and foysted in by some cunning fellow after the things were come to passe The like obiections also he maketh against the rest of the Scriptures as that either there was not any such Moses or if he were that he was but some cunning fellow who writ of miracles and wonders neuer done to gaine credit to his law which he had published or if he wrote nothing but truth in his time yet we know not whether these books which goe vnder his name are perfect as he left them or depraued and corrupted hauing many things altred added detracted according to the pleasure of those who haue had the keeping of them And so also hee obiecteth against the other parts of holy Scriptures To this I answere that as it were great absurditie to call in question the writings of Cicero Seneca Plutarch and other Heathen men whether they were penned by any such men or no because the next age receiued them from the authors themselues and deliuered them to the next insuing and so by tradition from hand to hand they are come vnto vs so it is no lesse absurditie to call into question whether the scriptures were written by the Prophets and Apostles who liued in their seuerall times seeing the Church hath receiued them from time to time and deliuered them to their successors to this day Moreouer the law published by Moses was not in secret or in a corner before some few witnesses but in the presence of sixe hundred thousand men besides women and children and the strange miracles and workes of God full of wonder which hee wrought for the better confirmation of his law giuen were done and perfourmed in the presence of many thousands who made relation of them to their posteritie and they to theirs to this day Neither was it easie to be corrupted altred or changed seeing the lawgiuer did straightly charge all men that they should not adde detract or alter any thing vpon paine of present death in this world and euerlasting death in the life to come who therefore would incurre the danger of such fearfull punishment for the satisfying of his fruitlesse phantasie Moreouer this book of the law was safely kept in the Tabernacle and after in the Temple in the Arke which was placed in the holy of holiest and diuers authenticall copies written out of it for euery one of the twelue tribes which were euery Sabbaoth day read and expounded in their Sinagogues yea so familiar were these writings with the Iewes that they were written in their houses and vpon their garments so as it was not possible for any man to falsifie them but it would presently bee espied Yea will the tempter say but though they could not be depraued or corrupted yet they might at first bee inuented by some more subtill than the rest and so thrust vpon men vnder the authority of God himselfe as being the writings of his Prophets and Apostles To which I answere that there is no probabilitie of truth in this obiection for I would faine know in what age this man should write In the time of Moses how then could he write the historie of the Iudges who succeeded him In the time of the Iudges how then could he write the historie of the Kings What then could he write these things in the time of the Kings and so faine a relation of such things as went before why then it is necessarie that hee should haue liued in the time of the last Kings or els he could not haue penned their historie also but before this time there were many copies abroad of the Scriptures in diuers nations by reason that the Iewes were scattered abroad through their captiuitie where they as constantly professed their religion as in their owne countrey Besides if these writings had been fained in what age could they come to light but men diligently inquiring into them as being matters importing no lesse than their eternall saluation or condemnation would haue found them counterfeit For if they had been penned in the same age wherein the things were done who would haue beleeued them if they did not assuredly know that they contained nothing but certaine truth If in an after age who would haue straight subscribed vnto them vnlesse they had by tradition from their ancestors bin assured that such things were done in former times Furthermore it is not probable but that the Iewes would haue made mentiō of such an author if they had known him or if they had by some accident found them written in this forme it is not likely that they would haue been so simple as to haue built their faith so firmely vpon them that they would rather chuse to suffer all torments than be brought to denie any one part of them § Sect. 7 Lastly it is obiected that in the time of Antiochus That the books of holy Scripture perished not in the time of Antiochus the books of the Scriptures were by his tyrannie and extreame crueltie wholy abolished and these which we haue afterwards inuented by the Iewes to grace their religion To which I answere that this obiection is so sotrishly foolish that it sauoureth not of common sense much lesse of any force of reason for seeing now there were extant almost innumerable copies of the Scriptures what meanes could be inuented by with and rage vtterly to suppresse them especially seeing the Iewes made farre more precious account of them than of their liues so that for the profession of this truth they were content to suffer euen in this tyrants time cruell deaths Besides if they had been all destroyed and abolished in his time how came it to passe that presently after his death they were againe as it were pulled out of the ashes and reuiued Or how could others be put in their place seeing innumerable men liued before and after his persecution who had the sight and perusing of the same bookes before they were suppressed and