assure our selues that we are not in the number of those whom Christ calleth for hee inuiteth them onely vnto him who being heauy laden with the waight of their sinnes are wearie of their burthen and sorrow and greeue that they cannot shake it of nor be freed from it Crying out with the Apostle Paule Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death § Sect. 7 The third signe The 3. thinge is an earnest desire to be freed from our sinnes whereby wee may know those whome Christ calleth is that being vexed with the heauy burthen of sinne they earnestly desire to be eased and released of it for as those who are ouerpressed with a heauy burthen desire aboue all things to be freed from it so those who feele the waight of sinne pressing them downe and are weary tired in bearing of it they most earnestly desire to bee eased of this intollerable burthen and will neuer bee at rest till their desire bee accomplished This desire resembled to hunger and thirst This desire in the Scriptures is resembled to hunger and thirst in which these two things concurre first a sense of our want and secondly an appetite or earnest desire to be satisfied and to haue our want supplied and so in these spirituall things first we feele the want of Gods graces and Christes righteousnesse and then wee earnestly desire that wee may be filled and satisfied with them So that to hunger and thirst after the grace of God and the righteousnesse of Christ and to be wearie and heauie laden are much alike both are blessed of the Lorde for as those who hunger and thirst after righteousnesse are blessed because they shall bee satisfied as it is Matth. 5.6 So they are blessed who are wearie and heauie laden with the burthen of their sinnes for such Christ calleth vnto him and hath promised to ease them that is to giue vnto them the remission of their sinnes and to release them of this burthen by taking it vpon his owne shoulders And as our Sauiour calleth and inuiteth vnto him such as are wearie and heauie laden Matth. 11.28 So in diuers other places he inuiteth and calleth those who hunger and thirst after his righteousnes So Esa 55.1 To euery one that thirsteth come yee to the waters and yee that haue no siluer come buie and eate come I say buy wine and milke without mony and Iohn 7.37 Iesus cryed saying If any man thirst let him come vnto mee and drinke Apoc. 21.6 I will giue to him who is a thirst Apoc. 21.6 and 22.17 of the well of the water of life freely and 22.17 Let him that is a thirst come and let whosoeuer will take of the well of the water of life freely a notable example of this thirsting wee haue in Dauid Psal 63.1 O God thou art my God early wil I seeke thee my soule thirsteth for thee and 42.1 as the hart brayeth for the riuers of water so panteth my soule after thee O God 2. my soule thirsteth for God euen for the liuing God and Psal 143.6 my soule thirsteth after thee as the thirstie land Which thirst whosoeuer feeleth he may boldly assure himselfe that hee is in the number of those whom Christ calleth and that will satisfie him Whosoeuer therefore hungreth and thirsteth after the grace of God and righteousnes of Christ whosoeuer is wearie and heauie laden that is who so hath a true sense and feeling of his sinnes and is vexed and greeued with the burthen thereof and withall his heart desireth to to be eased of his loade though he thinke himselfe in a most miserable estate yet if he come vnto Christ and with blind Bartemaeus crie out O sonne of Dauid haue mercy on mee I may fitly say vnto him as it was say do vnto this blind man Bee of good comfort for Christ calleth thee § Sect. 8 The last thing required in those whome Christ calleth is that they come vnto him The last thing required is that we come vnto Christ for to whom should wee come for ease but vnto Christ himselfe seeing their is neither saint nor Angell that can ease vs for the waight of one sinne would presse them downe into hell wheras our Sauiour Christ is able to beare the burthen of our sinnes nay he hath alreadie borne them that wee might bee deliuered from them As it is 1. Pet. 2.24 neither it is likely that either saint or Angel would so willingly helpe vs as our Sauiour Christ Iesus who so tenderly loued vs that hee came into the worlde to lay downe his own most precious life as a price for our redemption and though they were willing yet they haue not the like abilitie vnto him who hath all power in heauen and earth cōmitted vnto him Mat. 11.27 for working the worke of our redemption And therfore seeing he wanteth neither loue nor power let vs goe vnto him and him onely Otherwise we shal commit a double follie that is we shall leaue Christ who is the foūtaine of liuing water dig vnto our selues broken cisternes which will hould no water Iere. 2.13 For there is not saluation in any other neither is their amonge men any other name giuen vnder heauen whereby we must be saued as it is Actes 4.12 Hee is the way which leadeth vnto euerlasting happinesse he is the truth to instruct vs in all the counsailes of God hee is the life to reuiue vs who were dead in our sinnes yea the life of euerlasting life and the perfection of our heauenly happinesse Iohn 14.6 Hee hath taken vpon him our infirmities and borne our paines hee was wounded for our offences and smitten for our iniquities the paine of our punishment was layd vpon him and with his stripes wee are healed Esa 53.4.5.6 To whom therefore should wee goe in our sickenesse but to this our heauenly physition whose helpe should wee seeke for the curing of our woundes but the helpe of this our blessed surgeon who will easily cure them all with the precious balme of his bloud whether should wee returne after our long wandring but vnto the shepheard of our soules to whome should wee seeke to bee preserued from death and damnation but to him who is the Lorde of life and saluation and therefore leauing all other meanes of our owne diuising let vs repaire vnto him and him alone for hee calleth and inuiteth vs promising that hee will ease vs. But how should we come vnto Christ and what is meant hereby surely wee are not to vnderstand a corporall or local comming vnto him for hee is in heauen and wee are vpon the earth but our comming is spirituall not of the body but of the soule § Sect. 9 And this is twofould the comming of repentance and the comming of faith This comming to Christ twofold the comming of repentance is perfectly to God the father the comming of faith is to Christ Iesus
this must not make vs to neglect all till there be an vniuersall agreement for as well may be reconcile light and darkenes the children of God with the children of the diuell grace naturall corruption truth and error as the true religion with those which are false or the professors of the one with the professors of the other Those who haue important businesses abroad doe not stay at home and refuse to trauaile because some goe out of the way but therefore they are more carefull to informe themselues of euery turning in their iourney because they would not erre with others those that haue a desire to liue doe not refuse all meate because some surfet die by eating that which is vnwholsome but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health those also who are sicke doe not neglect all phisicke because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing but this maketh thē with more circumspection to find out a skilful and learned phisition Let vs therefore follow the like practise in these spirituall things and seeing there is but one direct way which leadeth vnto heauen and many bywaies which leade to destruction let not this keepe vs from trauayling this heauenly iourney but rather moue vs with more diligence to inquire the right and perfect way seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules let vs learne with more care to make choyse and to put a difference betweene the one and the other But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion §. Sect. 2. How the vnlearned may discerne the true religion from that which is false and which is the false who teacheth the truth and who falsehood to which I answere that euery one must labour to informe himselfe of the truth by studying and meditating in Gods word this must be his light to guide him his counsaylor to informe him his touchstone whereby he may discerne the stubble and straw of mens inuentions from the pure gold of Gods true religion Neither are we to receiue all doctrines hand ouer head but as the Apostle exhorteth vs we must trie the spirits whether they be of God or no and with the men of Berea we must search the scriptures I. Ioh. 4.1 Act. 17. to see if those things be so as they are deliuered and accordingly either receiue them if they are consonant with Gods word or reiect them if they be dissonant thereunto Yea will some say this were a direct course if those onely who haue the truth on their side had scripture to alledge but seeing euery heretike is as readie to quote scripture for the vpholding and defending of his heresie as the professors of Gods truth for the maintenance thereof all the question is whose interpretation is to be receiued as good and whose to be reiected as false and erroneous To this I answere that though there be some places in the scripture hard and somewhat doubtful and therefore the more easie to be wrested vnto a wrong sense yet are there others cleare end euident for the confuting of all sects heresies and errors whatsoeuer and therefore we must expound those places which are darke and ambiguous by those which are perspicuous and manifest For exmaple if we would know whether Poperie be the true religion or no we must examine the doctrines thereof by Gods word not making choyse of those places which seeme any way hard and doubtfull but of those which are cleere and manifest and so we shall finde that their doctrines are as contrarie to Gods truth as light to darkenes For whereas they teach that we are able to fulfill the law and to merit heauen the scriptures affirme the cleane contrarie I am 3.2 and 2.10 namely that in many things we sinne all I am 3.2 and whosoeuer shall keepe the whole law yet faileth in one point is guiltie of all I am 2.10 that there is no man who sinneth not 1. King 8.46 1. King 8.46 that in Gods sight none that liueth can be iustified Psal 143.2 Luk. 17 10. Psalm 143.2 that when we haue done all those things that are commaunded vs we are vnprofitable seruants and haue done but our dutie and therefore merit nothing Luk. 17.10 So whereas they teach that wee must pray to Saints and Angels because they make intercession for vs the Apostle flatly excludeth all other from this office but Christ alone 1. Tim. 2.5 1. Tim. 2.5 there is one mediator betweene God and man Where as they teach that marriage is vnlawfull for some men at all times and some meates vnlawfull for all men at some times the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels 1. Tim. 4.1.3.4 and that euery creature of God is good and nothing ought to be refused if it be receiued with thankesgiuing 1. Tim. 4.1.3.4 And that marriage is honorable for all men and the bed vndefiled Heb. 13.4 Heb. 13.4 that to auoyde fornication euery man must haue his wife and euery woman her owne husband 1. Cor. 7.2 and that better it is to marrie then to burne v. 9. 1. Cor. 7.2 Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament the scriptures teach vs the contrarie namely that he is ascended into heauen and therefore not vpon the earth Matth. 28.6 Matth. 28.6 That when he was taken into heauen he was taken from vs Act. 1.11 Act. 1.11 That the heauens must containe him vntill the time that all things be restored Acts 3.21 Act. 3.21 Whereas they teach that we must make and worship images both are expresly forbidden in the second commaundement and in many other places of scripture Whereas they teach that the scriptures should be kept from the common people in an vnknowne language the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding that he might also instruct other 1. Cor. 14.19 than ten thousand words in a strange tongue and flatly inioyneth that the Prophets should keepe silence in the Church rather than speake strange lauguages where there is no interpreter 1. Cor. 14.19.27.28 Whereas they hold that the cup in the administration of the Lords supper is to be withheld from the common people and giuen onely to the Priests the quite contrarie is to be obserued in the institution whereas our Sauiour saith Drinke ye all of it because it is his blood of the new testament that is shed for many for the remission of sinnes plainely thereby inferring that this signe and sacrament of his blood belongeth to as many as were redeemed by it Matth 26.28 Matth. 26.28 And whereas they say that here the disciples were onely
