wee are assaulted outwardly with the forces of sathan and the world and inwardly with the flesh and our natural corruptions we haue enemies against whom wee may exercise our faith affiance hope patience courage and all other graces which we haue receiued and by exercise increase them wee fight the Lords battailes like his valiant souldiers and being assisted by his holie spirit wee obtaine victorie and with our conquest a more excellent crowne of eternall glorie Reuel 2.26.27 and 3.21 as appeareth Reuel 2.26 27. and 3.21 § Sect. 16 Lastly he suffereth vs to be molested and vexed with the reliques of our sinnes That we may be moued to loath the world and to long for eternall life that hereby he may make vs to loath this world and vale of miserie wherein we can doe nothing but breake the commaundements of our deare louing father and may be moued to desire that heauenly life in Gods kingdome when hauing laid aside all corruption we shall be indued with all perfection and be fully enabled to performe such obedience vnto God as he requireth For seeing sinne is not fully vanquished till it be subdued by our death nor we euer at rest and free from the assaults thereof till we rest in the graue therefore the children of God are content to forsake the world because they can no otherwise forsake their sinnes and desire rather to indure death than they would haue sinne to liue with them as appeareth in the example of the Apostle Paul Phil. 1.22.23 Phil. 1.22.23 § Sect. 17 And thus haue I shewed the wisedome and power of God who turneth euen the sinnes of his children to their good The conclusion of the former point which are in their owne nature euill and therefore though we are continually to bewaile them to desire by al meanes to be freed from them yet we are not desperatly to sinke vnder them not daring to encounter them seeing now they cannot condemne vs nay not so much as hurt vs but rather are so ordered by Gods all-wise prouidence that they serue for the manifestation of his glorie and furthering of our saluation so that we doe not with willing delight nor slauish feare yeeld vnto them but to the vttermost of our power make resistance and desire and indeauour to ouercome them § Sect. 18 Now in the fist and last place let vs consider The last consolation taken from our assured victorie against sinne that though our flesh be neuer so strong and the innumerable corruptions thereof seeme vnresistable and though on the other side our spirituall man seeme neuer so weake and feeble yet we are not hereby to be discouraged seeing the regenerate part shall most certainely obtaine the victorie in the end though in the conflict it receiueth many foyles And though this little Dauid seeme in the eyes of a carnall Saul to be farre to weake and altogether vnable to encounter that great Goliah the flesh with the powerfull lusts thereof yet in the end it will most certainly preuaile and get the conquest because the spirit is the Lords champion which goeth out in the name of the Lord to sight against his enemies the flesh the diuels souldier who is Gods enemie That is strengthened and supported with the power of God which being insinit is vnresistable this by the power of Sathan and the world whose power is finite and so restrained and ouerruled by Gods might that they cannot stirre without his leaue and permission Vnlesse therefore we would blasphemously imagine that the flesh and his assistants are of greater power than God himselfe or that God will suffer this disgrace that his champion should be ouerthrowne by his professed enemies we may most certainely assure our selues that we shall get the day and obtaine a famous victorie And therefore let not Sathan discourage vs by setting before our eyes our owne weaknesse and the mightie oppositions which are made against vs but arming our selues with the christian armour and trusting wholy in the power of Gods might let vs valiantly incounter our spirituall enemies and neuer giue ouer fighting till by death we haue giuen vnto them a finall ouerthrow and so shall we be crowned with an vnualuable crowne of immortall glorie CHAP. VIII Sathans temptations drawne from our slow progresse in sanctification answered § Sect. 1 ANd so much for answering Sathans temptations Sathans temptation grounded vpon our little profiting in christiantie drawne from the reliques of sinne which remaine in vs and the small measure of our sanctification the second temptation whereby he laboreth to discourage the weake christian from going forward in his course of true godlinesse he taketh from his slow progresse and slacke proceedings in sanctification vpon which occasion he thus assaulteth him Thou laborest much will he say and toylest thy selfe with intollerable paines that thou maiest become a sanctified man but all in vaine for though thou hearest the word often and readest much
