Christ euen the righteousnesse which is of God through faith Phil. 3.9 and Gal. 3.10.11 Phil. 3.9 Gal. 3.10.11 Hee affirmeth that as many as rest in the workes of the law are vnder the curse and that no man is iustified by the law in the sight of God it is euident because the iust shall liue by faith So Rom. 4.5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnesse Rom. 4.5 And our Sauiour Christ teacheth vs to say and acknowledge when we haue done all to our vttermost power which is commaunded vs that we are still vnprofitable seruants Luk. 17.10 Luk. 17.10 § Sect. 4 But vnto these and such like manifest places it is answered that the Apostle speaketh not of the works of the morall law That the former places are to be vnderstood of the works of the morall law and not of the ceremonies onely but of the ceremonies onely to which againe wee reply that no such friuolous distinction can be gathered out of the Apostles wordes nay the plaine contrary euidently appeareth by his maine scope and drift in his whole discourse of our iustification and also by some particular places His chiefe scope is to beate downe the pride of all both Iewes and Gentiles to the end that the whole glory and praise of our iustification and saluation might be ascribed to the free mercy grace and goodnesse of God alone now it is most certaine that the morall duties are in themselues farre more excellent then the ceremoniall and consequently more fit to puffe vs vp with a spirituall pride and to make vs to rest in our selues for our iustification ascribing at least some part of the praise vnto our owne workes and vertues so that if the Apostle had onely spokē of the works of the ceremoniall law mans pride should not bee beaten downe neither should God haue the whole praise of our saluation and so his discourse should be vaine as not tending to prooue inforce that for which end and purpose hee chiefly vndertakes it Againe this should nothing concerne neither the Gentils in former times nor any true Christians since the comming of Christ forasmuch as they did not nor doe not neither were nor are bound to obserue the ceremoniall law cōsequently could neuer once dreame of obtayning righteousnesse by fulfilling the ceremonies but they would rather ascribe the glorie of their iustification to their morall duties to which they found themselues bound by the law of nature written in their harts or doe find themselues bound by the morall law of God written in his worde and therfore it was necessarie for the beating downe of their pride and that they might ascribe the whole glory vnto God of their iustification and saluation that the apostles in this discourse should proue that they were not iustified neither by obseruing the law of nature written in their hartes nor yet the morall law of God reuealed in his word Whereby it manifestly appeareth that howsoeuer the Apostle excludeth the workes of the ceremoniall law from being causes of iustification yet not them alone but the workes of the morall law also § Sect. 5 But this may more manifestly appeare by particular places wherein the Apostle plainly sheweth that he speaketh not onely of the ceremoniall law The former point prooued by particular testimonies but of the morall law also In the second chapter of the Epistle to the Romanes he plainly disputeth as well of the law of nature to the obedience whereof the Gentiles were obliged as of the law giuen by Moses Rom. 3.19.20 Chap. 3.19.20 Hee sayth that all the world are made culpable before God and therefore by the works of the law shal no flesh be iustified in his sight Now if this consequence be good he speaketh not onely of the ceremoniall but of the moral duties for the former belonged not to the gentiles and therefore the neglect of them did not make them culpable nor debarre them of being iustified by their owne workes Rom. 10.5.6 Gal. 3.11.12 21.22.24 Secondly Rom. 10.5.6 and Gal. 3.11.12.21.22.24 The Apostle putteth a plaine difference betweene the righteousnesse which is by the law and the righteousnesse which is by faith and maketh a flatt opposition in the acte of iustification not betweene morall ceremonial duties but betweene doing and beleeuing Eph. 2.8.9 faith and workes Thirdly hee saith Eph. 2.8.9 that wee are saued by grace through faith not of our selues nor of workes least any man should boast himselfe If hee had spoken only of workes they might though foolishly haue wrested it to ceremonies only seeing the Ephesians were not bound to the ceremoniall law as being strangers to the common wealth of Israel as himselfe speaketh ver 12. but whē he saith also not of our selues vers 12. he excludeth al whatsoeuer is in vs from being the cause of our saluation not onely ceremoniall but also morall duties So writing to Titus he saith Tit. 3.5 Titus 3.5 Not by the workes of righteousnes which wee had done but according to his mercy hee saued vs in which place we are necessarily to vnderstand the works of the morall law for Titus being a Grecian was not bound to obserue the ceremoniall law and therefore he was not so much as circumcised as the apostle plainely affirmeth Gal. 2.3 Gal. 2.3 Fourthly Paul speaketh of that law by which wee come to the knowledge of sinne Rom. 3.20 and 7.7.8.9 as appeareth Rom. 3.20 and 7.7.8.9 But the knowledge of sinne came especially by the morall law and therefore of this law the Apostle speaketh Lastly the Apostle speaking of the workes of the law alleadgeth these sentences Gala. 3.10 Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written cursed is euery man that continueth not in all thinges which are written in the booke of the law to doe them So that he speaketh not of the ceremoniall law alone but of the whole law of Moses and of all things contayned in it and ver 12. ver 12. And the law is not of faith but the man that shall doe those things shall liue in them Which cannot be vnderstoode of the ceremoniall law alone but of the workes of the morall law yea of them especially That the Apostle excludeth as well the workes of the regenerate as of the vnregenerate Secondly it is answered that the apostle speaketh only of the workes of those who are not regenerate nor indued with faith and not of the regenerate and faithfull Which shifting cauill the apostle clearly taketh away not only by applying his speeches vnto all men without any limitation but especially in that example of Abraham which he bringeth for this purpose who though hee were long before regenerate indued with faith and exceeding plentifull in good workes yet hee flatly excludeth all his workes from being any causes of