fort we had bestowed his rich treasures therefore in his iustice he sent his sergeant death to arest vs and to cast vs in the prison of vtter darkenes there to remaine in the custody of sathan our most malitious iaylor till we had fully discharged our debt and made full satisfaction to his iustice which wheÌ„ we were altogeather vnable to perfourme it pleased our sauiour Christ in his infinite loue towards vs to become our suerty and to take vppon him the answering of our debt which he fully discharged in as exact a manner and measure as the iustice of God required for whereas wee are bound to performe perfect obedience to the lawe he performed it for vs where as wee for our disobedience were subiect to the sentence of condemnation the curse of the law and death of body and soule he was condemned for vs and bore the curse of the lawe and dyed in our stead an ignominious death whereas we deserued the anger of God and to bee kept prisoners in the graue vnder the dominion of death he endured his fathers wrathfull displeasure and himselfe was for a time held captiue of death in the graue that so he might reconcile vs to his father and set vs at libertie In a word whatsoeuer we owed Christ discharged whatsoeuer wee deserued hee suffered if not in the selfe same punishments for hee could not suffer the eternall torments of hell yet in proportion the dignity of his person giuing value vnto his temporarie punishments and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell Seing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice God cannot in equitie exact of vs a second payment no more then the creditours may iustly require that his debt should be twice payd once of the suerty and againe of the principal Neither now hath Gods iustice any thing to shew against vs for the lawe which was the hand writing of ordinances which made against vs and as it were a bond whereby wee were obliged and bound to God the father either to performe obedience or to vndergoe the penaltie euen euerlasting death and condemnation is now cancelled taken away and fastened to the crosse of Christ as the Apostle affirmeth Col. 2.14 So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing cancelled the handwriting or bond in which wee were obliged and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance and lay hould vpon our sauiour Christ and his merites by a liuely faith we haue our quietus est and generall acquittance which God himselfe hath pronounced from heauen in the presence of many witnesses saying This is may welbeloued son in whom I am well pleased that is in whome I am delighted restfully satisfied wel coÌ„tented Mat. 3.17 CHAP. XXXIIII Of the third Argument grounded vpon Gods truth § Sect. 1 THe third argument Of Gods truth in his promises whereby all those who repent and beleeue may bee assured of the pardon remission of their sins is grouÌ„ded vpon Gods truth for the Lorde is most true yea truth it selfe and all his promises in Christ are yea and amen 2. Cor. 1.20 Apoc. 1.7 hee is a faithfull and true witnesse and whatsoeuer hee hath spoken shall be accomplished so that though the heauens decay and waxe olde like a garment though the sunne loose his light and the moone be turned into bloud though the earth tremble and quake and the foundations of the mountaines bee mooued and shake yea though heauen and earth and all things therein contained perish and passe away Matth. 5 1â— yet shall not one iote or title of his word fal to the ground vnaccomplished And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe for he is Iehoua who hauing his essence and being in and from himselfe alone giueth being vnto all things else especially to his worde and promises But hee hath promised to all beleeuers and repentant sinners that hee will in Christ Iesus pardon al their sins and will receiue them into his grace and fauour and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation truly repenting vs of all our sinnes wee may assure our selues that though our sins be neuer so many and grieuous yet the Lord will receiue vs to mercy and pardon and forgiue them § Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen That Gods regal stile assureth vs of mercie and forgiuenesse may haue some ground whereupon to rest when it is ready to faint some spirituall weapons whereby it may defend it selfe and beate backe the violence of Sathans tentations I will make choise of some amongst many of the comfortable promises of the gospell made vnto all repentant sinners First therefore let vs consider that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters to be read of all his subiectes he thus proclaymeth it Exod. 34.6 The Lorde the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth 7. Reseruing mercy for thousands forgiuing iniquitie and transgression and sinners wher we may obserue that the greatest part of his stile coÌ„sisteth of his mercy gratiousnes long suffering goodnes readines to forgiue the iniquities of repentant sinners as therfore wee cannot offer a greater disgrace to a mightie prince then to denie or call into question any part of his tytles or regall stile so we cannot more dishonour the prince of princes and soueraigne king of heauen earth then by doubting of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe seeing then he professeth and proclaymeth himselfe to bee a gratious mercifull long suffering God who is alwaies readie to forgiue repentant sinners when they implore his mercie let vs not offer God that disgrace to rob him of any part of his glorious titles nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs. § Sect. 3 Moreouer this is one maine part of the couenant of grace That Gods â—ouenant assureth vs of the remission of our sinnes which the Lord professeth that he will make with his church and people namely that he will forgiue their iniquitie and remember their sinnes no more Ier. 31.34 the counterpaine of which couenant we haue Heb. 10.16.17 and therefore if we on our part performe the condition of this couenant
this brutish might which a weake man may with policie defeate therefore he is compared to a strong armed man Luk. 11.21 Luk. 11.21 who keepeth in peace all that he possesseth And least wee should despise him because hee is but one the holie Ghost telleth vs that hee is a mightie prince not of one land or countrie but of the whole world Ioh. 12.31 Ioh. 12.31 who therefore hath infinite multitudes at his commaundement neither is there one of these princes alone but huge multitudes of them and therefore the holie Ghost speaking of them vseth the plurall number saying that we fight against principalities Eph. 6.12 against powers and against the worldly gouernours c. Whereas therefore the holie Ghost doth call him the strong man Sathan and the diuel in the singular number he would not haue vs to conceiue that there is onely one but it is partly to note the chiefe of the kingdome of darknes Matth. 25.41 according to that Matth. 25.41 Depart from me ye accursed into euerlasting fire which is prepared for the diuell and his angels And in this sense he is called Beelzebub the prince of diuels Matth. 12.24 Matth. 12.24 And partly to intimate vnto vs their great consent and agreement in seeking the destruction of mankinde for though they be an huge multitude yet they combine themselues together as if they were but one in seeking our destruction Otherwise the Scriptures euidently shew vs that there is not one alone Matth. 12.45 but many to assault vs. Matth. 12.45 One spirit taketh vnto him seuen more and they al enter into one man Mark 16.9 Mark 16.9 Luk. 8.30 It is said that Christ had cast out of Mary dalen seuen that is many diuels So Luk. 8.30 there is mention made of a man possessed with an whole legion that is with an huge multitude So that as our enemies are powerfull in strength so are they in numbers numberlesse enow to beset vs all on all sides and in all places and therefore our fight must needes be daungerous which daunger the Apostle aggrauateth by telling vs that they are the princes of darknes and therefore as well able to assault vs in the night as in the day Eph. 6.12 which sight of all other is most terrible when we cannot see our enemies and therefore cannot tell on which side to defend our selues Secondly he telleth vs that wee wrastle not with enemies of flesh and bloud like vnto our selues but with spirituall wickednesses which are most daungerous because being spirits they can with incredible swiftnes passe from place to place which are farre distant and therfore the more fitly take all aduantages either in assaulting vs at their pleasure or withdrawing themselues when they finde resistance being spirits they can lie secretly in ambushment euen in our bed-chambers and so surprize vs when they finde vs most retchlesse and secure for we cannot discouer them before we feele their assaults Thirdly he telleth vs that they are in high places to note vnto vs that they haue gotten the aduantage of the vpper ground and therefore the fight must be daungerous when our enemie fighteth against vs from an high place or fort we standing so low that we are scarce able to reach him But because earthly things cannot sufficiently shew the power of our enemie Sathan therefore he is called the god of this world 2. Cor. 4.4 2. Cor. 4.4 to note vnto vs that in respect of worldly strength and humane resistance hee is after a sort omnipotent that is able to doe what he list if he were not restrained by Gods diuine power who alone is omnipotent and ouerruled by no superiour § Sect. 3 And thus you see the puissant power of this our spirituall enemie but though he were strong Of the courage and audaciousnes of Sathan yet if withall he were a dastard and voide of courage he were the lesse to be feared but as he is very strong so also he is exceeding desperate and audacious for there was neuer man that liued whō he durst not encounter yea and that after by Gods assistance he had taken many ouerthrowes Though Dauid were a most holie man and according to Gods owne hart yet he assaulted him and gaue him diuers foyles by tempting him to adulterie murther and in pride of heart to number the people Though Iob was by Gods owne testimonie the iustest man on earth and therefore