be assured of our election 235 CHAP. XI The obiections alledged against the assurance of our election answered and first those which are grounded vpon testimonies of scriptwre 248 That feare and distrust in our owne weaknesse and assurance of our election may well stand together 253 CHAP. XII The reasons alledged against the assurance of our election answered 261 That not assurance but doubting of our election proceedeth from pride and presumption 261 Our vnworthines no cause why we should doubt of our electiō 263 That weaknesse of faith and certaintie of assurance may well stand together 264 That a weake faith doth as truly assure vs of our election as a stronger 265 How our faith though assaulted with doubting may bee certaine 266 That the sight of our imperfections is no cause why wee should doubt of our election 272 That this doctrine openeth no way to security presumptiō 272 CHAP. XIII Of our redemption what it is by whom from what with what price and to what end we are redeemed 274 CHAP. XIIII Sathans temptations concerning our redemption whereby he moueth the worlding to presumption answered 278 Sathans temptation grounded vpon the doctrine of vniuersall redemption answered 279 That Christs redemption is not vniuersall but only of Gods elect proued by testimonies of Scripture 279 The same point proued by diuers reasons 281 Obiections alledged against the former doctrine answered 283 In what sense Christ is said to haue died for all men 283 CHAP. XV. That al who are redeemed by Christ are also by him sanctified 287 Sathans temptation perswading worldlings to liue licenciously because they are redeemed and shall therefore be saued answered 288 Of the three degrees of our redemption wrought by Christ and how the follow one another 292 CHAP. XVI Of those temptations which Sathan vseth against the faithfull concerning their redemption and how they may answere them 295 That it is not repugnāt to Gods iustice to punish Christ for vs. 296 That Christ hath offered an all-sufficient price for our redemption 297 Sathans temptations against the particular applicatiō of Christs merits answered 299 Our falling into sinne no reason to proue that we are not redeemed 299 That God is not angry with the faithful though he seemeth so 301 Sathans assaulting vs no reason to proue that we are not redeemed from his power 302 That though we die yet we are redeemed from death 304 That those who are once redeemed cannot againe be brought into bondage 307 CHAP. XVII Of our vocation what it is and the kindes thereof 308 Of the parts of our effectuall calling and first of our separation from the world 310 Of the second part of our effectuall calling namely the reciprocall donation of Christ to vs and vs to Christ 312 Of the third part namely our vnion with Christ 312 CHAP. XVIII Sathans temptations whereby he seeketh to make our calling vneffectuall answered 314 Of the necessitie of our effectuall calling 314 Sathans temptations whereby hee moueth vs to neglect the meanes of our effectuall calling 316 Motiues to perswade vs to the diligent hearing of Gods word 316 CHAP. XIX Sathans temptation whereby he perswadeth men that the Scriptures are not Gods word answered 323 Seuen reasons to proue that the Scriptures were indited by Gods spirit 324 CHAP. XX. Foure other reasons to proue that the Scriptures are the word of Gods Where also diuers obiections are answered 330 CHAP. XXI The last argument to proue the former point taken from the testimonie of Gods spirit 342 CHAP. XXII Sathans temptations suggested against the translations of the the holy Scriptures answered 346 CHAP. XXIII Sathans temptations taken from the euill liues of the ministers of the word answered 348 That the wicked liues of the Ministers should not make vs neglect their ministerie 353 CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered 354 How the vnlearned may discerne the true religion from that which is false 356 CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnes to beare Gods word answered 360 CHAP. XXVI How we must arme our selues against Sathans temptations whereby he laboreth to make the word of God fruitles 363 How we must prepare our selues before we heare Gods word 363 Of the duties which we must performe in hearing 371 Of the duties which we must performe after we haue heard the word 373 CHAP. XXVII Sathans temptations whereby he perswadeth men to delay their repentance answered 375 Of three motiues whereby we may be perswaded to hasten our repentance 376 CHAP. XXVIII Of the fourth motiue taken from the difficultie of repenting caused by delayes 383 That the time of sicknes and the hower of death is most vnfit for repentance 390 CHAP. XXIX Of fiue other motiues to inforce the former point 393 CHAP. XXX Two lets which cause worldlings to deferre their repentance remoued 402 The first taken from an abuse of Gods mercie 403 The other grounded on the example of the conuerted theefe 405 CHAP. XXXI Sathans temptations mouing men to rest in a counterfait repentance answered 408 Of diuers things required vnto true repentance 409 1. Knowledge and sight of sinne 410 Of the meanes whereby we may attaine to a true sight of sin 414 2. That our sinnes be irkesome and grieuous vnto vs. 416 3. An earnest desire to be freed from sinne 417 4. That we come to Christ for this purpose 418 CHAP. XXXII Sathans temptations which he useth against those which are called to bring them to despaire answered 421 Reasons to perswade the weake christian of the forgiuenes of his sins The first whereof are grounded on Gods owne nature 424 The first argument grounded vpon Gods infinit mercie ibid. CHAP XXXIII Of the second reason to perswade the weake christian of the forgiuenes of his sinnes grounded vpon Gods iustice 434 CHAP. XXXIIII Of the third reason grounded vpon Gods truth 437 CHAP. XXXV Of other reasons to proue the forgiuenes of sinne taken from the first Person in Trinitie 445 Of other reasons to proue the former point taken from the second Person in Trinitie 446 Reasons takē frō the office of Christ to proue forgiuenes of sin 451 Reasons taken from the third Person in Trinitie to proue the same point 459 CHAP. XXXVI Diuers other reasons produced to the same purpose 460 1. Because it is an article of our Creed 460 2. Taken from the testimonie of Gods faithfull Ministers 461 3. From the contrarie testimonie of Sathan 462 4 From the experience of Gods mercie in pardoning others 464 CHAP. XXXVII Sathans temptation whereby he suggesteth that the christian is not effectually called answered 470 How we may know whether we be effectually called and of the meanes of effectuall calling 471 Sathans temptation answered whereby he perswadeth the christian that he loueth the world and the world him 475 CHAP. XXXVIII Sathans temptations obiecting to the weake christian vnrepentancie and hardnes of hart answered 482 Of the diuers sorts of hardnes of hart and