faire volume of the creatures so as none can behold them but he must needes know and acknowledge it yet that this God being one in nature should be distinguished into three persons the Father Sonne and holy Ghost without any diuision of substance or confusion of persons mans reason cannot conceiue though the Lord hath reuealed it and much lesse could inuent it seeing now it cannot comprehend it So that the world and the creatures therein contained were created the light of nature sufficiently teacheth vs seeing they haue an end and therefore had a beginning a time of corruption and therefore a time of generation also and as is the nature of euery seuerall part so is the nature of the whole vniuersall seeing also one effect brings vs to his cause and that cause to a superiour cause and that to another vntill we come to the highest and supreame cause which is God who hauing his being of himselfe giueth being to all things but that all this goodly order should bee brought out of confusion this light out of darknes that al these excellent creatures should be created of nothing by the alone word of their omnipotent Creator it passeth the conceit of humane reason therefore his inuention also So that we are wretched and full of miserie not only our reason but euen our senses can teach vs but how wee should be freed out of this miserie and attaine vnto euerlasting happinesse is a thing aboue the reach of mans wisedome And that we are vnable to performe those duties we ought and leaue those sinnes vndone which we should omit and by both offend God the law of nature written in our hearts and the checks and feares which euery one feele in their owne consciences doe sufficiently teach vs but the meanes whereby wee should be reconciled vnto God whom we haue offended as they are set down in his word namely that the second person in Trinitie should take vpon him mans nature and be borne of a pure virgin that in this nature hee should for vs perfourme perfect obedience to Gods law and suffer affliction miserie yea death it selfe to reconcile vs to his Father and procure his loue to free vs from euerlasting death and damnation and to purchase for vs euerlasting life and happinesse and that his obedience and merits should become ours by reason of that vnion whereby hee becommeth our head and wee his members which vnion is made principally by his spirit and instrumentally by faith doe all seeme strange yea absurd to humane reason and therefore the Apostle saith that the natural man perceiueth not the things which are of the spirit of God 1. Cor. 2.14 for they are foolishnes vnto him neither can hee know them because they are spiritually discerned as it is 1. Cor. 2.14 And if he cannot know and conceiue them when in the preaching of the Gospell they are reuealed vnto him how much lesse could hee inuent them hauing neuer heard of them or who can imagine that in policie he would haue deuised such a religion to keep the world in awe and obedience as to euery worldly man seemeth foolish and absurd yea contrary to his nature For what can be more against the haire than to deny our selues and to take vp our crosse and follow Christ than to reiect our owne workes and worthinesse and to seek for iustification in Christs death and obedience alone than to imagine that manifold afflictions and great miserie is the high way that leadeth to glorie and endlesse felicitie and that pleasures honours and riches make vs vnfit to enter into Gods kingdome And therefore seeing the doctrine of the Scriptures are not onely aboue the reach of humane reason but also flat contrary to naturall wisedome it plainly prooueth that they are not the inuention of mortall man for then the effect would bee like the cause but the word of the euerliuing God which sauoureth of his hidden and spirituall wisedome § Sect. 5 The eluenth argument The eleuenth reason taken from the prophecies of holy Scriptures to proue that the Scriptures were indited not by man but by Gods spirit are the prophecies therein contained which were fulfilled in their due time as that there should be enmitie betweene the seed of the woman and the seed of the Serpent and that the promised seede Christ Iesus should vanquish the diuell that the posteritie of Cham should be accursed that Abraham should haue a sonne by his wife Sarah when they were both old and she past the time of child-bearing that his posterity should be bond men in Egypt foure hundred yeres foretold before hee had Isaac of whom they came that Iudaes posteritie who was but the fourth sonne should haue soueraigntie and dominion ouer the rest that the scepter should not be taken from him till the Messias should come that the tribe of Ephraim should excell the tribe of Manasses that hee who should ree difie Iericho after it was destroyed Iosh 6.26 should be punished with the death of his sonnes as appeareth Iosh 6.26 which was fiue hundred yeeres after fulfilled in Hiel the Bethelite 1. King 16.34 as it is 1. King 16.34 that Iosias by name should destroy idolatrie and the idolaters and restore the true religion 1. King 13.1.2 2. King 22. and 23. foretold almost 300 yeeres before he was borne 1. King 13.1 2. 2. King 22. and 23 that the people of Israel should bee led captiue into Babylon and be set free by Cyrus by name Esa 44.26.27.28 prophecied of aboue an hundred yeeres before Cyrus was borne Esa 44.26 27 28. And to these we may adde the prophecies of Ieremy concerning the taking of Ierusalem and their captiuitie into Babylon and the time of seuentie yeeres limited for their abiding there the prophecies of Daniel concerning the foure Monarchies which are so cleere and perspicuous as if hee had seene them in his time the prophecie of Christ concerning the destruction of Ierusalem the prophecies contained in the Reuelation of S. Iohn many of which we see fulfilled in our time especially that concerning the Antichrist of Rome his manner of comming his increasing his workes seate and place of residence and which are so manifestly and plainly described as if the Apostle had written an historie and not a prophecie Which plainly proueth that the Scriptures were not deuised by man but penned by the inspiration of Gods spirit who by his prouident wise dome foreseeth all things and by his wise prouidence ruleth all things § Sect. 6 But here Sathan will be readie to obiect That the Scriptures were penned by the holie men of God which are in them mentioned and not forged in their names by some polititian that we are not able to prooue that these prophecies were written by any such Prophets and holy men as are mentioned in the Scriptures so long before the things contained in them were done and that for ought wee know they might be forged