the best armed with the breast-plate of righteousnes yet Sathan durst encounter him as long as God would suffer him He resisted Iehoshua the good high Priest Zach. 3.1 He buffeted Paul the chosen vessell of the Lord Zach. 3.1 2. Cor. 12.7 2. Cor. 12.7 Yea so ventrous hee is that he assaulted our first parents in the state of innocencie when they were armed with free will and might if they would haue resisted his temptations Nay so desperately audacious is this our enemie that he durst encounter our grand Captaine Christ Iesus who was God and man able to destroy him with a word of his mouth and that not once but many times after he was shamefully foyled and ouerthrowne yea so insolent and foole-hardie he is that he did not onely assault him here on earth when he was in the shape of a seruant and whereas in respect of his outward state he might haue some hope of preuailing but also he wageth warre against him in heauen sitting at the right hand of his father in all glorie power and maicstie when as he hath no appearance of hope to preuaile but is most sure that he shall haue the ouerthrow And this appeareth Apoc. 12.7 Apoc. 12.7 And there was a battaile in heauen Michael and his angels fought against the dragon and the dragon fought and his angels but they preuailed not c. Where by Michael we are to vnderstand Christ himselfe for he onely is the prince of Angels and this name signifying such an one as is equall with God almightie can agree to no other but vnto Christ alone And by the Dragon wee are to vnderstand Sathan as appeareth vers 9. who fought against our Sauiour though he preuailed not If therefore hee durst encounter the most valiant souldiers that euer fought the Lords battailes yea if hee durst set vpon our Sauiour Christ himselfe then surely there is no doubt but that he hath courage enough to set vpon vs who are weake and feeble altogether vnable in our selues to make resistance Seeing therefore our enemies are so puissant in strength so innumerable in multitude so dangerous and so audacious let vs shake off all securitie and continually stand in readines to endure the encounter for what follie is it for vs with secure worldlings to contemne and make no reckoning of such enemies Seeing euery one of vs must resist a huge multitude seeing wee which are weake and feeble are to withstand those which are strong and mightie seeing wee which are flesh and bloud
spirituall enemies but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church depriue them of the vse of the sword of the spirit the word of God and so betray them into the power of Sathan being able to make no resistance when their chiefe weapon is taken from them CHAP. XVI Of Prayer § Sect. 1 THe last and chiefe meanes wherby we may both defend our selues and offend our enemie Eph. 6.18 That prayer is the meanes of obtaining Gods assistance and the rest of the spirituall armour is feruent and effectual prayer which the Apostle exhorteth vs to vse Eph. 6.18 And pray alwaies with c. The necessitie and profit of which exercise is exceeding great in this spirituall combat because thereby we doe obtaine all our strength to fight and victorie also ouer our enemies For first wee cannot endure the least assault of Sathan by our owne strength vnlesse wee be armed with the power of Gods might as before I haue shewed And the Lords assistance whereby onely we can ouercome is obtained by earnest and effectuall prayer according to that Psal 50.15 Call vpon me in the day of trouble Psal 50.15 so will I deliuer thee and thou shalt glorifie me And our Sauiour prescribeth vs this meanes to free our selues from temptation or at least from being ouercome by them by crauing the Lords assistance saying Leade vs not into temptation Matth. 6.13 but deliuer vs from euill Matth. 6.13 So hee exhorteth his disciples vnto prayer least they should enter into temptation Luk. 22.40 Luk. 22.40 46. Secondly we cannot obtaine the spirituall armour before described by any meanes of our owne but those graces of Gods spirit are his gifts from whom euery good and perfect gift descendeth Iam. 1.17 Iam. 1.17 and therefore are to be begged at his hands by earnest and effectuall prayer we hauing his gracious promise Matth. 7.7 that if we aske we shall receiue Math. 7.7 And our Sauiour hath assured vs that whatsoeuer wee aske the father in his name Ioh. 16.23 he will giue it vs Ioh. 16.23 And to this his promise he addeth his commandement in the verse following saying Vers 24. Luk. 11.13 Aske and you shall receiue Yea if we doe but truly desire the holy Ghost the Father will giue him vnto vs Luk. 11.13 And hee commeth not alone but bringeth with him our spirituall armour euen all his graces fit for to arme vs in the spirituall combat against all the assaults of Sathan and his assistants § Sect. 2 But whereas these graces are in this life but weake and imperfect in vs The rest of the spirituall armour is not sufficient without prayer our truth being mixt with will-worship and hypocrisie the puritie of our conscience being stained with our corruption our knowledge of the Gospell but in part and shadowed with the vaile of ignorance our faith mixt with doubting and weakened with incredulitie our hope shaken from our anker-hold when the promises of God are delaied and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage therefore it behooueth vs after wee haue armed our selues at all points not to trust altogether in our armour but to haue our recourse vnto our grand Captaine Christ Iesus acknowledging our owne weakenesse and desiring his aide and assistance that being armed with his power we may obtaine a glorious victorie ouer our spirituall enemies And as Moses ioyned with Iosuahs sword his owne effectual prayer which was of farre greater efficacie for when he held vp his hands in prayer Israel preuailed but when he fainted Amaleck had the vpper hand so wee being to fight against the spirituall Amalekites are not wholie to trust in our spirituall weapons but we are to implore continually the Lords assistance by heartie prayer assuring our selues that if we lift vp our hands and hearts vnto God we shal in the end obtaine a full victorie but if we faint the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth it is an easie matter for these spirituall wickednesses to ouercome vs seeing they fight against vs from high places but if wee lift vp our hearts in prayer vnto God our mindes and soules shall be as it were transported into heauen which is a tower of strength into which our spirituall enemies cannot approch Whensoeuer therefore wee are assaulted by Sathan let vs lift vp our soules into heauen by effectuall prayer and so we shall be out of his reach § Sect. 3 Now that our prayers may bee effectuall there are diuers conditions and properties required in them by the Apostle in this place First that wee pray continually Luk. 18.1 1. Thess 5.17 The properties required in prayer which also our Sauiour Christ enioyneth vs Luk. 18.1 And Paul also 1. Thess 5.17 not that wee must neglect all other exercises and doe nothing but pray for there is a time to heare the word to do the workes of mercie and of our callings but his meaning is that we be alwaies readie to pray vpon all good occasions especially in the time of temptation this dutie is required according to that Psal 50.15 Psal 50.15 And therefore the Apostle saith not that wee must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery particular time and season but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery fit time when iust occasion and opportunitie is offered Seeing therefore in the time of temptation we doe especially need the Lords helpe therfore that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance Where by the way the stinted prayers of the popish rabble which they restraine to set houres is confuted for the Apostle willeth vs alwaies to be in readines when any fit occasion is offered The second thing required is that wee pray with all manner of prayers and supplication The former word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the earnest desiring of any good thing the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the deprecation of some euill so that whether wee want any thing that is good or would be deliuered from any thing which is euill wee must haue recourse vnto God by prayer that we may obtaine the one and auoide the other but more especially when we feele the want or weaknes of any part of the spirituall armour the graces of Gods spirit wee are to begge them at Gods hand that so wee may be enabled to stand in the encounter and when wee apprehend the extreame malice ioyned with the great power and cunning policie of our spirituall enemies wee are earnestly to pray that the Lord will not leade vs into temptation or if he doe yet that he will not suffer vs to fall therein and to be ouerthrowne And these our prayers must not onely be publike in the Church but also priuate in our chambers neither must wee be alwaies begging these
well may the tempests of Sathans temptations shake vs but they shall neuer remoue vs from our firme hold and certaine assurance which wee haue in Christ because wee apprehend him nay rather are apprehended or taken hold of by him as the Apostle speaketh Phil. 3.12 Phil. 3.12 And no man no not the whole power of hell is able to plucke vs out of his hands as our Sauiour speaketh Iohn 10.28 For though they be mighty to destroy yet Christ is almightie to saue Ioh 10.28 Esa 63.1 as it is Esa 63.1 and therefore let vs not suffer our soules to be racked betweene hope and feare 1. Pet. 1.13 but let vs trust perfectly on the grace that is brought vnto vs by the reuelation of Iesus Christ as the Apostle exhorteth 1. Pet. 1.13 § Sect. 5 Lastly The certainty of faith proued by the examples of beleeuers that we may be most certaine of this certainty of faith we will adde to these testimonies some examples of beleeuers mentioned in Gods word And first let vs consider the faith of Abraham which was not wauering and doubtfull but most certaine and assured for aboue hope he beleeued vnder hope and hee was not weake in faith neither did hee doubt of the promise of God through vnbeleefe Rom. 4.18 19 20 21 22 23. but was strengthened in the faith and gaue glory vnto God being fully assured that hee which had promised was able to performe it and therefore it was imputed vnto him for righteousnesse as the Apostle setteth it downe Rom. 4.18 19 20 21 22. Now Abraham was not onely a bare beleeuer but the father of the faithfull neither was his faith propounded vnto vs as a wonder to admire at but as an example for all his sonnes to imitate And therefore it is said vers 23. That this is not written for him onely that his faith was imputed to him for righteousnesse 24. But also for vs to whom it shall be imputed for righteousnesse which beleeue in him who hath raised vp Iesus our Lord from the dead But it may be obiected that Abraham is not said here to beleeue thus certainely his owne election or saluation but that he should haue a sonne and become a father of many nations I answere though this were the next and immediat obiect of his faith yet this was not the chiefe and principall but the promise of blessednesse and happinesse which was made to him and all the nations of the earth in his seede Christ For Abraham could not bee iustified by beleeuing that he should haue a sonne but by beleeuing in the Messias which should come out of his loynes by whose righteousnesse and obedience he should be