tied with the heauie bolts and chaines of sinne hee is retchlesse and secure but if our Sauiour by his Ambassadours in the preaching of the word loose and vnburthen vs of these chaines and bolts and by the light of his spirit so illuminate the eyes of our vnderstanding that we see the way out of Sathans dungeon of ignorance and so escape out of his captiuitie then he rageth against and pursueth vs as Pharaoh did the Israelites that either he may bring vs backe againe into his bondage or els destroy vs if we make resistance Lastly they feele not any fight betweene the flesh and the spirit because the flesh wholie ruleth them and like a flood which hath a cleere current carrieth them wholie into a sea of sinne without any stop or resistance and therfore no marueile they feele not this fight when the spirit which is one of the combatants hath no force nor residence in them § Sect. 4 Secondly That the true Christian may receiue comfort by feeling the spirituall conflict Gods children who continually feele the assaults of their spirituall enemies and see the breaches which are made in their soules with the continuall batterie of their temptations may receiue no small consolation hereby when as they consider that all who professe themselues Gods seruants and resolue to serue the Lord in holines and righteousnes are thus tempted and tried Reuel 12.17 For the Dragon is wroth with the woman that is Gods Church and her seede which keepe the commandements of God and haue the testimonie of Iesus Christ as is Reuel 12.17 and like a roring lion seeketh their destruction because they haue renounced him and fight vnder the standard of the Lord of hoasts whom hee maligneth and hence it is that whilest we liue without sense of sinne we eate and drinke and take our ease without disturbance but after we make any conscience of our waies and endeuour to serue the Lord then Sathan casteth against vs the firie darts of his temptations and we feele many conflicts betweene the flesh and the spirit with which the worldly man is neuer troubled So that when we are thus tempted and assaulted by Sathan the world and our corrupt flesh it is a strong argument to perswade vs that wee are intertained for Gods souldiers and haue receiued the presse money of his spirit for Sathans kingdome is not diuided neither doth he fight against those who are his friends and seruants but against those who wage warre against him and fight vnder the Lords standerd True it is that when his seruants haue committed such abominable and grieuous sinnes as haue made deepe wounds in their seared consciences whereby they are awakened out of their sleepie lethargie of securitie then Sathan filleth them with horrour and despaire that hee may keepe them from true repentance when he can hide from them their sinnes no longer and the Lord in his iust iudgement and for the example of others doth suffer Sathan to begin in them the torments of hell in this life but if hee can by any meanes hide their sinnes and keepe them quietly in his kingdome he will neuer vexe them And hence it is that whereas one perisheth through despaire many thousands perish through presumption and securitie Let all those therefore who feele the burthen of their sinnes and are vexed with the continuall assaults of their spirituall enemies comfort themselues for hereby they haue assurance that they are members of the Church militant into which none but souldiers are intertained and that now they begin to be Gods friends and seruants when as Sathan opposeth himselfe against them CHAP. II. Why God suffereth his seruants to be exercised in the spirituall conflict of tentations BVt here it may be demaunded why the Lord will suffer his seruants to be thus tempted and assaulted whereas the wicked are free from such conflicts I answere first for his owne glorie for whereas our enemies are strong and mighty and we weake and feeble hereby is the Lords omnipotent power manifested to all the world by whose assistance such impotent wretches conquer and subdue such furious and puissant enemies Secondly God suffereth his children to be tempted that so those spirituall graces which he hath bestowed vpon them may the more cleerely shine to his glorie For who can know whether they be Gods golden vessels before they be brought to the touchstone of temptation Who could know the faith patience and valour of Gods souldiers if they alwaies lay quietly in garrison and neuer came to the skirmish Who could feele the odoriferous smell of these aromaticall spices if they were not punned and brused in the morter of afflictions For example who would haue discerned Abrahams faith Dauids pietie Iobs patience Pauls courage and constancie if they had been neuer tempted which now to the glorie of God shine to all the world And as the Lord suffereth Sathan and his impes to trie his children for his owne glorie so also for their spirituall and euerlasting good for first hereby he chastizeth them for their sinnes past and recalleth them to their remembrance that so they may truly repent of them And this cause Iob speaketh of Iob. 13.26 Iob. 13.26 Thou writest saith he bitter things against me