and raising vp of a most faithfull seruant of God and my most deare friend who hath bound me with many benefits to the performance of all christian duties But afterwards finding it to grow to such a volume that it was too great to passe in a written coppie and hoping that that which was profitable for one might bee beneficiall vnto many at length I resolued to make my labours publike by committing them to the presse The principall things that I propounded to my selfe in this treatise are these first and especially I indeauour to comfort those who are afflicted in conscience in the sight and sence of their sinnes by offering vnto them certaine assurance that their sinnes are remitted and that themselues are elected to eternall life in the state of grace reconciled vnto God in Christ and receiued in his loue and fauour Secondly I labour to leade the christian in an euen course vnto the hauen of eternall happinesse that he may not runne aside neither on the right hand and so falling vpon the rockes of presumption make shipwracke of his soule nor yet on the left hand and so plunge himselfe into the gulfe of desperation Wherein I haue purposely and aduisedly auoyded their practise who scatter their consolations they know not where to bee applyed they care not by whom whereof it commeth to passe that those that are most secure and presumptuous arrogate them to whom they doe not appertaine and those that are afflicted and humbled dare not appropriate them to themselues because they are deliuered indefinitly to all without all caution or any condition whereby they might bee restraiâ—ed rather to them than any other in whom sinne yet liueth and raigneth Wherein they resemble negligent physitions who hauing made a good medicine for a sicke man doe not giue it vnto him but cast it carelesly into some corner whether the sicke patient in respect of his faintnesse and weakenesse is likely neuer to come which being found and greedily drunken vp by those who haue no neede of it in stead of doing them good doth turne to their baine and vtter destruction Lastly I haue desired to giue solid and substantiall consolations which are firmely grounded vpon Gods vndoubted truth and such infallible reasons as cannot bee gainsaid and haue withall deliuered the conditions vpon which they are to be receiued and the vndoubted signes and markes of those to whom of right they appertaine to the end that those who finde these things in themselues may not doubt to apply them to their wounded consciences whereby they may bee soundly cured and throughly comforted and that those who finde no such condition obserued by them nor any such signe or marke in them may be debarred from participating of these consolations which would nourish in them securitie and presumption and contrariwise examining themselues according to these rules and finding no correspondencie betweene themselues and them may hereby be awakened out of their lethargie of securitie and attaining vnto a sight and sense of their miserable estate may neuer be at rest till by vsing all good meanes for this purpose they may finde these markes and signes of their election vocation iustification and sanctification in them that so they may boldly and fitly apply vnto themselues these comforts and consolations as rightly and truly appertaining vnto them All which my labours I thought good to dedicate vnto your worships partly because I desired to giue this testimonie of my true thankefulnesse for those manifold benefits which from some of you I haue receiued and of mine vnfained loue which I beare to you all for your vertues and approued godlinesse and partly because I thought none fitter to whom I might commend this discourse of the Christian Warfare than your selues who are olde experienced souldiars in fighting these spirituall battailes and therefore haue iudiciall feeling and sensible apprehension of those things which I haue written and commended to your patronage Now the Lord our God who is the fountaine of all goodnesse and the sole giuer of all true consolation increase in you more and more the gifts and graces of his sanctifying spirit and so fill your hearts with all sound spirituall comfort and the ioy in the holy Ghost that you may through the course of your whole liues chearefully goe forward in the profession and sincere practise of his religion and true godlinesse and after this life may receiue that crowne of righteounsnesse which is prepared and laid vp for you in his kingdome of eternall glorie Amen Your Worships in the Lord most assured IOHN DOVVNAME THE CONTENTS OF THIS BOOKE THE CHIEFE POINTS HANDLED in the first Booke CHAP. I. THat all Gods seruants are assaulted with the spirituall enemies of their saluation pag. 1 That the strong faith whereof worldlings boast is nothing els but securitie and vaine presumption pag. 3.4 That Gods seruants may rather be comforted than dismaied by the assaults of their spirituall enemies pag. 6 CHAP. II. Why God suffreth his seruants to be exercised in the spirituall conflict of temptations namely for his owne glorie and their euerlasting good pag. 7 CHAP. III. Arguments to encourage the weake Christian to enter into this spirituall conflict pag. 10 CHAP. IIII. Of the malice of our spirituall enemie Sathan ioyned with violence and falshood and how we may withstand it pag. 16 CHAP. V. Of his strength courage and audaciousnesse and how wee may withstand them pag. 23 CHAP. VI. Of Sathans aides and first of the world pag. 31 How the world tempteth by prosperitie and how wee may resist these temptations pag. 32 How it tempteth by aduersitie and of the meanes whereby wee may resist these temptations 34 CHAP. VII Of the flesh what it is and how we may subdue it 39 CHAP. VIII Of Sathans policie and how we may defeate it 40 CHAP. IX Of the spirituall armour described Eph. 6.44 CHAP. X. Of the particular parts of the Christian armour and first of the girdle of veritie 48 CHAP. XI Of the breastplate of righteousnesse 51 CHAP. XII Of the preparation of the Gospell of peace 54 CHAP. XIII Of the shield of faith and what is meant by quenching Sathans darts 55 CHAP. XIIII Of the helmet of saluation 57 CHAP. XV. Of the sword of the spirit and how we must vse it in the conflict of temptations 59 CHAP. XVI Of prayer and the necessitie thereof in the spirituall conflict 64 Of the properties required in prayer 65 Of watchfulnes in prayer 67 Of perseuerance in prayer Where is also shewed why the Lord delaieth to grant the petitions of his children 69 CHAP. XVII Of Sathans stratagems First how he fitteth his temptations according to our affections and naturall inclinations and how we may defeate this policie 72 CHAP. XVIII How Sathan fitteth his temptations according to our state and condition And how we may withstand these temptations 78 How Sathan tempteth professors of religion whose profession is only in shew 82 How he tempteth the sincere