afterwards againe when they came to light Lastly though it should be granted that all the bookes of holy Scriptures had bin vtterly defaced in al the dominions of Antiochus yet this were nothing for the tempters purpose for the Iewes were now scattered far and wide and had their Sinagogues and schooles in sundrie nations where he had no authoritie therfore though he had destroyed all the copies of the Scriptures in all places of his kingdome yet there were many in other places where hee bare no sway Neither were they now in the Hebrew tongue alone but also translated into the Greeke by the 70 Interpreters at the request of Ptolomey Philadelphus and the translation carefully kept in his Librarie long before the time of this Antiochus By al which it is more then manifest that the Scriptures are the same which were penned by the Prophets and holy men of God inspired with his diuine spirit confirmed with so many and wonderfull miracles and sealed with the bloud of innumerable Martyrs To this which hath
this inward fight within our selues we may be assured that Christ is come to dwell in our hearts by his holy spirit and consequently that we are the children of God and heires of euerlasting life for as many as receiue him to them he giues power to be the sonnes of God Ioh. 1.12 euen to them that beleeue in his name as it is Iohn 1.12 § Sect. 7 The seuenth signe of the childe of God is new obedience The seuenth signe is new obedience 1. Ioh. 2.5 when as he applies his heart to the keeping of Gods commanmaundements desiring and indeauouring to serue the Lord in holinesse and newnesse of life for if any man keepeth Gods word in him is the loue of God perfect in deede and hereby we know that we are in him as it is 1. Iohn 2.5 And whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him neither hath knowne him chap. 3. v. 6.10 as it is chap. 3. ver 6. So vers 10. In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God c. So that our new obedience is a signe of the child of God and the neglect thereof a marke of the child of darknesse But wee are not to vnderstand this of that exact obedience which is required in the Law for thereby none liuing can haue any assurance of their election and saluation but rather of reprobation and damnation but it is to be vnderstood of an euangelicall obedience which consisteth in an holie desire and earnest endeuour of keeping all Gods commandements with which the children of God are so wholy possessed that after their true conuersion it is impossible that they should fall into any knowne sinne with full consent of will and with their whole hearts And this is the obedience which the Gospell requireth and of which the Apostle speaketh and thus wee neuer sinne but keepe all Gods commandements namely in respect of our desire and earnest endeuour This is that righteousnesse which is accepted as though it were perfect before God who spareth vs as a man spares his sonne whom hee tenderly loueth Mal. 3.17 as hee professeth Mal. 3.17 and therefore measureth our obedience not according to our actions but according to our offections and accepteth of the will for the deed as before I haue shewed § Sect. 8 But yet that we may not deceiue our selues with a counterfeite shew The properties of true obedience first that it must be totall and entire wee are to know that this euangelicall obedience hath these properties first it must be totall and that both in respect of the subiect and of the obiect that is wee must not share our selues betweene God and the world giuing one the tongue the other the heart one our outward actions and the other our inward affections but we must perfourme our obedience with our whole hearts yea with the whole man bodie soule and spirit for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole bodie soule And therfore though all our obedience sauour of the flesh and is mingled with manifold imperfections yet it doth proceede from the whole man bodie and soule because regeneration from which it proceedeth is not of any part alone but of the whole man So also it must be totall in respect of the obiect for it is not sufficient that with Herod we obserue many things if we nourish willingly any one sinne taking therein pleasure and delight but wee must desire and endeuour to forsake all our sinnes and to performe obedience vnto all Gods commandements for if we nourish one sinne in our hearts it will open a doore to let in more when wee are tempted vnto them as wee may see in the example of Herod and Iudas the one harbouring incest the other couetousnesse if we neglect willingly obedience to one precept of Gods law it wil so harden our harts and seare our consciences that soone after we shall neglect all If therefore we would haue our obedience acceptable vnto God we must with the Prophet Dauid Psal 119.6 haue respect vnto all Gods commandements Psal 119.6 Iam. 2.10 The second propertie that it must be perpetuall and constant for he that faileth in one is guiltie of all as it is Iam. 2.10 Secondly this obedience must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues for we are not to iudge of our selues or others by one or two or many actions whether they be good or euil but by the whole tenour and course of our liues so that he who in this respect is holie and righteous hee is so accepted before God notwithstanding his many falles and great infirmities he that in the course of his life is wicked and prophane is so esteemed of God although hee seeme to himselfe and others religious by fits and perfourmeth many excellent duties and good workes It is therefore not sufficient that we begin in the spirit Galat. 