and makest me to possesse the iniquities of my youth Secondly hereby hee manifesteth vnto vs our secret and hidden sinnes which the blind eyes of our iudgement would not discerne if their sight were not quickned with this sharp water of temptation For so long as wee liue in peace our secure consciences neuer summon vs to the barre of Gods iudgement but when wee are roused vp by temptation wee enter into a more straight examination of our selues and search what secret sinnes lie lurking in the hidden corners of our hearts that so wee may repent of them and make our peace with God without whose assistance wee can haue no hope to stand in any temptation Thirdly the Lord hereby preuenteth our sinnes to come for when we haue experience that the most sharp weapons which Sathan vseth to inflict deepe wounds in our consciences are our sinnes this will make vs most carefull to abstaine from them least thereby we strengthen him for our owne ouerthrow And as these temptations of Sathan are in this regard so many bridles to restraine vs from sinne so also they are so many prickes to let out the winde of vaine glorie wherewith like bladders we be puffed vp as wee may see in the example of Paul who lest he should be exalted out of measure through the abundance of reuelations receiued a pricke in the flesh the messenger of Sathan to buffet him 2. Cor. 12.7 Fourthly 2. Cor 12.7 the Lord suffereth Sathan to assault vs that wee may hereby come to the fight of our owne weaknesse and infirmities when wee haue receiued many foiles and learne to relie vpon his helpe and assistance in all our dangers for so proud we are by nature that before
his best aduantage if not in the whole course of their liues yet at the houre of death when as they shall be able to make no resistance Promises made to those that fight Apoc. 2. 3. Secondly if wee fight against these enemies and valiantly ouercome the Lord hath promised to giue vs to eate of the tree of life which is in Paradice and the Manna that is hid and that he will write our names in the booke of life Apoc. 2 and 3. that is he will in this life bestow on vs all his spirituall graces and in the life to come replenish vs with such ioyes as neither eye hath seene 1. Cor. 2.9 nor eare heard nor heart of man conceiued 1. Cor. 2.9 Let vs therefore striue that wee may ouercome Nam breuis est labor praemium verò aeternum Our labour is but short but our reward shall be eternall On the other side if wee consider Sathans pay which he giueth vnto his souldiers we shall finde that it is nothing but the pleasures of sin for a season and in the end euerlasting death and destruction of bodie and soule For the wages of sinne is death as it is Rom. 6.23 Who therefore is so slothfull and cowardly that would not be encouraged Rom. 6.23 to fight the Lords battailes against our spirituall enemies with such promises made by him who is truth it selfe and cannot deceiue vs Who is so desperate and foole-hardie as to fight vnder Sathans banner seeing the pay which he giueth is euerlasting death and vtter confusion § Sect. 3 The third reason to moue vs to this fight The honor that will accompany our victorie is the honour which will accompanie this victorie for if earthly souldiers will purchase honour with the losse of life which is nothing els but the commendation of the Prince or applause of the vaine people what hazard should we not vndergo in fighting the spirituall combat seeing our grand Captaine the Lord of hoasts infinite multitudes of blessed Angels look vpon vs and behold our combat whose praise and approbation is our chiefe felicitie What peril should we feare to obtaine a crowne of glorie which is promised to all that ouercome and to become heires apparant of Gods kingdome On the other side the shame and confusion of face which shall ouertake them who cowardly forsake the Lords standerd and yeeld vnto Sathan when as they shall not dare to looke the Lord in the face whose cause they haue betrayed should serue as a strong motiue to encourage vs to the fight § Sect. 4 The fourth reason to perswade vs The necessitie of vndertaking this warfare is the necessitie of vndertaking this combat There is no man so cowardly that wil not fight when there is no hope in flight no mercie to be expected in the enemie no outrage and crueltie which will not be committed But such is our enemie that we cannot possiblie flee from him his malice is vnreconcilable his crueltie outragious for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone abridge vs of our libertie spoyle vs of our goods but he aimeth at our death and destruction of bodie and soule if therefore wee so carefully arme our selues against carthly enemies who when they haue done their vttermost rage can but shorten a miserable life how much more carefully should we resist this enemie who seeketh to depriue vs of euerlasting life and to plunge vs into an euerdying death Secondly this fight is necessarie because in our Baptisme we haue taken a militarie sacrament and promised faithfullie vnto the Lord that wee will continue his faithfull souldiers vnto the end fighting his battailes against the flesh the world and the diuell There wee haue giuen our names vnto Christ to whom wee owe our selues and liues by a double right both because he hath giuen them vnto vs and also restored them the second time when wee had lost them There wee are put in minde of his bloudshed for our redemption which should encourage vs to fight couragiously that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan Thirdly vnlesse wee fight this spirituall combat and in fighting ouercome wee shall neuer be crowned with the