vndoubted signes of true faith And therefore let not Sathan delude vs Matth. 25. by perswading swading vs that pietie without honestie profession without practise faith without workes are sufficient for our saluation § Sect. 6 But if they be sincere professors How Sathan dealeth with sincere professors and first with the weake Christian then hee obserueth whether they be babes or strong men in Christ if he finde them babes then he seeketh to abuse their simplicitie by drawing them either into errours and heresies or at least into blinde zeale and superstition If he cannot so preuaile by reason that the bright beames of the Gospell shining in the preaching of the word doe discouer his errours and lies giuing light to those that sit in the darknes of ignorance and in the shadow of death whereby their feete are guided into the way of peace then he laboureth to ouerwhelme them with the burthen of their sinnes and to plunge them into the bottomlesse gulfe of horrour and despaire by aggrauating the odiousnes of their rebellion and huge multitudes of their outragious transgressions by setting before them the curse of the law the vengeance of God due vnto them his infinite and exact iustice which must be satisfied and the vnspeakable and endlesse torments prepared for the damned But if he cannot aggrauate their sins which in truth they haue committed and make of them such an huge mountaine as may serue to ouerwhelme them he addeth vnto them his owne sinnes by casting into their minds outragious blasphemies against God and such horrible suggestions of impietie as it will make their haires to stand on end when they do but think of them perswading them that they are their owne thoughts and therefore horrible sinnes whereas in truth they are but his suggestions and therefore if wee doe repell and reiect them they are not our sinnes but the sinnes of the tempter for as it is not our fault if a theefe intice vs to steale so wee doe not intertaine his motion but shew our detestation of his sinne so it is not a sinne to be tempted if wee presently doe repell the suggestion and doe not yeeld vnto the temptation And this may appeare by our Sauiour Christ himselfe who though he were free from sinne yet hee was tempted in all things like vnto vs and so not free from Sathans suggestions for he was tempted to diffidence to tempting God yea to the worshipping of the diuell himselfe but resisting Sathans suggestions he was not guiltie of sinne Whose example if we imitate Sathans blasphemous temptations shal neuer be laid to our charge neither is it possible to be free from temptations although it be possible by Gods grace to resist them But more of this hereafter § Sect. 7 If by this meanes he cannot ouerthrow their faith bring them to despaire How Sathan inticeth the weake Christian to commit sinnes of ignorance then hee taketh aduantage of their simplicitie by inticing them to commit sinnes of ignorance For example he will tell them that it is lawfull nay expedient to vse their Christian libertie when he tempteth them to licentiousnesse and to the end he may more easily deceiue them he will set a faire glosse vpon foule sinnes and seeke to iustifie them by Gods word apparelling vices in the habite of those vertues which most resemble them He will tempt to couetousnes vnder shew of frugalitie telling them that they who prouide not for their familie are worse than Infidels and to prodigalitie vnder the pretence of liberalitie alleaging that they who sow plentifully shall reape plentifully He will allure them to tempt God by neglecting those meanes which he hath graunted them vnder the colour of affiance in God and to trust in the meanes vnder the vizard of carefull prouidence He will tempt them to propound this end of their good workes that they may be saued by them because God hath promised to reward them or to neglect good workes as vnnecessarie to saluation because faith alone iustifieth Which temptations if wee would withstand wee must labour after true sauing knowledge that we may discerne betweene vertue and vice truth and error that which God hath forbidden as vnlawfull from that which hee hath commanded as lawfull to this end vsing diligently all good meanes which tend to this purpose as hearing reading meditating and conferring of Gods word that so the clowdes of ignorance being dispelled with the light of knowledge wee may discouer Sathans delusions and deceits Otherwise if he depriue vs of knowledge which is the eye of the soule he may easily seduce vs out of the right way into the gulfe of perdition § Sect. 8 And thus Sathan dealeth with the weake Christian but if he finde those whom he assaulteth strong men in Christ so that he cannot take any aduantage of their ignorance How Sathan dealeth with the strong Christian nor ouerthrow their faith then he laboureth to make them wound their conscience by committing sins of presumption against their knowledge vsing the violence of their affections to abuse their reason and misleade their iudgement the daunger of which temptation Dauid well discerning by his owne wofull experience doth earnestly intreat the Lord to preserue him from presumptuous sins Psal 19.13 Psal 19.13 And thus hath Sathan preuailed with so many of Gods owne children that he durst therewith assault our Sauiour Christ himselfe by offring him the whole world and the glory thereof if he would fall down and worship him that his affections tickled with ambition might moue him to commit this sin for the satisfying his desires But if he cannot thus preuaile 2. Cor. 11.14 he wil transforme himself into an angell of light and tempt them to the doing of a lesse good that they may neglect a greater or that which is in it selfe lawfull and commanded in his due time place he will tempt them to performe it vnseasonably whē as other duties in respect of present occasion are more necessary and so vseth one vertue or dutie to shoulder another thrust it disorderly out of it own place and standing For example in the hearing of the word he will cast into their minds meditations in their owne nature good and acceptable to God in their due time and place to the end hee may distract their mindes and make them heare without profit in the time of prayer hee will not stick to recall to their memories some profitable instructions which they haue heard at the sermon to the end he may disturbe them in that holy exercise and keep them from lifting vp their hearts wholy vnto God Moreouer in all his temptations he will alleage scripture but then either hee depraueth the place by adding or distracting as when he alleageth scripture to our Sauiour Christ Matth. 4 6. It is written he will giue his angels charge ouer thee c. and leaueth out to keepe thee in all thy waies which is expressed in the place he quoteth Psal