3.3 if we end in the flesh Gal. 3.3 It is not sufficient to professe and practise godlinesse in our youth if wee breake off in our age it is not enough that we enter into the Christian race and runne well in the beginning if wee stand still in the midst or before we come to the goale Matth. 24.13 Luk. 9.62 for he only that endureth to the end shall be saued as it is Matth. 24.13 As for him that laieth his hand on the plough and looketh backe hee is not fit for Gods kingdome as our Sauiour affirmeth Luk. 9.62 The third propertie that it must be grounded on Gods word and referred to his glorie Lastly our obedience must be grounded vpon Gods word and therefore perfourmed because the Lord hath enioyned such duties vnto vs it must proceed from faith which first purifieth the heart and then worketh by loue it must not bee done for any worldly respect but of a conscionable care of perfourming our duties and in a feruent zeale of Gods glorie which is magnified when as our lights shine before men which zeale will make vs goe forward in our course of godlinesse through euill report 2. Cor. 6.8 and good report honour and dishonour And if our obedience spring from these fountaines and be referred to this end that God thereby may bee glorified then will we make no lesse conscience of secret than of open sinnes then will wee be no lesse readie to serue God in the duties of pietie and righteousnesse when there is no witnesse of our actions than if all the world should looke vpon vs then will we be as fearefull to offend God in the breach of any of his commandements in our secret chambers in the darke night as in the
Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect § Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ § Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his
as if he should come to a man who hath endured much and tedious sicknesse and should say vnto him thou diddest imagine thy selfe awhile agoe very beautifull and exceeding strong but thou wast much deceiued for if thou lookest in a glasse thou shalt presently perceaue that thou art leane pale and deformed and if thou makest triall of thy strength thou shalt finde that it is scarce sufficient to sustaine the waight of thine owne body Now who would not deride such fond reasoning who could not easily answere that iudgement is not to be taken of the beautie and strength of the bodie in the time of sicknes but in the time of health but this is the very like case and thus sottishly doth Sathan conclude or rather delude Gods children in the time of temptation for he sayeth thus vnto them thou diddest perswade thy selfe that thou art the childe of God and in his loue and fauour that thou art indued with faith patience and other graces and daily increasest in them but now thou art come to the triall it proueth farre otherwise for thy faith is turned into doubting or infidelitie and thy patience to impatiencie and therefore there is no likelyhoode that thou art beloued of God for then thou wouldest profit by afflictions and increase in grace and strength whereas thou bewrayest nothing but thy manifould corruptions But we are to know that we are not to iudge of our grace and strength in the time of temptation and of the spirituall conflict when as our soules are grieuously sicke with the sense of sinne and apprehension of Gods heauie displeasure incurred thereby when as the fire of Gods spirit is couered with the ashes of our corruptions and the fruites and graces thereof nipped with the coulde winter and boysterous blasts of temptations but we are to looke into our selues when the fit is past and the conflict ended and then shall we finde our patience by experience of Gods loue confirmed our faith renewed all other graces strengthened and increased and then shall we clearâ—â—y discerne the bright beames of Gods loue and fauour shining vpon vs when the cloudes of temptation are past away which did hide them from vs. § Sect. 8 That Gods deaâ—â— children in gâ—eiuous temptations shew impatiencie and vtter someâ—â—â—â— inconsiderate speeches But if in the time of triall and temptation we iudge according to our present sense and feeling we must needes be deceiued for it cannot be denied but that euen the deare children of God who haue receiued a great measure of grace when the hand of God is vpon them doe doubt of his loue and fauour and when they are grieuously afflicted doe bewray their corruption and shew their impatience by vttering inconsiderate speeches for while we continue in this life we haue the reliques of sinne hanging on vs and we are partly flesh and partly spirit yea the flesh is the stronger part and therefore it is no maruaile if the flesh being pinched in the time of temptation doth complaine and being launced deepely with the rasor of sharpe afflictions doth cry out for paine complaining of the Surgeon that he dealeth too rigorously with him And if men through bodily sicknes haue their iudgements blinded their vnderstanding dasled and misled their memorie ouerthrowne so that they can put no difference betweene their friends and their enemies but euen raile vpon those whom in the time of their health they dearely loued and thinke none so much their enemie as their physition rauing and inconsiderately speaking they know not what what wonder is it if the like effects follow the sicknesse of the soule when it is as it were set vpon the racke pressed with the burthen of sinne and tormented with the apprehension of Gods anger considering that these kinde of afflictions are faire more grieous and without comparison more intollerable Pro. 28.14 for a man may sustaine his infirmities but a wounded spirit who can beare as it is Pro. 28.14 What meruaile then is it if they take God for their enemie when