saued And therefore the Apostle Gal. 3.16 doth appropriate that promise made vnto Abraham Gal. 3.16 Gen. 22.18 Gen. 22.18 In thy seede shall all the nations of the earth bee blessed vnto the promised seede Iesus Christ Looke also vpon the prophet Dauid and you shall see that though his faith was often shaken with doubting yet in it selfe it remayned certaine like a tree shaken with the windes which is not ouerthrowne but taketh more firme and deepe roote Psalm 23.4 Psalm 23.4 Though I walke through the valley of the shadow of death I will feare no euill for thou art with mee So Psalm 27.1 Psalm 27.1 The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Neither had he onely this assurance in himselfe but sheweth that it is also the state of all the faithfull Psal 125.1 They that trust in the Lord shall be as mount Sion Psalm 125.1 which cannot be remoued but remaineth for euer So Iob in the middest of his afflictions sheweth his certaine assurance and faith saying Iob. 13.15 Iob. 13.15 and 19.25 26. Loe though hee slay mee yet will I trust in him And chap. 19.25 I am sure that my redeemer liueth and he shall stand the last on the earth 26. And though after this skinne wormes destroy this body yet shall I see God in my flesh c. And Paul speaking not onely of his owne assurance of Gods loue and euerlasting life but of all the faithfull saith that he is perswaded that nothing in the world should be able to separate vs from Gods loue in Christ Rom. 8.38 Rom. 8.38 § Sect. 6 And thus haue I shewed that faith is a certaine assurance of Gods loue and fauour in Christ That faith particularly perswadeth vs of our election Now I will also proue that it particularly perswadeth vs of our owne election and life euerlasting For first such a faith is begot now in our hearts by the Preaching of the word as was begot in the hearts of men by our Sauiour Christ himselfe for as there is but one God so there is but one true and iustifying faith Ephes 4.5 Ephes 4.5 but by that faith they were particularly perswaded of the remission of their sinnes and consequently of their iustification and saluation as appeareth Luke 7.42.50 where our Sauiour saith thus to the woman Luk. 7.48.50 Thy sinnes are forgiuen thee thy faith hath saued thee goe in peace So Matth. 9.2 he saith to the sicke of the Paulsie Be of good comfort Matth. 9.2 thy sinnes are forgiuen thee And therefore the faith which is now begot in vs by the Preaching of the word doth also particularly perswade vs of the remission of our sinnes and eternall saluation For as our Sauiour Christ by his owne absolute authoritie did remit the sinnes of those that did beleeue so he hath left this authoritie to his ministers not absolutely by their owne power to remit sinnes which the man of sinne doth chalenge vnto himselfe but to declare and pronounce their sinnes forgiuen who truly beleeue in the sonne of God and repent them of their sinnes the which their sentence is ratified in Heauen according to that Matth. 16.19 Matth. 16.19 I will giue vnto thee the keyes of the kingdome of Heauen and whatsoeuer thou shalt binde in earth shall be bound in Heauen and whatsoeuer thou shalt loose in earth shall be loosed in Heauen which authoritie is not giuen to Peter alone and his successors as the Papists dreame but as Peter answered not onely for himselfe but also in the behalfe of all the rest so he receiueth this power both for himselfe and for all the Apostles yea for all Gods true Ministers the vndoubted successors of the Apostles as our Sauiour expoundeth himselfe Iohn 20.23 where hee giueth this authoritie to all the Apostles saying Whose sinnes so euer yee remit they are remitted vnto them Ioh. 20.23 and whose sinnes so euer yee retaine they are retained So that the Ministers of Gods word by the Preaching thereof may assure men particularly of the remission of their sinnes for when he maketh this generall proposition whosoeuer beleeueth and repenteth him of his
what sharper spur to pricke vs forward in the course of godlinesse than to know and consider that by our sanctification and holinesse of life we are certainely assured that God hath elected vs to be heires of the vnspeakable ioyes of his kingdome and that by our wickednesse and profanesse wee haue no lesse certaine assurance that we shall haue our portion for euer in the lake that burneth with fire and brimstone for if wee liue holily like true christians on earth we shall liue happily like glorious Angels in heauen but if here we lie forzen in the dregges of our sins without any sense of sorrow for those which are past or any desire and purpose of heart to forsake them in the time to come we shall be thrust from the Lord amongst the workers of iniquitie and the wrath of God shall pursue ouertake and consume vs. What sinne therefore can be so pleasant to our taste which this consideration will not make more bitter than wormewood what dutie of holinesse and righteousnesse so displeasant and grieuous which this will not make sweete and delightfull § Sect. 11 Now that we may not deceiue our selues with a counterfait holinesse Diuers kinds of counter sait holinesse which giue no assurance of our election in sted of true sanctification we are to know that this assurance of saluation doth not proceede from euery kinde of holinesse but from that which is true and vnfained for there is an holinesse of the tongue seuered from the holinesse of the heart in shew but not in deede in professiō but not in practise there is an holinesse in performing outward duties of Gods seruice seuered frō righteousnes towards our bretherē there is an holines in leauing some or the most sins without any desire or purpose to forsake some one or two sins by which we receiue greatest pleasure or profit there is an holines in tything mint and cummin which neglecteth the waightie things of the law and which maketh cleane the outside of the platter cup leauing the inside full of rapine and excesse and outwardly maketh a glorious golden shew when as within there is nothing but putrefaction and rottennes there is an holines which consisteth in the pharisaicall censuring of poore publicanes and in extolling our owne vertues The first kinde is of those whom the prophet reproueth Esa 29.13 Esa 29.13 who drew neere vnto God with their lips when as their hearts were farre from him and of those whom the Apostle brandeth 2. Tim. 3.5 2. Tim. 3.5 who make a shew of godlinesse but in their liues deny the power thereof in which ranke many professors also in these daies may fitly march The second kinde is of those who are content to serue God in the outward duties of his worship because they finde them good cheape yea often gainefull but cannot away with righteousnesse because that is sometimes painefull and sometimes requireth cost And these men in stead of making godlinesse their gaine make a gaine of godlinesse The third kinde is Herods holinesse who heard Iohn gladly and did many things yet could not abide to leaue his incest and such holinesse is in some now adaies who will be content to leaue all grosse outward sinnes so they may continue in their couetousnesse or voluptuousnesse The fourth is the holinesse of those pharisies which are most zealouse in ceremonies and their owne traditions but key colde in those duties which most concerne Gods glorie and their neighbours good The last kinde was the holinesse of the auncient pharisies and is the holinesse of our new brownists who place the most of their religion in censuring and condemning the corruptions of the Church and misdemeanors of priuate men not looking into their owne sinnes of hellish pride bitternesse enuie and want of charitie § Sect. 12 But none of these no nor yet all these ioyned together will euer giue vnto vs any sound assurance of our election The fruites and properties of true sanctification but it is that true sanctification indeede which beginneth not in the mouth but in the heart and sanctifieth our will and affections making vs to loue and to imbrace to our vttermost power vertue and godlinesse and to abhorre and flee from sinne and iniquitie and from the heart it proceedeth to the tongue and hands making the word of God and all holy conferences honie in the mouth and inciting vs to the practise of that which we professe It alwaies approueth golden pietie to be pure and without mixture of the drosse of hipocrifie by the touch stone of righteousnesse it is as carefull in approuing the heart and secret actions vnto God as the outward actions vnto men it causeth vs to hate as well one sinne as another and that sinne most of all into which we are most prone by nature to fall though it bring neuer so much pleasure and profit it embraceth afflicted godlinesse when it is attended with losse pouertie and shame as well as when it is waited vpon with gaine pleasure and the praise of men it is very charitable in censuring the faults of others but most seuere and strict in iudging and condemning the sinnes which our selues haue committed And therefore if our sanctification haue these properties we may most certainly be assured thereby that wee are elected and shall be saued but if these be wanting it is but a counterfeit holinesse which affoordeth no such assurance The miserable estate of those who haue not so much as a shew of godlinesse Now if this be true what hope can they haue who haue not so much as a shew of godlinesse how desperate is their state who euen in outward apparance shew nothing but wickednesse and prophanesse If the figge tree which beareth faire greene leaues be accursed what curses what miscrie and wretchednesse are they to beare and suffer who haue not so much as leaues that is an outward profession of godlinesse If Herod be a damned wretch in hell who heard Iohn the Baptist willingly and did many things according to his doctrine because he nourished one sinne in his bosome what fearefull condemnation are they to expect who contemne and neglect Gods word not thinking it worth the hearing and cannot finde in their hearts to submit themselues to the obedience of any part thereof neither will be brought to forsake any one sin wherewith they are delighted till it leaue them And yet such is the blind ignorance carnall securitie and vaine presumption of such men that they will not sticke to bragge that they are sure of Gods loue and that they are elected to saluation though there bee no shew of reason whereupon they may probably ground their foolish perswasion But the truth is that whilest they continue in this damnable estate consolation it selfe can not giue vnto them any true comfort for without sanctification there is no hope of election or saluation and seeing the Lord hath elected vs that wee should be holie