the idolatrous heathen to burne in sacrifice their deare children So also he tempteth some to despaire of Gods mercie and so torment themselues with horror and feare yea sometimes to lay violent hands vpon themselues murthering and taking away their owne life which by nature is so deere and precious vnto them All which being contrarie to our naturall inclinations and the desires of the flesh manifestly appeare to be the suggestions of Sathan And these are the chiefe differences betweene the temptations of Sathan and the flesh otherwise they are commonly so like one to the other that they can hardly be discerned and therefore let vs not be so carefull curiously to distinguish them as to auoyde or resist them knowing that Sathan is the captaine generall and the flesh and the lusts thereof Sathans chiefe aides and assistants which continually fight against the spirit and labour to plunge both bodie and soule into euerlasting destruction CHAP. XXII Of the generall meanes whereby we may be inabled to withstand our spirituall enemies § Sect. 1 ANd so much concerning the manner of Sathans fight The circumstances to be considered in this spirituall conflict now we are to speake of the conflict it selfe wherein as I haue shewed the parties assaulting and oppugning are the diuell and his assistants the world and the flesh the partie defending and resisting is the christian souldier The cause of the fight is not for lands and dominions nor for riches and mines of gold for these would Sathan be content to giue if he had them in his possession if we would renounce Gods seruice and fall downe and worship him but for the euerlasting saluation of our soules which Sathan laboreth by all meanes possible to hinder and to plunge vs into endlesse destruction The weapons which the assailants vse in this fight are not the sword speare or any other carnall furniture but spirituall temptations whereby they seek to intice draw and prouoke man to sin that consequētly he may receiue the wages therof euerlasting death The weapons which the Christiā souldier vseth to defend himself and repell his enemies is the spiritual armour before spokē of namely the girdle of veritie the breast-plate of righteousnes the knowledge profession of the Gospel of peace the shield of faith the helmet of saluation the sword of the spirit and feruent and effectuall prayer § Sect. 2 Now in this conflict of temptations Of two common affections to be considered of in this spirituall conflict there are first two common affections or generall properties to be considered of the Christian souldiers manfull resistance or els his fainting and receiuing the foile for either he couragiously standeth vpon his defence armed with the graces of Gods spirit and putteth Sathan to flight by withstanding his temptations or els being surprized at vnawares whilest he is disarmed of these spirituall weapons and Christian armour hee is soiled by his spirituall enemies yeelding vnto their temptations and falling into sinne Of the first meanes to withstand our spirituall enemies to wit Gods commandement That we may withstand our spirituall enemie valiantly in all his temptations and obtaine a finall victorie there are certaine general means to be vsed which may serue as strong forts and bulworkes vnto which we may retire our selues as often as we faint and be readie to receiue any disaduantage in the fight First we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus whereby he inciteth vs to a continuall fight without fainting or yeelding So Eph. Eph. 6.10.11 6.10.11 Be strong in the Lord and in the power of his might Put on the whole armour of God that ye may be able to stand against all the assaults of the diuell 1. Pet. 5.8 And 1. Pet. 5.8 Your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure Whom resist stedfast in the faith The second meanes hope of victorie Secondly let vs be incouraged to withstand our spirituall enemies with assured hope of victorie for we fight the Lords battailes vnder the standerd of Iesus Christ whose power is omnipotent and therefore able to defend vs to ouerthrow our enemies with a word of his mouth who also is our head and we his members and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome euen a crowne of glorie and euerlasting happines in Gods kingdom Apoc. 2.7 3.5.12.21 And this will make vs resolue neuer to faint in the battell Apoc. 2.7 and 3.5.12.21 nor cowardly yeeld vnto Sathans temptations though he should intice vs to sinne by offring vs the whole world because we would not thereby hazard the losse of this eternall waight of glorie The third meanes to be alwaies in readines Thirdly we are alwaies to stand in readines armed with the christian armour the graces of Gods spirit and to vse al good means that we may be more and more strengthened confirmed in them but yet when we are at the strongest we are not to presume vpon our own strength but to relie our selues wholy vpon the Lords assistance and when wee are tempted and assaulted we must continually implore his help that being armed with the power of his might wee may withstand the temptation and obtaine victorie The fourth meanes to take occasion of Sathans temptation vnto sinne of doing the cōtrary vertue Fourthly when we are assaulted by our spirituall enemies and tempted vnto any sinne we must not only abstaine from committing thereof but also take occasion thereby of doing the contrary vertue For example whē we are tempted to vnlawful pleasures we must not only abstaine from thē but also we are somewhat to abridge our selues of those that be lawfull and the more feriously and painfully to follow the works of our lawfull callings when we are tempted to couetousnes we must the more carnestly exercise the works of mercie and christian liberalitie when we are tēpted to ambition we must not only refraine frō vainglorie but we must labour after true humilitie and mortification refusing not only vnlawfull honours but those also which are lawfull so oft as we haue iust cause to feare that Sathan wil taking occasion of our corruption hereby cause vs to forget God when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth wee are the more diligently to heare it not only then being bound hereunto by Gods commandement as being one of the chief means of sanctifying this day consecrated to Gods seruice but also on the weeke daies if the Lord giue vs fit opportunitie when as we might lawfully be exercised in the duties of our callings In a word when we are tempted to any vice wee are to take occasion thereby of doing the contrarie vertue in the meane time carefully auoiding the policie of