crown of glory for it is not giuen vnto any to triumph who haue not fought valiantly and subdued their enemies The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field or being entred haue presently yeelded themselues to be the captiues of Sathan but vnto those that fight couragiously and gloriously ouercome If any man saith the Apostle striue for a maisterie he is not crowned except he striue as he ought to doe 2. Tim. 2.5 So the Apostle Iames chap. 1. vers 12. pronounceth the man blessed that endureth tentation for when he is tried or rather as the words are when by triall he shall be found approued he shall receiue a crowne of life which the Lord hath promised to them that loue him Whereby it appeareth that none are crowned vnlesse they striue as they ought and therefore much lesse they which striue not at all that none are blessed but those who are tempted and being tempted endure the temptation that first we must be tried and by triall approoued before were we can receiue the crowne of life § Sect. 5 Lastly Those that will fight against our spirituall enemies are sure of victorie wee may be encouraged to this fight by certaine hope of victorie for we fight vnder the standerd oof Christ Iesus who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely wee might well be discouraged from vndertaking this combat but if wee looke vpon our grand Captaine Christ whose loue towards vs is no lesse then his power and both infinite there is no cause of doubting for he that exhorteth vs to the fight will so helpe vs that we may ouercome August Deficientes subleuat vincentes coronat When wee faint he sustaineth vs and crowneth vs when wee ouercome He hath alreadie ouercome our enemies to our hand and hath cooled their courage and abated their force He hath brused the serpents head so that he shall not be able to ouercome the least of his followers well may he hisse against them but he cannot hurt them for his sting is taken away Sathan was the strong man who possessed all in peace but our Sauiour Christ who was a stronger then he comming vpon him hath ouercome him and taken from him all his armour wherein he trusted and diuided his spoiles Luk. 11.21 22. We fought against mightie enemies and great potentates Eph. 66.12 but our Sauiour hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them vpon the crosse Col. 2.15 and so through death hath destroyed him that had the power of death that is
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 foysted in by some cunning fellow after the things were come to passe The like obiections also he maketh against the rest of the Scriptures as that either there was not any such Moses or if he were that he was but some cunning fellow who writ of miracles and wonders neuer done to gaine credit to his law which he had published or if he wrote nothing but truth in his time yet we know not whether these books which goe vnder his name are perfect as he left them or depraued and corrupted hauing many things altred added detracted according to the pleasure of those who haue had the keeping of them And so also hee obiecteth against the other parts of holy Scriptures To this I answere that as it were great absurditie to call in question the writings of Cicero Seneca Plutarch and other Heathen men whether they were penned by any such men or no because the next age receiued them from the authors themselues and deliuered them to the next insuing and so by tradition from hand to hand they are come vnto vs so it is no lesse absurditie to call into question whether the scriptures were written by the Prophets and Apostles who liued in their seuerall times seeing the Church hath receiued them from time to time and deliuered them to their successors to this day Moreouer the law published by Moses was not in secret or in a corner before some few witnesses but in the presence of sixe hundred thousand men besides women and children and the strange miracles and workes of God full of wonder which hee wrought for the better confirmation of his law giuen were done and perfourmed in the presence of many thousands who made relation of them to their posteritie and they to theirs to this day Neither was it easie to be corrupted altred or changed seeing the lawgiuer did straightly charge all men that they should not adde detract or alter any thing vpon paine of present death in this world and euerlasting death in the life to come who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie Moreouer this book of the law was safely kept in the Tabernacle and after in the Temple in the Arke which was placed in the holy of holiest and diuers authenticall copies written out of it for euery one of the twelue tribes which were euery Sabbaoth day read and expounded in their Sinagogues yea so familiar were these writings with the Iewes that they were written in their houses and vpon their garments so as it was not possible for any man to falsifie them but it would presently bee espied Yea will the tempter say but though they could not be depraued or corrupted yet they might at first bee inuented by some more subtill than the rest and so thrust vpon men vnder the authority of God himselfe as being the writings of his Prophets and Apostles To which I answere that there is no probabilitie of truth in this obiection for I would faine know in what age this man should write In the time of Moses how then could he write the historie of the Iudges who succeeded him In the time of the Iudges how then could he write the historie of the Kings What then could he write these things in the time of the Kings and so faine a relation of such things as went before