Sauiour and Redeemer namely Christ Iesus who only saueth vs from our sinnes as it is Matth. 1.21 Neither is there saluation in any other as it is Act. 4.12 Matth. 1.21 Act. 4.12 For as there is but one God so there is but one Mediatour between God and man which is the man Iesus Christ as it is 1. Tim. 2.5 1. Tim. 2.5 And by him alone we haue redemption through his bloud euen the forgiuenesse of sinnes and that without any respect of our worthinesse but according to his rich grace Eph. 1.7 Eph. 1.7 Luk. 1.68 And though we do not exclude God the Father from the worke of our redemption for he is the author and first cause who hath so loued vs that hee sent his sonne to saue and redeeme vs nor the holy Ghost who applieth vnto vs the merits and efficacie of Christs death making them effectuall for our saluation yet if we speake properly our Sauiour Christ onely can be called our Redeemer and that in these respects first because he alone was ordained and deputed to perfect the worke of our redemption secondly because he onely was God and man both which were necessarily required in our Mediatour and Redeemer that hee might haue full right and abilitie to redeeme vs thirdly because hee alone gaue himselfe to bee the price of our redemption and lastly because in him onely there is perfect redemption as being our head who not only hath saluation in himselfe but also deriueth it to all the members of his bodie Thirdly I set downe the captiuitie it selfe out of which wee were redeemed namely not the captiuitie of Egypt or Babylon nor out of the slauerie of the Turke Spaniard or any other earthly Tyrant whose thraldome might well be bitter but not long because our liues are short and grieuous to the bodie but extendeth not to the soule but Christ hath deliuered vs out of the bondage of sinne Sathan hell and death in which we should haue been enthralled and fearefully tormented for euer and euer not in bodie alone but in soule also § Sect. 2 Fourthly 1. Pet. 1.18 How Christ is said to haue bought vs with a price I shew the price which hee hath giuen for our redemption namely not siluer and gold or any corruptible thing but himself euen his bodie to be crucified and his bloud to bee shed that so his fathers iustice being satisfied and his wrath appeased wee might be set free out of the thraldome of our spirituall enemies But it may be demaunded how it can truly be said that Christ hath redeemed vs by paying the price of our redemption seeing the scriptures testifie that by his power hee hath forcibly deliuered vs out of the hands of our spirituall enemies So Heb. 2.14 it is said that Christ destroyed him who had the power of death that is the diuell And Col. 2.15 the Apostle sheweth that hee hath spoyled principalities and powers and hath led them openly and triumphed ouer them And Luk. 11.22 hee is compared to a valiant champion who hath thrust the strong man Sathan out of his possession by which it may appeare that our Sauiour hath not redeemed vs by giuing a price after a legall manner but by force and as it were by conquest I answere that Christ hath both paid the price of our redemption and also hath deliuered vs forcibly by his power for hee paid the price vnto God to whom hee offered the sacrifice of himselfe that it might be a full satisfaction for sinne and a sufficient price to redeeme vs out of the captiuitie of our spirituall enemies and to purchase the fauour of God and our heauenlie inheritance in his kingdome and therefore in respect of God the Father to whom our Sauiour offred himselfe hee is said to haue redeemed vs by giuing a ransome for vs. But when Gods iustice was fully satisfied Christ dealt not with our spirituall enemies by intreatie much lesse offred hee this price of our redemption to Sathan for if no sacrifice might lawfully bee offered vnto any saue God alone much more vnlawfull was it that this sacrifice of Christs bodie should be offred vnto the diuell but by his almightie power hee ouercame the power of darknesse vanquished Sathan subdued death and broke open the prison of the graue and so by strong hand set all Gods elect at libertie For after that the debt of our sinnes was discharged our ransome paid and the handwriting of ordinances cancelled and nailed vnto the crosse these our spirituall enemies had no iust interest vnto vs nor any thing to alledge why they should longer hold vs in their captiuitie but yet the strong man who had taken possession would not willingly lose it vnlesse hee were ouercome with a greater strength and therefore our Sauiour Christ hauing bought vs of his father and so become our true owner buckled with our spirituall enemies ouercame these principalities and powers triumphed gloriously ouer them and freed vs out of their tyrannicall iurisdiction But it may bee obiected that wee were captiues vnto Sathan and therefore the price of redemption was to be paied vnto him and not vnto God the father who held vs not in his captiuitie I answere that though Sathan held vs in his captiuitie yet not in his owne right for wee had not sinned against him to whom we were not bound to performe obedience nor were indebted vnto him but wee had sinned against God whose seruants wee were by right of creation and had infinitly runne into his debt which we were altogether vnable to pay and therefore like a iust iudge he condemned vs to the perpetuall prison of death and committed vs to the custodie of Sathan as vnto a iaylor to be kept in his bondage till we had satiffied for our sinnes and discharged our debt which being impossible to vs our Sauiour Christ hauing assumed our nature and become our suretie and mediator payed that we owed and suffered that which we had descrued and so fully satisfying his fathers iustice hath purchased our redemption so as now Sathan had no more anthoritie to retaine vs in his captiuitie then the iaylor hath of holding him in prison who by the iudge is released or the executioner of hanging him whom the iudge hath acquitted or pardoned And therefore tyrannically exercising still his iurisdiction our Sauiour by strong hand ouercame him and all the power of hell that so he might set vs at libertie whom his fathers iust sentence had acquitted and his mercie pardoned The last thing to be considered is the end of our redemption namely that we should no longer serue sinne and Sathan out of whose bondage wee are released but become the seruants of Christ who hath redeemed vs seruing him in holines and righteousnes all the daies of our liues that so glorifying him here on earth he may glorifie vs in heauen and make vs partakers of those euerlasting ioyes which by his death and bloodshed he hath purchased for vs. CHAP.
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
substance in the proper and speciall truth than in the common and generall and though in one place they do not so cleere the truth as they should yet they doe it in many other And therefore let not Sathan perswade vs to neglect the Scriptures because there are wants and imperfections in the translations for if we studie and meditate euen in the meanest and conforme and frame our liues according to that trueth which wee learne out of them wee shall attaine vnto euerlasting life and happinesse Men doe not vse to neglect their businesse because by reason of some cloude the sunne doth not shine vpon them in his full brightnesse for that light which they inioy is sufficient though not so gloriously bright as when it shineth in his full cleerenesse so we must not neglect the conforming of our selues to the Scriptures because we cannot see them shine in their own glorious brightnesse as they were penned by the inspiration of the holy Ghost in the originall language for as well may a painter expresse in his table with artificiall colours the glory of the Sunne as any man liuing can expresse that perfect beautie and diuine glory which shineth in the naturall phrase of holy Scriptures in a translation but rather wee are to inioy the benefit of this glorious shining Sunne of Gods word though the brightnesse bee as it were vayled and somewhat shadowed with the cloude of another language for notwithstanding through it they shine and afford vs such light as may be sufficient to guide and direct vs in the waies of holinesse and righteousnesse which will bring vs in the end to eternall glory and endlesse felicity CHAP. XXIII Sathans temptations taken from the euill liues of the Ministers answered § Sect. 1 ANd so much concerning the obiections which Sathan maketh against the Scriptures themselues That Sathan by disgracing the ministers seeketh to disgrace their ministerie also to the end hee may make men neglect to heare and reade them But if this will not preuaile then hee leaueth to disgrace the word it selfe and seeketh by discrediting the Ministers thereof to make them to contemne their Ministerie and to this ende hee vseth all his skill to draw them into some grosse and scandalous sinne and to neglect that doctrine themselues which they teach vnto others shewing in their liues and conuersations neither zeale of Gods glorie nor desire of their neighbors good and when he hath attained vnto his purpose in some he thinketh it a sufficient ground for the slaunder of all and a notable foundation whereupon he may builde a most pernitious temptation Art thou so foolish will he say as to thinke all Gospell which the ministers teach that all truth commeth from their mouthes that there is not a more easie way of attaining to euerlasting life then that which they shew vnto thee why do but looke vpon themselues and thoushalt finde their liues farre dissonant from their words that whilest they exhort thee to stricktnes they take their libertie whilest they disswade thee from taking thy pleasure affecting honors setting thy heart vpon riches themselues in the meane time are as voluptuous ambitious and couetous as any other and whilest they indeauour to make sinne to appeare vnto thee as blacke as hell themselues imbrace it with pleasure and delight as though it were the ioy of heauen Who therefore can imagine that they thinke as they speake or that they are perswaded that heauen gate is so straight and the way so troublesome and hard to finde as they goe about to perswade thee seeing themselues take the least paines in walking in this way which they prescribe vnto others Or if it be the truth which they teach then surely they are not worth the hearing who in their liues deny this truth which in their words they professe for what hope canst thou haue that it will be powerfull to worke grace in thee seeing it hath no power to worke it in themselues or that they can perswade thee to that holines to which themselues are not perswaded § Sect. 2 And thus doth Sathan seeke to keepe men from hearing of Gods word The answere to the former temptation that so being weakned and hungerstarued for want of this heauenly Manna he may vanquish them at the first onset and leade them captiue vnto all sinne and being still hudwinckt with the thicke vaile of ignorance he may leade them the direct way to hell and vtter destruction and therefore it behoueth euery one to arme themselues that so they may beate backe the violence of this temptation First therefore Ministers subiect to all humaine imperfection whereas he saith that the ministers speak not as they think because they do not as the speak we are to know for the answering of this temptation that ministers are subiect to the same corruptions and infirmities which are incident vnto other men and though they are called in the scriptures Angels in respect that they are Gods messengers to bring and publish the glad tidings of the Gospell yet are they not Angels in respect of their puritie and perfection but as they are flesh and blood subiect to all humane frailtie as they are borne in sinne and defiled with originall corruption so are they as prone as others to fall into al actuall transgressions if the Lord restraine them not Neither must we imagine that learning and knowledge doe indue men with sanctification and the sauing graces of Gods spirit for then we might attaine vnto them by our studie labour and industrie whereas the Scriptures teach vs that they are Gods free gifts which hee bestoweth on whom he will then it would follow that hee who is indued with most knowledge and learning should also haue most grace and sanctification whereas our owne experience teacheth vs that many of the greatest Doctors of the world spend their liues in all voluptuous pleasures and licentiousnesse What then doe these men teach one thing and beleeue another Surely it may be the case of many for faith commeth not by varietie of knowledge neither is it tied to learning but it is the free gift of God bestowed as well yea and as often also vpon the simple fisherman as vpon the learned Pharisie and therefore though they haue such great learning and knowledge that they are able to instruct others and defend the truth against all opposers yet may they be as hard hearted and full of infidelitie as the most ignorant and sottish in the world Shall then their hardnesse of heart and infidelitie moue vs to call the truth of God which they deliuer into question as though it were a matter doubtfull whether it is the word of God or no God forbid Nay let God be true and euerie man a liar For their owne consciences are conuinced of this truth though not perswaded and the Lord hath giuen them eies to see it though not hearts to beleeue it to the end that the praise of our saluation