face to face True it is that our faith which is in it selfe weake and feeble and compassed about with the darkenesse of ignorance is mixt and turmoyled with much feare and doubting by reason of our naturall inclination vnto diffidence and incredulitie the manifold temptations of Sathan and the burthen of our sinnes lying heauie vpon our consciences which maketh Gods deere children to grone and complaine yea sometime to murmur and repine against God himselfe as though he were their enemie because he suffereth them thus to be vexed but still it riseth after it hath receiued a foyle and gathereth new strength against all new assaults vntill in the end it obtaineth full victorie so as all the faithfull may say with the Apostle 2. Cor. 4.8 We are afflicted on euery side 2. Cor. 4.8.9 yet are we not in distresse in pouertie but not ouercome of pouertie 9. We are persecuted but not forsaken cast downe but we perish not For though their faith be weake and their temptations vehement and violent yet this brused reede is not broken this smoking flax is not quenched for as the reede in a boysterous tempest is blowne downe euen to the ground but when the tempest is past riseth vp againe to his former estate so though the boysterous blasts of Sathans temptations beate vs downe euen to earth yet by faith we rise againe when the storme is ouerblowne § Sect. 4 Secondly How our faith though assalted with doubting may be certaine it may bee demaunded how the faith of Gods children can be said to be certaine seeing it is continually assaulted and often foyled with doubting which is opposed to the certaintie of faith To which we may easily answere if we know and remember that euery christian is divided into two parts the flesh and the spirit which continually fight and striue the one against the other and as they themselues are thus opposed so are their qualities and fruites for in the spirit is faith loue hope zeale ioy in the holy Ghost and such other sanctifying graces in the flesh is doubting and infidelitie hatred of God presumption and desperation coldnesse dulnesse yea deadnesse in religion feare horror and such like corruptions so as we may say with the Apostle I know that in my flesh that is in my vnregenerate part dwelleth no good thing Rom. 7.18 Rom. 7.18 Now as there is a continuall warre betweene the flesh and the spirit so also betweene their qualities and fruites for faith is continually assaulted with doubting and infidelitie loue of God with the hatred of God hope with presumption and desperation zeale with coldnesse and dulnes in religion the ioy in the holy Ghost with horror and feare of Gods anger the curse of the law and condemnation and sometimes the one sometimes the other hath the vpper hand both in the meane time retaining their nature and properties although as we say remissis gradibus not exercising them in that measure and degree as they doe when they haue victorie and giue the other the foyle For example when in some grieuous affliction the hatred of God doth assault the loue of God in our hearts and doth so foyle and wound it that wee can scarce discerne that it breatheth or retaineth life yet notwithstanding the loue of God euen at that instant is not turned into hatred nor receiueth any properties thereof but still retaineth his owne nature and properties which againe cleerely appeare and shew themselues when the conflict is ended The like may be said of our hope zeale ioy in the holy Ghost and other graces when they are most foyled by the corruption of the flesh which fight against them so as they cannot possibly exercise their owne actions and functions yet doe they not receiue any carnall properties nor loose any of their owne but retaine still their owne nature which againe manifesteth it selfe when the assault is ended Euen as fire couered ouer with ashes retaineth still his owne nature of light and heate though then by reason of the ashes the light be not seene nor the heate felt but when the ashes are remooued and new matter added vnto it then it shineth and burneth and heateth as much as it did before so when the graces of Gods spirit are couered as it were vnder the ashes of our corruption they are not discerned by their properties and effects but when the corruptions are remooued by vertue of Gods spirit and the graces nourished with hearing of the word prayer holy conferences and such like spirituall exercises as it were with new matter added vnto them then doe they againe shine in their brightnesse and exercise their wonted strength in all good duties to God and our neighbour § Sect. 5 And as it is with all other graces Faith assalted with doubting retaineth his owne nature and properties so also with faith which is often assaulted with doubting and infidelitie and sometimes also so foyled that we can hardly discerne any breath or life in it but yet euen then it retaineth it owne nature and properties and doth not receiue the nature and properties of doubting but as the tree which is shaken with boysterous blasts of winde and is not ouerthrowne doth in the middest of the tempest liue and sucke nourishment out of the earth and still retaines his owne nature and properties so when our faith is shaken with the boysterous blasts of Sathans temptations and with our owne naturall doubting and infidelitie yet it still liueth and sucketh nourishment out of Gods gracious promises and still it retaineth his owne propertie of certaine perswasion though then it doe not exercise it in action so manisestly as before and after the conflict of temptations and as the shaking of the tree is not of the nature thereof for of it selfe it standeth firme and steadie but by outward accident namely the winde blowing vpon it so is not vncertaine wauering and vnconstant doubting of the nature of faith for of it selfe it is firme and certaine but it commeth by outward accident from the boysterous blasts of infidelitie and the temptations of Sathan which as it were violently blow vpon it which being past it remaineth like the tree firme and constant And as the graces of Gods spirit and the flesh and the corruptions thereof doe still retaine in themselues their owne nature and properties so also doe they most commonly shew themselues in their diuers fruites and effects and that oftentimes in the conflict and time of temptation so that the regenerate man may at the same time feele in himselfe contrarie affections and actions for the spirit acknowledging Gods goodnes mercie and truth in his promises is replenished with joy being in hope to inioy them on the otherside the flesh feeling present miserie and the sharpnes of afflictions sorroweth and grieueth The spirit apprehending and applying vnto it the sweete promises of the Gospell doth quietly rest vpon them the flesh seeing it owne corruption and the huge waight of