why then it is necessarie that hee should haue liued in the time of the last Kings or els he could not haue penned their historie also but before this time there were many copies abroad of the Scriptures in diuers nations by reason that the Iewes were scattered abroad through their captiuitie where they as constantly professed their religion as in their owne countrey Besides if these writings had been fained in what age could they come to light but men diligently inquiring into them as being matters importing no lesse than their eternall saluation or condemnation would haue found them counterfeit For if they had been penned in the same age wherein the things were done who would haue beleeued them if they did not assuredly know that they contained nothing but certaine truth If in an after age who would haue straight subscribed vnto them vnlesse they had by tradition from their ancestors bin assured that such things were done in former times Furthermore it is not probable but that the Iewes would haue made mentiō of such an author if they had known him or if they had by some accident found them written in this forme it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them that they would rather chuse to suffer all torments than be brought to denie any one part of them § Sect. 7 Lastly it is obiected that in the time of Antiochus That the books of holy Scripture perished not in the time of Antiochus the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished and these which we haue afterwards inuented by the Iewes to grace their religion To which I answere that this obiection is so sotrishly foolish that it sauoureth not of common sense much lesse of any force of reason for seeing now there were extant almost innumerable copies of the Scriptures what meanes could be inuented by with and rage vtterly to suppresse them especially seeing the Iewes made farre more precious account of them than of their liues so that for the profession of this truth they were content to suffer euen in this tyrants time cruell deaths Besides if they had been all destroyed and abolished in his time how came it to passe that presently after his death they were againe as it were pulled out of the ashes and reuiued Or how could others be put in their place seeing innumerable men liued before and after his persecution who had the sight and perusing of the same bookes before they were suppressed and afterwards againe when they came to light Lastly though it should be granted that all the bookes of holy Scriptures had bin vtterly defaced in al the dominions of Antiochus yet this were nothing for the tempters purpose for the Iewes were now scattered far and wide and had their Sinagogues and schooles in sundrie nations where he had no authoritie therfore though he had destroyed all the copies of the Scriptures in all places of his kingdome yet there were many in other places where hee bare no sway Neither were they now in the Hebrew tongue alone but also translated into the Greeke by the 70 Interpreters at the request of Ptolomey Philadelphus and the translation carefully kept in his Librarie long before the time of this Antiochus By al which it is more then manifest that the Scriptures are the same which were penned by the Prophets and holy men of God inspired with his diuine spirit confirmed with so many and wonderfull miracles and sealed with the bloud of innumerable Martyrs To this which hath
securitie for whereas the Lord saith Ezech. 33.11 That he will not the death of a sinner he addeth in the next wordes but that he turne from his way and liue so that the Lord speaketh not of all sinners but of those who turne vnto him from their wicked waies So our sauiour Christ saith Math. 9.13 that hee came not to call the righteous that is those who are iust righteous in their owne conceipts but sinners to repentance so that whosoeuer are called vnto Christ that in him they may haue saluation are called also to repentance And Math. 11.28 our sauiour doth not call all sinners vnto him without difference but those onely who are wearie and heauy laden that is who find their sinnes irksome and grieuous vnto them and desire nothing more then to be freed of this vnsupportable burthen And the Apostle Paule likewise 1. Tim. 2.4 doth not say simply that God would haue all men to besaued but that he would also 〈◊〉 haue them come to the knowledge of the truth that is to the knowing acknowledging beleeuing of the principles of Christian religion cōcerning God themselues and the worke of redemption wrought by Christ Let therefore no carnall secure man take occasion to presume vpon Gods mercy in regard of the sweet and gratious promises of the Gospell for vnlesse they turne vnto God from their euill waies and truely repent them of their sinnes vnlesse they are wearie and heauie laden desiring nothing more then to be eased of their heauie burthen vnlesse they come out of their blind ignorance and attaine to the knowledge of the truth the gratious promises of the Gospell do not appertaine vnto them § Sect. 2 Secondly whereas they alleadge the example of the thiefe conuerted at the hower of death we are to know that this is but one particular act of Gods mercy The 2. let is presumption vpon the example of the conuerted thiefe and therefore we can make thereof no generall rule especialy seeing to this one we may oppose many thousands of those who hauing deferred their repētance to the last hower haue beene taken away in their sinns and impaenitencie It is true indeed that if with this thiefe we truelyturne vnto the Lord by vnfained repentance and shew our faith by the like liuely fruites he wil