The which may minister vnto euery penitent sinner most sweet consolation for when they see that God is angry by reason of their sins that he doth greeuously afflict them euen bring them as it were to the gates of hell this must not make the to cast of al hope to fal into vtter desperatiō but they must remember that these are not the Lords proper works but strange vnto him which he doth to this end that he may bring to passe his owne proper works which are agreeable to his nature that is that he may againe shew vnto vs the glorious beames of his louing coūtenance in more full brightnesse bring vs frō death to life frō affliction to ioy from the gates of hell to the kingdome of heauen According to that 1. Sam. 2.6 the Lord killeth maketh aliue he bringeth downe vnto hell and bringeth vp againe As therefore when we see carpenters pulling downe a ruinous building our minds do not rest there because we know that this they doe is not their proper worke but we goe further in our cogitation thinking of a new house which they will build in the place of the old for as much as wee know that it is not their proper worke to race downe but to build or to race downe that they may build so when wee see the Lord angry and inflicting corrections let vs not rest here but with the like foresight of mind let vs consider that he doth these his strange and improper works that afterwards he may do those which are proper and naturall that is that he afflicteth that he may bring the more true cōfort that he bringeth vs to the gates of hell to the end hee may rayse vs vp to bee partakers of the ioyes of heauen But let vs consider of some more testimonies of Gods infinite mercies As the Prophet Dauid likewise saith Psalm 103.8 that the Lord is full of compassion and mercy slow to anger and of great kindnesse and Psal 86.5 Thou Lord art good and mercifull and of great kindnesse vnto all them that call vpon thee So the prophet Ioel 2.13 testifieth of the Lorde that hee is gratious and mercifull slow to anger and of great kindnesse And the apostle saith that he is rich in mercie Eph. 2.4 and 2. Cor. 1.3 He calleth him the father of mercies and God of all cōfort § Sect. 4 Seeing then mercie is one of Gods attributes That God is delighted in exercising his mercie therefore it is also of his essence and being for there is not in Godes most perfect nature any qualities or accidentes but whatsoeuer is in God is God so that God is mercie it selfe and consequently to shew and excercise his mercie is to shew and exercise his owne nature Now wee know that naturall actions are not troublesome norirksome neither is the sunne troubled with giuing lighte nor the fire with giuing heate nor the tree with yeelding fruite nor the beast with nourishing his young nor man with receiuing nourishment and sleepe because it is their nature to be excercised in these actions and therefore seeing mercie is of Gods essence it is not painefull and troublesome to excercise it towardes all repentant sinners bee their sinnes neuer so many and hanious no more then it is troublesome to exercise his iustice in punishing of those who are obstinate and rebellious nay it is not onely not troublesome and painefull but also pleasant and delightfull for God to shewe mercie vnto all those who truely turne vnto him and contrariwise it should bee troublesome and irksome if I may so speake for God not to shew and exercise his nature and mercie towardes repentant sinners for as the eye is delighed with seeing and to bee restrayned there from is grieuous vnto it as the care is delighed with hearing and is much molested if it be stoped and as euerie part and facultie of the bodie and soule are delighted in excercising their seuerall actions and functions and are much vexed and cumbred if by any meanes they should bee hindred so is the Lord delighted and well pleased in shewing and excercising his owne nature and attributes as his power and prouidence in gouerning the world his iustice in punishing wicked obstinate and rebellious sinners and his mercy in pardoning and remitting the sinnes of those who are of an humble spirite and broken heart and are wearie of this intollerable burthen desiring nothing more then to bee eased and freed from it And not to thus excercise his nature and attributes woulde rather that I may speake after the manner of men bee vnto the Lord tedious and troublesome Of this pleasure and delight which the Lorde taketh in pardoning repentant sinners the Prophet Micha speaketh chap. 7.10.18 who saith he is a God like vnto thee that taketh away iniquitie and passeth by transgression of the remnant of his heritage he retaineth not his wrath for euer because mercie pleaseth him So the prophet Dauid Psal 147.11 saith that the Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much to haue an occasion offered of excercising his mercy and goodnesse towardes those who earnestly desiring it wait vpon him that they may bee made partakers of of it For the obiect of Gods mercy about which it is exercised is mans miserie and the action thereof is to pittie and helpe him out of his wretched and miserable estate and therefore if there were no miserie and wretchednesse and no sinne to be forgiuen there would be wanting that external obiect about which Gods mercy should be exercised and manifested to all the world And hence it is that the Lorde willingly permitted the fall of our first parentes to the ende that hee might make a way for the manifestation of his mercie in pardoning repentant sinners and his iustice in punishing the contemners of his grace And as the apostle saith Rom. 11.32 God hath shut vp all in vnbeleefe that hee might haue mercie on all that is to say on all the elect both Iewes and Gentiles Seeing therfore God delighteth himselfe in excercising manifesting his mercy to the praise of the glorie of his grace by pardōing forgiuing repentant sinners let not any who are grieuously laden grone for wearines vnder the heauie burthen of their sinnes feare to come vnto the Lorde and to implore his mercy for the forgiuenes of their sinnes though neuer so grieuous and manifould neither let them doubt least God will reiect their suite and refuse to receiue them into his grace and fauoure because of their great rebellions and vnworthinesse For although there were not as in truth there is not any thing to bee respected in vs sauing that wee are the creatures of God and worke of his handes yet the Lorde will haue compassion vpon vs euen for his owne sake because hee is exceedingly delighted in shewing mercy to all those who turne vnto him And this the Lord
who would not laugh at such ridiculous follie for therefore he should more earnestly desire and more thankfully accept of his friendes offred courtesie because himselfe is tyred pressed downe and altogether vnable to beare this intollerable waight but such and greater follie doe they commit who being pinched and oppressed with the heauie burthen of their sinnes doe through their infidelitie refuse the healpe of Christ offering himselfe to release and ease them vnder this pretēce because their burthen is ouer heauie for because to them it is intollerable therefore they should rather goe vnto Christ and ernestly desire to be eased and released seeing hee is not onely able for his power is omnipotent but also most willing for he hath most gratiously promised and freely offred his helpe That the price which Christ hath paid for our redemption farre exceedeth all our sinnes Moreouer we need not to doubt of the sufficiencie of the price which our Sauiour hath paid for our redemption for it is of infinite value and of more vertue and power to iustifie and saue then all the sinnes of the world to condemne and destroye so that though wee were the greatest sinners that euer liued yea though the waight of all sinne which euer in the world hath beene cōmitted did lie vpō vs yet the meritts of Christ and the price which hee paid for our redemption doe farre exceede them and if we come vnto him by a liuely faith resting vpon him alone for our saluation hee will surely ease vs of this intollerable burthen And therefore though the grieuousnesse of our sinnes shoulde increase our repentance yet they should not diminish our faith and assurance of pardon and forgiuenesse for though our debt were neuer so great our suerty Christ Iesus hath paid it to the vttermost farthing though our sinnes are neuer so many and grieuous our Sauiour hath borne them all vpon the crosse in his owne bodie and fully satisfying Gods iustice for thē 1. Pet. 2.24 hath freed and deliuered vs from this heauie burthen Though wee were neuer so deepely inthraled in the bondage of our spiritual enemies yet our almightie redeemer hath freed vs out of captiuitie hath paid a sufficient price for our raunsome and though we had no right or interest in the kingdome of heauen yet our sauiour hath dearely purchased it for vs by his precious death and bloudshed and therefore seeing in Christ we haue fully satisfied Gods iustice and fully merited the pardon of our sinnes seeing in him wee haue not onely paied our debt but also giuen a sufficient price for the purchasing of eternall happinesse wee neede not to make any doubt of the pardō of our sins and of possessing of our heauēly inheritance for the Lord cannot in iustice hold that from vs which of right appertaineth vnto vs nay we may assure our selues that though he could yet he would not for who can imagine that the Lord who of his bountious liberallitie giueth vnto vs more then wee can deserue or desire will keepe from vs that which of right appertayneth to vs that he for his own names sake without any respect of our works or worthinesse freely multiplieth his benefites vpon vs should with hould our rightfull inheritance in his heauenly kingdome from vs which our sauiour Christ hath purchased for vs by his pretious death bloudshed and therefore seeing wee haue vndoubted right to the pardon of our sins because Christ Iesus hath satisfied for them iust title to our heauenly inheritāce which our Sauiour hath purchased for vs with so deare and all-sufficient a price let vs in the name of Christ goe bouldly vnto the throne of grace desiring a generall acquittance of that debt which is alreadie paid nay let vs not feare to approach the throne of Gods seuere iustice and to claime our heauenly inheritance