with the godly instructions profitable exhortations and sweete consolations of those who are more stronge and therefore the Apostle Paul exhorts those who had attayned vnto agreat measure of faith that they admitt such as were weake into their companie to be made partakers of their Christian conferences to the ende that hereby they might be more and more strengthened and confirmed Rom. 14.1 Rom. 14.1 The 4. means the vse of the sacraments The fourth meanes is the holy vse of the sacraments for the Lord hath added them as seales to the handwriting of his couenant of grace to confirme our faith in the full assurance of his promises and to take away all doubting For whereas the weake conscience might make some scruple in respect that the promises of the gospell in the preaching of the word are deliuered indefinitely and after a generall manner in the vse of the sacraments they are assured vnto them particularly and as it were by name and that not after some obscure and hidden maner but most familiarly by such common signes are are subiect to the senses and within the reach of the shallowest capacitie The 5. means good workes A fift meanes to confirme our faith is to be continually conuersant in good workes and to bring forth the fruites of holy obedience for hereby our faith is exercised and by exercise strengthened and increased whereas contrariwise the neglect hereof doth wound the conscience and so quench the liuely heate of faith that though it bee not quite extinguished yet it will not sensibly be discerned As therefore the strength of the bodie is increased by exercise and for want thereof waxeth faint and languisheth and as the stomacke is by outward exercise of the bodie made more fitt to performe his dutie of concoction so our faith being exercised in good workes is made more strong and fitt to performe his dutie in applying Christ and the sweete promises of the gospel vnto vs and without this spirituall exercise it waxeth faint and the strength thereof abateth The 6. means feruēt prayer The last meanes to strengthen and increase our faith is continuall and feruent prayer for faith is not in our owne power but it is the free gift of God as the Apostle teacheth vs Ephe. 2.8 neither can any man come vnto our Sauiour Christ by a liuely faith except it be giuen him of the father Ephe. 2.8 as himselfe speaketh Ioh. 6.65 Ioh. 6.65 And therefore when wee see the small measure of our faith we are with the apostles to pray vnto the Lord that hee will increase it Luk. 17.5 Luk. 17.5 And when wee perceiue that it is grieuosly assaulted with doubting and infidelitie we are in feruencie of spirit to crie out with the father of the possessed childe Lorde I beleeue helpe my vnbeleefe Mark Mark 9.24 9.24 And then we may be assured that the Lord will heare vs and satisfie our godly desires making vs to growe vp from faith to faith till at length wee attaine vnto such a fulnesse of perswasion that wee shall bee able truely to say with the Apostle I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our Lord. as it is Rom. Ro. 8.38.39 8.38.39 § Sect. 3 And these are the meanes which properly tende to the strengthening and increasing of our faith Of the means whereby we may be preserued from doubting and desperation which whosoeuer carefully and conscionably vse they shall assuredly find them effectuall for this purpose Now wee are to speake of those meanes whereby wee may bee preserued from doubting and desperation of which I shal not neede to speake much seeing the most of these points are handled before The 1. means The first meanes to preserue vs from desperation is to cal continually vnto our remembrance that the promisses of the gospell are generall and indefinite excluding none how vnworthie and sinnefull soeuer they be if they doe not exclude themselues through their owne infidelitie Mat. 11.28 So Mat. 11.28 our Sauiour calleth all humbled and repentant sinners without exception saying Come vnto me all yee that labour and are heauie laden and I will ease you Ioh. 3.16 and Ioh. 3.16 God so loued the world that he sent his only béloued son that as many as beleue in him should not perish but haue euerlasting life Mat. 9.13 So Matth. 9.13 our Sauiour saith that hee came not to call the righteous but sinners to repentance either then refuse the name of repentant sinner or acknowledge that he came to saue thee and Ioh. 6.40 our sauiour saith that it is his fathers will who sent him that euery man who beleeueth in him should haue euerlasting l fe Seeing therefore God taketh no exception nor excludeth any let vs not exclude our selues through our want of faith and infidelitie The 2. means Secondly we are to consider that the Lord hath not onely propounded his gratious promises vnto vs but also hath commaunded vs to beleeue them Mark 1.15 1. Ioh. 3.23 So Mark 1.15 Repent and beleeue the gospell and 1. Ioh. 3.23 This then is his commaundement that wee beleeue in the name of his sonne Iesus Christ c. now to beleeue in Christ is not onely to beleeue that he is a sauiour for this euē the diuels beleeue also but to beleeue that he is our sauiour to rest wholy vpō him for our saluatiō to say with the Apostle Paul Gal. 2.20 Gal. 2.20 I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me And to the end that wee may be armed against doubting and enabled to perfourme this commaundement it hath pleased the Lord to adde vnto his word his oath Heb. 6.18 that by two immutable things wherein it is impossible that God should lye wee should haue strong consolation as the apostle speaketh Heb. 6.18 Yea he hath also vnto his word and handwriting annexed his Sacraments as seales that there might be no place left for doubting Seeing therefore the Lord hath expresly commaunded vs to beleeue and vsed al meanes to enable vs to perfourme his commaundement let vs not now dispute the question whether we are worthy to beleeue or no or whether such grieuous sinners are bound to this dutie but setting all excuses aside let vs beleeue in obedience to Gods commaundement The 3. means Thirdly we must not alwaies set before vs the innumerable multitude and huge waight of our sins but withal cal to our remembrance the infinite mercies of God and merits of Christ who hath offered vnto his father a propitiatorie sacrifice and full satisfaction for all our sinnes 1. Iohn 2.2 and not for ours onely but for the sinnes of all the world