pardon our sinnes and receaue vs to mercy according to his gratious promises but this faith and repentance are not in our owne power but the free gifts of God which hee very seldome bestoweth on those at the hower of death who haue neglected contemned them their whole liues sometimes indeed hee calleth and conuerteth some at the last hower to shew the infinite riches of his mercy but most commonly he leaueth those who haue deferred their repentance to die in their impaenitencie that they may be examples of his iustice And to this purpose Austine speaketh well there is saith hee mention made in the Scriptures of one whome the Lord receaued to mercy that none might despaire and but of one that none might presume It is the maner of princes to send their gratious pardon sometimes to those who are led out to execution but if any will wilfully offend in hope hereof or hauing offended wil deferre to sue for his pardon to the last hower surely he is well worthy to be hanged both for his offence and also for his presumption so the Lord mercifully pardoneth some few when death is ready to cease vpon them and to transport them into the eternall torments of hell fire to shew the riches of his grace but if any shall take occasion hereby the more to offend against his maiestie or hauing offended deferreth to sue for pardon by powring out the teares of vnfained repentance vntill his last hower hee is vndoubtedly vnworthy of any grace and mercy and in all likelihood he shall be deliuered vp to suffer eternal torments Moreouer as this act of mercy in receiuing this thiefe to grace was very extraordinary so was it reserued as being most fit for the time of Christes passion for as great Princes at the time of their coronation pardon such notorious offences the like whereof they wil hardly euer after remit to the end that their clemencie and mercy may appeare to all so our Sauiour Christ the glorious king of heauen and earth being ready to lay downe the forme of a seruant and to take vpon him the crowne of endlesse glory and maiesty gaue his gratious pardon to this greeuous offender that his infinite mercy and goodnesse might be manifested vnto al men that so they might breake of their sinnes by vnfained repentance and by a liuely faith come vnto him looking and expecting for life and saluation onely in this their sauiour and redeemer and as cunning Surgeons hauing made a soueraigne salue do vpon the next occasion make experiment thereof by curing some griesly and desperate wound that so they may commend it to all who shal haue need to vse it so the Lord hauing made a pretious plaister and soueraigne salue to cure all soules who being wounded with sinne will apply it vnto them by a liuely faith presētly tooke occasion of curing there with this poore theefe grieuously wounded with sinne that all others in his state seing the vertue thereof might more earnestly desire it and more carefully seeke after and apply it to their wounded soules And therefore seeing the occasion of this cure was altogether extraordinary the action is not like to bee ordinarie the occasion being remooued and the mercy of God and vertue of Christes death and bloodshed being sufficiently manifested to al the world Thirdly we are to know that the estate of these men is farre vnlike and much more desperate then the state of the conuerted theefe for hee was in all likelihood neuer before this time called and presently he harkeneth vnto the voyce of Christ and willingly intertaineth the good motions of his spirit but these men being often called haue refused to come and haue quenched the good motions of Gods spirit he persisted in his sin ignorantly hauing not heard the doctrine of the Gospell whereby he might be inuited to come vnto Christ by a liuely faith and might turne vnto God by vnfained repentance these haue often heard these glad tidings and haue neglected and contemned them hee continued in his sinnes through ignorance neither did hee vngratefully resolue to serue the diuell his whole life reseruing the time of his old age and sicknesse for the seruice of God only for his own aduantage but these men hauing bin oftē instructed in the law of God and wayes of godlinesse notwithstanding wittingly and wil fully persist in their sinns presuming vppon repentance and hope of mercy at the last houre intending then to turne vnto God not for any loue they beare him but for feare of hel torments and eternall damnation lastly his repentance was most vnfayned and exceeding earnest and his faith brightly shined presently after his
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
our selues with these cartropes of iniquitie Gods fearefull plagues and heauie iudgements It is true indeede that God is long suffering and slow to anger but if hereby wee take occasion to continue in our sinnes and doe delay our repentance what doe we else but treasure vp against our selues wrath against the day of wrath Rom. 2.5 and the declaration of the iust iudgement of God It is most certaine that God is not easily prouoked to wrath and anger but let not this incourage vs to continue in our sinnes for if it be once inflamed it is so fierce and terrible that with the heate thereof it drieth vp the seas and so powerfull that he maketh therewith the earth to tremble and the mountaines to melt like waxe in his presence and the voyce of his furie doth breake and rent in sunder the ceaders yea the mightie strong ceaders of Libanus as the scripture speaketh As therefore fire doth burne more hotly in such solid matter as is long in kindling then in flaxe or straw which is soone inflamed and soone extinguished so the anger of