which Christ hath so dearly purchased § Sect. 4 Furthermore we are to consider that our sauiour and redeemer is so gratious and bountifull so rich in mercy That Christs power mercy and merites is more manifested by forgining greeuous sinners and so full of all power vertue and perfection that our sinnes should not discourage vs from comming vnto him for the more miserable wretched sinful we are the more fitt subiects we are whereupon he may exercise and shew the infinite riches of bounty mercy vertue and all sufficiencie If we were but a little soyled with sinne it were not so great a matter to make vs cleane but when wee are most filthily defiled and our polution is ingrayned in vs as it were with a scarlet die when our vncleane corruptiō sticks as fast to our soules as the Ethiopian blacknesse to their skins then is the vertue of the excellent lauer of Christs bloud sufficiently manifested when as he purgeth vs and maketh vs cleane washing away all our filthy corruptions and making our scarlet sinnes as white as snow Our sauiour Christ is our spiritual physitiō who can as easily cure desperate diseases euē the remediles consumptiō the dead apoplexie the filthy leprosie of the soule as some small maladie or little faintnes neither is he only able but also as willing to vndertake such desperate cures as the least infirmities because his skill will be the more manifest and his praise the more extolled for the more desperate the disease is the more it argueth his cūning who helpeth it and the more cōmendations he shal receaue who effecteth such a cure And therefore though our diseases are most daungerous desperate yet let vs resort to this our heauenly physitiō for the more desperate the cure is the more fitt occasion shall he haue of shewing his neuer failing skill and of aduancing his immortall praise He is our heauenly surgeon euen the good Samaritane which powreth the soueraigne oyle of his grace and the pretious baulme of his bloud into our woūded soules therfore the more greisly our wounds are the more praise and glory he getteth in curing them the more is the vertue of the soueraigne salue of his bloud manifested to all the world by healing of them Though therefore our soules are most filthy polluted yet if we come to Christ he will surely wash purge vs for to this purpose he suffered his precious water and bloud to issue out of his side that thereby as with a liuing and cleare streame issuing from a most pure fountaine he might cleanse vs from al our sins and wash away all our filthy corruptions though we are most desperatly sicke let vs come vnto our spirituall physition for he can cure the most remedilesse diseases as perfectly and as speedily as the most small infirmitie and faint weaknesse though our soules are wounded euen to the death with the deepe pearcing and deadly impoysoning sting of sinne yet let vs seeke helpe of this our heauenly surgeon who with the precious baulme of his bloud can as easily heale the most dangerous woūds as small
intollerable to my afflicted conscience I am filled with shame and confusion because by my former sinnes I haue dishonoured my gratious God and shal I continue more to dishonour him by doubting of and denying his mercy iustice and truth in his promises I haue heretofore with Iudas betrayed my Sauiour Christ vnto the death yea and with my sinnes I haue whipped mocked and crucified him and now hee hauing made full satisfaction for my sinnes and called me vnto him that he may ease me of this intollerable burchen should I with Iudas refuse to come desperately cast of al hope of mercie and become mine owne hangman be it farre from mee nay as I hate all other sinne so let me hate this aboue all the rest as being more hainous then al the rest as I desire to be eased and freed from the heauie burthen of other my wickednesse so I will with all my power resist Sathan when he seeketh to loade me with this loade of desperation as being farre more intollerable heretofore I haue dishonoured God by my sins but now I will giue him glorie in beleeuing and acknowledging his infinite mercie goodnesse iustice and truth in his promises and seeing by my sinnes I haue crucified the Lorde of life I will not ad hereunto this outragious wickednesse to trāple his pretious bloud vnder my filthie feete as a thing vnholy and of no worth neither will I through my vnbeleefe make it to be spilt in vaine but now with all care and conscience I will gather it vp as a most precious balme and with the hand of faith apply it to those greisly gashes and deepe woundes which sinne hath made in my soule and conscience and with this spirituall lauer I will washe my poluted soule till it bee throughly purged from all vncleanesse And seeing I haue depriued my soule of that inherent righteousnesse wherewith it was indued by creation now I will apply thereunto a farre more excellent righteousnesse by the hand of faith euen the righteousnesse of Iesus Christ God and man wherewith being adorned I may boldly offer my selfe into the presence of my heauēly father receiue the blessing of euerlasting happines § Sect. 6 Lastly we are to consider that as desperation is a sinne in it owne nature most grieuous That desperation is a sin most pernitious so also it is vnto our selues most pernitious for whereas other sinnes make vs worthy of the torments of hell and eternall condemnation this as it aboue al the rest intitleth vs vnto the right of this hellish inheritance so also it entreth vs into the most certaine and present possession thereof euen whilest we liue vpon the earth For what are the torments of a despairing conscience but the flashings of hell fire and what are their blasphemies which they vtter against God and their impatient cursinges of their accursed selues but the yelling cries of damned soules And therefore if we would not cast our selues into the iawes of hell if wee would not whilest we liue beginne to die an euerlasting death let vs in no case suffer our selues to bee plunged with the violence of Sathans tentations into this bottomelesse pitt of vtter desperation § Sect. 7 Yea will the afflicted soule say but how should I auoyde it That wee must hope against hope beleeue against beliefe seeing I am forcibly pressed into it with the intollerable waight of my sinnes and with the sense and apprehention of Gods fearefull wrath and displeasure feeling no comfort nor assurance that euer I shall receiue pardon to which I answere that yet in no case they are to despaire but to hope against hope and to beleeue against beliefe and as it were from the bottome of hell to cast vp the eye of faith into heauen laying hold of Gods mercies and Christs merites knowing that faith is of things not seene neither with the bodely eye nor with the eye of reason and that the Lord seemeth often to hate those whome in truth hee dearely loueth For so long as wee beleeue Gods promises and haue some hope that our sinnes are eyther pardoned or at least pardonable there is certaine comfort but when as all hope is cast of and that we reiect all Gods promises through vnbeliefe and fall into vtter desperation there nothing remaineth but most certaine destruction when sinne lieth vpon vs it no question exceedingly vexeth vs with the torments of conscience but if we despaire we presently in stead of obtaining ease cast our selues into the torments of hell the panges of conscience caused by the sense of the heauy burthen of sinne are a good meanes to bring vs to Christ that we may be eased of this burthen but despaire stayeth vs in the midway and vtterly debarreth vs from euer being partakers of Christ or any of his benefits And therefore though the burthen of sinne be neuer so irkesome and grieuous yet let vs be contented to beare it till we come vnto Christ for ease let vs beware in any case that we doe not faint through impatiencie and want of hope and so fall into desperation for so shall wee but increase the waight of our sinnes in exceeding measure which already we thinke an intollerable burthen and consequently our horrour of conscience so shall we bring our selues from a doubtfull or rather hopeful state to most certaine and present destruction so shall wee change our temporarie griefe for that which is euerlasting and the terrours of conscience for the torments of hell so shall that which wee most feare and flee presently ouertake and ouerwhelme vs for whilest in an horrible maner we feare the paines of hell we cast our selues into them by falling into vtter desperation as if a man for feare of death should cut his owne throate or for feare of hanging should drinke some deadly poyson whereby they are presently tormented with that which they fearefully abhorred and choose rather to bee oppressed with the euill they feared then any longer to indure the feare it selfe Which howsoeuer it may carry some shew of reason in vndergoing a momentany and temporarie death wherein oftentimes the feare is more intollerable then the paine feared yet it is extreame madnesse to plunge a mans selfe body and soule into the eternall torments of hell rather then for a time to indure the horrour thereof seeing this horrour and feare is but a small fleabiting in respect of those hellish punishments and as it were but a smoke of that eternall fire CHAP. XLVI Sathans tentations concerning smalnesse and weaknesse of faith answered § Sect. 1 ANd so much for answering those tētations There is no such perfect faith which is not assaulted with doubting wherby Sathan laboureth to perswade the afflicted Christians that they haue no faith wherewith if he cannot preuaile in the next place hee will tell them that their faith is so small if it be any at all so ouerwhelmed with doubting so vnfruitfull and so mixt with imperfections that it will
his resurrection there is a quickening power deriued into vs whereby wee are reuiued and raised vp from the death of sinne to holinesse and newnesse of life And of this mention is made Coloss 2.12.13 where it is said that as we are buried with Christ Col. 2.12.13 Rom. 6.4 so likewise wee are raised vp and quickened together with him and Rom. 6.4 the Apostle saith that we are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so wee also should walke in newnesse of life § Sect. 6 And this is the manner according to which God worketh sanctification in vs Of the ends of our sanctification now wee are briefly to speake of the other causes as they lie in order The materiall and formall causes of our sanctification may best be considered in the parts thereof The finall cause is two-fold Gods glorie which is the chiefe and principall cause of our sanctification and the eternal saluation of those who are sanctified which is subordinate to the other For the first that Gods glorie is the end of all our good actions and holy conuersation Matth. 