alreadie plainely proued though we neuer haue any speciall reuelation And therefore without any such particular reuelation we may attaine vnto the certaine assurance that we are iustified in Gods sight Thirdly that which the Gospell assureth vs of we neede not to make any doubt thereof or once call it into question but the Gospell assureth vs that whosoeuer beleeueth in Christ Iesus and truely repent them of their sinnes shall be made partakers of all the gracious promises of life and saluation therein contained So Ioh. 3.16 Ioh. 3.16 God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And chap. 5.24 Ioh. 5.24 Verely verely I say vnto you he that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life Matth. 11.28 And Matth. 11.28 Come vnto me all ye that labour and are laden and I will ease you And therefore whosoeuer beleeue in Iesus Christ approuing their faith to the world and their owne consciences to bee true and vnfained by the fruite thereof vnfained repentance he may assure himselfe of all the gratious promifes of the Gospell and consequently of the remission of his sinnes and his iustification for the merits and righteousnesse of Iesus Christ Lastly the Lord hath not onely after a generall manner propounded these promises vnto vs and left vs to our owne libertie to beleeue or not to beleeue them but hee hath bound vs to the performance of this dutie by his expresse commaundement Mark 1.15 1. Ioh. 3.23 Mark 1.15 Repent and beleeue the Gospell And 1. Ioh. 3.23 This is his commaundement that we beleeue in his sonne Iesus Christ that is that we doe not onely after a generall manner beleeue that he is the sauiour of mankinde but that we beleeue that he is our sauiour who hath redeemed iustified and wil most perfectly saue vs and rest wholy vpon him alone for our saluation And he that thus beleeueth needeth no other arguments to assure him that he is iustified and shall be saued for he hath the witnesse in himselfe euen the testimonie of Gods spirit crying in his heart Abba father and bearing witnesse vnto his spirit that he is the childe of God and not to beleeue this is to make God a lyer because wee will not beleeue the record that hee hath witnessed of that his sonne 1. Ioh. 5. 10. as the Apostle speaketh 1. Ioh. 5.10 Yea as before I haue shewed at large he hath added vnto the hand writing of his word which containeth also his oath for our better confirmation his sacraments whereby he particularly conuayeth and giueth vnto euery beleeuer as it were proper possession of Christ Iesus and all his benefits to the end that there should bee no place left to doubting nor any neede of any particular reuelation for our further assurance § Sect. 2 Secondly Sathan will suggest that those who are iustified are made iust That we are made iust not by infusion but by imputation of righteousnes and those who are made iust doe continually the workes of righteousnesse but thou will he say to the humbled sinner continuest still in thy corruptions and thy wickednesse cleaueth fast to thee and compasseth thee about and in stead of doing the workes of righteousnesse thou continually heapest vp the full measure of thy sinnes yea thy best actions are so stained with imperfections and so full of infirmities that they iustly prouoke Gods wrath against thee To which we must answere that indeede whosoeuer is iustified is made iust but not by infusion of inherent righteousnesse into our selues but by imputation of Christs most perfect righteousnesse as before I haue shewed for hereby our sinnes are pardoned he hauing taken them vpon himselfe and satisfied Gods iustice by suffering those punishments which wee had deserued and also he hath perfectly fulfilled the law that hee might make vs partakers of his actiue obedience and so imputing both vnto vs hath made vs perfectly iust and righteous in Gods sight So that now the Lord doth not require obedience to his law at our hands to the end that wee should be iustified in whole or in part by our owne righteousnesse neither are we to this end to obserue Gods commandements that we may offer vnto God our workes and inherent righteousnesse desiring thereby to be iustified for as I haue shewed our best righteousnesse is imperfect and mingled with manifold corruptions so as it would rather condemne vs then iustifie vs if the Lord should examine it according to the exact rule of his most perfect iustice but we offer vnto God for our iustification the most perfect righteousnesse and full satisfaction of Iesus Christ which by his merits and sufferings he hath once made for vs desiring thereby wholy and onely to be iustified and saued § Sect. 3 As for our workes and inherent righteousnesse That our works are not causes but effects of our iustification they are not causes but effects and fruites of our iustification neither is it possible that we should doe any good worke acceptable in Gods sight till we are iustified and reconciled vnto God in Iesus Christ for our workes cannot please him till our persons please him and whatsoeuer we doe before faith hath purified the heart it is sinne and odious in the sight of God but as soone as we haue faith begotten in vs presently it apprehendeth Christ and his righteousnes whereby we are iustified and then being iustified faith worketh by loue and bringeth forth in vs the fruites of sanctification which though they bee mingled with much corruption and manifold imperfections yet God in Christ accepteth of them as perfect and will crowne them with glorie and immortalitie That now the Lord doth not require of vs perfect righteousnesse Neither doth the Lord now require of vs that wee perfectly at once shake off all our corruptions but that we labour as much as in vs lieth to mortifie and subdue them according to the measure of his grace and holy spirit which he hath bestowed on vs he doth not straightly commaund that we should instantly banish and expell sinne from dwelling in vs but that we doe not suffer it to raigne in vs nor willingly obey the flesh in the lusts thereof submitting our selues vnto sinne as seruants and vassals to their Lord and maister he doth not inioyne vs that we should wholy vanquish our corruptions and obtaine a full victorie ouer them but that we proclaime open warres against them and manfully fight and striue vnder the conduct of his spirit against the flesh and the sinfull lusts thereof and when we are taken captiue of sinne that we labour to attaine vnto our former freedome in the meane time sorrowing and groning vnder the heauie waight of our corruptions and crying out with the Apostle Rom. 7. wretched man that