God is not easily inflamed but if it be once kindled it burneth so furiously that nothing will quench it but the blood of Christ applied by faith and the streaming teares of vnfained repentance Seeing then Gods iudgements are so fearefull and his anger so terrible let vs carefully take heede of prouoking his wrath against vs by our sinnes He 2.10.31 for it is a fearfull thing to fall into the hands of the liuing God § Sect. 4 Fourthly let vs meditate vpon the day of iudgement The fourth reason taken from them day of iudgement when as we must giue an account not onely of our words and workes but also of our secret thoughts before a most iust iudge who with the all-seeing eye of his diuine knowledge searcheth and beholdeth the very heart and reynes in the presence also of men and Angels And this will restraine vs from falling into sinne though it may be so secretly acted that we neede not to feare in this life either shame or punishment For let it be supposed that we can hide our sinnes from the sight of all men yet what wil this benefit vs if God against whom we sinne and before whom as our supreme iudge we must giue an account doe looke vpon vs what will it profit vs though time weare our offences out of mans remembrance if God keepe a faithfull register of them and ingraue our reckoning with a penne of yron what will it helpe vs if by our cunning conueyances we can hide our sinnes and auoyde shame or with an impudent forehead can face them out without blushing if our nakednesse be discouered and our shame proclamed in the presence of God and all his Saints and Angels What will it auaile vs to be exempted from punishment in this life through our great power and vncontrouleable authoritie or to escape the penaltie of humaine lawes by the intercession of friends or by corrupting the iudge or by procuring the princes pardon if againe we must be arraigned before such an vpright iudge as respecteth no persons receiueth no rewards and being found guiltie be condemned vnto the eternall torments of hell fire When therefore we heare the voyce of Sathans temptations alluring vs to commit sinne let vs also haue the voyce of the Archangell sounding in our eares Arise ye dead and come vnto iudgement when the world tempteth vs vnto sinne on the one side by intising promises of honors pleasures and riches and on the otherside by terrifying threatnings of losse daunger or punishment let vs call to minde the day of iudgement when either we must heare the sentence of saluation Matth. 25. Come ye blessed of my father and inherit the kingdome prepared for you c or the sentence of condemnation Depart ye cursed into hell fire which is prepared for the diuell and his angels and then shall not the momentanie vanities of the world so forcibly draw vs into the snares of sinne 2. Pet. 3.11 Iude. 14.15 as the remembrance of the heauenly ioyes prepared for vs in Gods kingdome will retaine vs in holy obedience then will not the worlds threats of temporarie miseries so strongly vrged vs to wound our consciences with the sting of sinne as the feare to heare the definitiue sentence of eternall condemnation will restraine vs from it § Sect. 5 Lastly The fifth reason taken from the manifold euils of sinne let vs call to minde the manifold euils wich sinne causeth both to body and soule in this life and the life to come and so though the vglinesse of it selfe will not make vs to flee from it yet the miserable effects which it produceth may moue vs to abhorre it Consider therefore that there is no euill vnder the sunne in this life or afterwards which is not a fruit of this cursed roote it subiecteth the bodie to sicknesse and diseases hunger and thirst cold and wearinesse the minde to ignorance and blindnesse the will to peruersnesse the affections to all preposterous disorder it ruinateth the estate and bringeth a man to pouertie and extreame miserie it maketh the whole man obnoxious to the curse of the law the anger of God and all those innumerable euils which euer accompanie them In this world it bringeth the body to death and corruption and in the world to come both body and soule to condemnation and endlesse destruction it depriueth vs of our heauenly inheritance and the euerlasting ioyes of Gods kingdome and plungeth vs into the lake which burneth with fire and brimstone In a word there is no euill which can be imagined which doth not proceede from this euill of sinne and therefore though it seeme neuer so sweete to our carnall appetites yet being mixed with this gall and wormewood of innumerable euils let vs loath and abhorre it when the vaine and vncertaine benefits which it promiseth moue vs to imbrace it let the miserable euils which accompanie it and the most assured and surpassing ioyes which it depriueth vs of make vs to auoyde it as a deadly stinging serpent CHAP. VI. Of some speciall meanes whereby we may be preserued from falling into sinne § Sect. 1 ANd these are the reasons whereby euery one may be armed against Sathans suggestions The first meanes is to auoyde the occasion of sinne tempting him vnto sinne and be moued vnto a christian resolution of possessing body and soule in holinesse and puritie now we are to speake of some speciall meanes whereby the christian thus resolued may be preserued from falling into such grieuous sinnes as wound the conscience and hinder him in the course of sanctification 1. Thes 5.22 First he that would auoyde sinne must carefully also auoyde the occasions thereof which are strong inducements to draw him vnto sinne for as it is great folly for a man who dreadeth burning to be alwaies medling with fire and gunpowder so is it no lesse