5.16 it appeareth Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your father which is in heauen 1. Pet. 2.12 So 1. Pet. 2.12 Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation And the Apostle Paul willeth vs that we doe all things whatsoeuer to the glorie of God 1. Cor. 10.31 1. Cor. 10.31 For the other we are therefore sanctified that wee may be saued and also be assured of our saluation and this we may gather out of the Apostles words Tit. 3.5.7 where hee saith that God hath saued vs by the washing of the new birth and renuing of the holy Ghost Tit. 3.5.7 that we should be made heires of eternall life Neither can we euer inioy euerlasting happinesse vnlesse we be regenerate Ioh. 3.3 according to that Ioh. 3.3 Except a man be borne againe he cannot see the kingdome of God So the Apostle saith 1. Cor. 15.50 that flesh and bloud cannot inherit the kingdome of God neither doth corruption inherit vncorruption 1. Cor. 15.50 And Apoc. 21.27 it is said Apoc. 21.27 that no vncleane thing shall enter into Gods kingdome and therefore the Apostle Heb. 12.14 vseth this as an effectuall argument to mooue vs to embrace sanctification because without this holinesse no man shall see the Lord. Heb. 12.14 On the other side if wee bee regenerate and shew the fruites thereof in a holy conuersation by dying to sinne and rising againe to newnesse of life then may wee bee certainly assured of our saluation and therefore the Apostle willeth vs by these workes of holinesse to make our calling and election sure 2. Pet. 1.10 affirming that if wee doe these things wee shall neuer fall 2. Pet. 1.10 CHAP. II. Of the effects subiect obiect and time of our sanctification § Sect. 1 THe principall effects of our sanctification Of the effects of our sanctification are a detestation of our former sinnes in which wee haue taken our pleasure and delight and an hartie loue of righteousnesse and holinesse which before our regeneration were loathsome and vnpleasant vnto vs when notwithstanding our infirmities and often falles wee can say with the Apostle Paul that wee would faine doe that good we cannot and hate that euill which we doe and howsoeuer wee cannot performe perfect obedience to all Gods commandements yet we delight in the law of God in the inner man Rom. 7.15.19.22 Rom. 7.15.19.22 Secondly from these affections of louing good and hating euill there ariseth an earnest desire to embrace the one and flee the other and from this desire proceedeth a setled purpose of heart and a carefull endeuour to mortifie our flesh with the corruptions thereof and for the time to come to frame our liues according to the rule of Gods word the which purpose and endeuour is ioyned with the diligent vse of all good meanes wherby we may attaine vnto our desire Thirdly when as this desire and endeuour to leade a godly life is hindred by our spiritual enemies the flesh the world and the diuell there followeth in the man regenerate a spirituall combat wherein hee strugleth and striueth to withstand their temptations and to goe forward in his course of holy obedience And if hee preuaile and foyle his spirituall enemies then there followeth peace of conscience and ioy in the holy Ghost but if hee bee ouercome and led captiue vnto sinne through the violence of their temptations then doth hee not lie still and suffer sinne to raigne in him but hee seeketh to rise againe by vnfained repentance which is accompanied with these seuen fruites First a care to leaue that sin into which he is fallen Secondly 2. Cor. 7.11 an vtter condemning of himselfe for it Thirdly an holy anger against himselfe for his fall Fourthly a feare least againe he should fall into the same sinne Fiftly a desire euer after to please God Sixtly a zeale of the same Seuenthly reuenge vpon himselfe for his former offence And these are the effects of true sanctification which whosoeuer can finde in himselfe he may be assured that he is sanctified and shall be saued § Sect. 2 The subiect in which this worke of sanctification is wrought is all and euery one of Gods elect and them only Of the subiect of our sanctification neither is there any sanctified but those onely that are elected and shall be saued as appeareth Ephes 1.4 Neither is this worke begun in any one part of them alone but in all the parts powers and faculties of soule and bodie as appeareth 1. Thes 5.23 The God of peace sanctifie you throughout The minde is inlightned with the true knowledge of Gods will reuealed in his word Psal 119.18 Col. 1.9 Psal 119.11 Rom. 7.18 which before was blinded with ignorance The memorie is inabled to retaine those holy things which the vnderstanding conceiueth The will fleeth that which is euill and imbraceth that which is good The affections are purged from their corruptions and made seruiceable to holy reason The body also is sanctified 1. Cor. 3.16 and made a fit temple for the holy Ghost so that whereas heretofore the members thereof were the readie seruants of vnrighteousnesse vnto sinne Rom. 6.19 they are now become the seruants of righteousnesse vnto holinesse Lastly the actions and outward conuersation which heretofore were sinfull and scandalous are now holy and righteous seruing both for the aduancement of Gods glorie and the edification of our christian brethren In a word whosoeuer are truely sanctified they are also wholy sanctified that is as the Apostle speaketh sanctified throughout in
and prayest continually and beatest thy braines with daily care to the end that thou mayest attaine vnto some perfection in christianitie yet dost thou not see how little thou profitest by all thy labours seeing thy knowledge is still small thy faith weake thy charitie cold thy heart dull and hard thy good workes few and imperfect and all thy zealous resolutions easily hindred and quite ouerthrowne with euery small temptation Why then dost thou striue against the streame and vndertake a taske which is to thee not onely hard but euen impossible for doe what thou canst yet all will bee to little purpose seeing this worke is full of great difficulties thy selfe disabled with manifold corruptions and thy enemies which oppose against thee exceeding strong and mightie as thy selfe findest by lamentable experience and thy much laboring and little profiting doe clearely proue Cease therefore thy bootlesse trauaile and rather imbrace thy pleasing delights than turmoyle thy selfe with vaine labour § Sect. 2 For the answering of which temptation we are to know That the dislike of our dulnesse and backwardnesse is accepted of God that if we dislike our own dulnesse and backwardnes in profiting and growing forward in sanctification if we be truely sorrowfull and bewaile our great wants and imperfections and labour earnestly in the vse of the meanes whereby we may attaine vnto knowledge faith and all other sanctifying graces and also be enabled to bring forth the fruites of holy obedience then are we accepted of God and shall in the end most certainely obtaine our desire though yet we can see but small profit of all our labours neither shall all the power of our spirituall enemies so farre preuaile against vs as vtterly to hinder vs in this worke but that we shall vndoubtedly goe forward although not so speedely as we desire For this holy desire of profiting in godlinesse this indeauour and carefull vse of those meanes which are ordained by God for this purpose are not naturall but the worke of Gods spirit begun in vs and we are with the Apostle to be perswaded of this same thing Phil. 1.6 that he that hath begun this good worke in vs will performe it vntill the day of Iesus Christ Phil. 1.6 We are to assure our selues with the Prophet Dauid that the Lord will fulfill these holy desires of those that feare him Psal 145.19 Psal 145.19 We are vndoubtedly to beleeue that the Lord will not suffer vs to be tempted aboue our power 1. Cor. 10.13 but will giue a good issue with the temptation 1. Cor. 10.13 We are not to imagine that he will breake this brused reede nor quench this smoking flaxe seeing he hath promised the contrarie Matth. 12.20 Matth 12.20 And though this little graine of mustard seede for a time lie hidden in the earth and when it sprouteth vp springeth so slowly that wee cannot sensibly discerne the growing thereof yet in Gods good time being watred with the dew of his holy spirit it will become one of the greatest trees in the Lords garden For seeing the Lord hath giuen vs this grace not to be wanting in the vse of all good meanes we may most certainely assure our selues that the Lord for his part will not be wanting in giuing his blessing and graunting the assistance of his holy spirit which he hath promised to those that desire it Luk. 11.13 § Sect. 3 Secondly That Gods spirit dwelling in vs will in the end perfect this worke let vs consider that these small beginnings of grace and first fruites of the spirit are most vndoubted signes that he dwelleth in vs now wheresoeuer he dwelleth he sanctifieth his own lodging and is not idle till he haue effected this worke which he hath vndertaken and begun Though therefore this worke in regarde of thy slowe proceedings seeme hard yea euen impossible yet consider that that which is possible to man is impossible to God though thou seest many difficulties and mighty oppositions by thy powrefull enemies yet let not this discourage thee seeing the Lord who is with thee is almightie and therefore able to repell the violence of all opposers and to make the most heauie and pinching yoke light and easie Though in thy selfe thou art most weake and feeble Matth. 11.30 Eph. 6.10 Phil. 4.13 yet thou art strong in the power of Gods might and enabled to doe all things through the helpe of Christ which strengtheneth thee § Sect. 4 Thirdly let vs consider that as the Lord hath decreed our saluation and promised vnto vs eternall life so he hath also as certainly decreed and promised the meanes tending thereunto That the Lord hath as certainly decreed and promised our sanctification as our saluation which are the effects of his election and the forerunners of our saluation but one especiall effect of his election is our sanctification and the way to saluation is the path of righteousnesse and holinesse and therefore this is no lesse certainely assured vnto vs that we shall be sanctified and enabled to walke in this way of righteousnesse and holinesse then that we are elected and shall be saued Though then we are weake and vnstable 2. Tim. 2.19 yet the foundation of God remaineth euer sure though in regarde of our owne feeblenesse and manyfould imperfections the worke of sanctification seeme altogether impossible yet this should not moue vs to doubting nor discourage vs in our course seeing it hath not any ground vpon our owne strength but vpon Gods immutable decree and neuer failing promises Eph. 1.4 Ioh. 14.16.17 Ezech. 11.19 and 36.26 Ier. 31.33.34 Ioel. 2.28.29 When then our small progresse in true godlinesse caused through the violence of our corruptions and oppositions of our spirituall enemies discourageth vs making this worke of sanctification seeme impossible let vs cal to minde that the Lord hath as certainely decreed that we should be his saints here vpon earth as his saints in heauen that he hath most faithfully promised that he will direct vs with his holy spirit take away from vs our stonie hearts and giue vs fleshy hearts illuminate our blinde vnderstandings with true sauing knowledge indue vs with a liuely faith and with all other sanctifying graces enable vs to performe in some measure holy obedience to his heauenly will mortifying our corruptions and enabling vs to serue him in newnes of life all which gracious promises we are as vndoubtedly to beleeue as those which concerne either the remission of our sinnes or euerlasting happines And therefore though our owne dulnesse backwardnesse and little profiting in sanctification should worke in vs true sorrow yet this should not discourage vs doubting of the issue of all our labours but knowing that God is alike true in all his promises let vs setting aside all difficulties beleene against beliefe and vndoubtedly perswade our selues that the Lord will finish that good worke which hee hath begun in vs though as yet it hath but small