they feele his sharpe medicines though in truth he be their louing Phisition who by this meanes cureth them of their diseases of sinne and corruption what wonder is it if they vtter rauing speeches when the sense of paine presseth them so sore how is it possible but that they should doubt of Gods gracious loue and fauour when as they presently taste of nothing but his rigor and iustice § Sect. 9 Example to cleere the former point Iam. 5.11 We must not therefore iudge of our state while the crosse is vpon vs for so should we condemne the generation of the iust to be most wicked then should we imagine those who haue excelled in patience to be most wayward and impatience Looke vpon Job who is renowned for patience and you shall sinde that while the hand of God was vpon him he bewrayeth the corruption of the flesh and sheweth notable impatiencie cussing the day of his natiuitie and wishing that he had neuer been borne or else that he had presently after his birth been swallowed vp in the lawes of death Iob. 3 6.8.9.10 Iob. 3. So chap. 6.8.9 he thus crieth out like a man vtterly desperat O that I might haue my desire and that God would graunt me the thing that I lung for 9. That is that God would destroy me that he would let his hand goe and cut me off 10. Then should I yet haue some comfort though I burne with sorrow let him not spare c. Where Iob seemeth to deale with God as a condemned malefactor with a iust seuere iudge who seeing the anger of the iudge incensed against him for his crime hath no hope that he can by intreatie and perswasions mooue him to reuoke his sentence of death and therefore onely desireth a mitigation of the tortures and that he may quickly be dispatched and ridde out of his paine nam misericordae genus est citò occidere it is a kinde of mercie to be speedie in execution So Iob hauing no hope to be freed from his miseries desireth onely this fauour at Gods hands that he would not as it were corment him peece meale but make a quicke dispatch of him by laying on a greater waight of afflictions till by their vnsupportable burthen the breath were pressed out of his body And chap. 10.18 Iob. 10.18 Wherefore hast thou brought me out of the wombe Oh that I had perished and that none eye had seene me 19. And that I were as I had not been but brought from the wombe to the graue Looke vpon the Prophet Dauid who was a man according to Gods owne heart endued with a stedfast faith and constant patience and you shall perceiue that Gods loue and the graces of Gods spirit in him were so shadowed with the grieuousnesse of his present afflictions that he could not discerne them For he complaineth like a man vtterly cast off and reiected of God Psal 88.14 Lord
extraordinarie blessing of God wee may goe with Elias fortie daies in the strength of one meale yet if we feede no oftner when the Lord graunteth vnto vs plentifull prouision of the spirituall foode our soules will be hungerstarued Neither let our often receiuing of this heauenly nourishment cause vs with the vnthankfull Israelits to loath it or like wayward children or impacient sicke patients spit it out of our mouthes againe for if our appetites be thus cloyed through a surfet of satietie surely we are to feare least the Lord who is a cunning physition will prescribe vs a long fast till we haue recouered our stomackes as he threatneth Amos 8.11 I will send a famine in the land Amos. 8.11 not a famine of bread nor a thirst of water but of hearing the word of the Lord. And then we shall wander from sea to sea and from the North euen to the East shall we runne to and fro to seeke the word of the Lord and shall not finde it § Sect. 6 Lastly That we should often heare though we had sufficient knowledge though it should be graunted that we had attained vnto such a measure of knowledge that we should neede no more yet are there many reasons why we should continually heare Gods word with as great diligence as euer we did for the end of our hearing is not onely to know but also to practise not only to informe our iudgements but also to reforme our affections not onely to beget the graces of Gods spirit in vs but also to nourish and increase them not onely to teach vs what we should doe but also to stirre vs vp to the doing thereof and the word of God is not onely a light for our feete to shew vs the way but also a pricke in our sides to make vs goe in the way and a bridle in our mouthes to keepe vs from wandering it is not onely profitable to teach but to improue to correct and instruct in righteousnes That the man of God may be absolute being made perfect vnto all good workes 2. Tim. 3.16 as it is 2. Tim. 3.16 it is not onely profitable for doctrine but for edification exhortation and consolation as appeareth 1. Cor. 14.3 And therefore it is not sufficient to come once or twice to the assemblies of Gods saints 1. Cor. 14.3 but we must aboue all things desire with the prophet Dauid that we may dwell in the house of the Lord all the daies of our life Psal 27.4 to behold the beautie of the Lord and to visit his temple Psal 27.4 For though our knowledge be neuer so great yet so long as we haue any sinne hanging on or any grace imperfect in vs we had neede to be continuall hearers of Gods word for the suppressing of the one and perfecting of the other CHAP. XIX Sathans temptation whereby hee perswadeth men that the Scriptures are not Gods word answered § Sect. 1 THe second temptation which Sathan suggesteth into mens mindes The temptation to the end he may moue them to neglect the hearing of Gods word or though they doe heare it to reiect it through vnbeliefe he thus frameth What folly is it to take such paines in hearing the scripture and what madnes is it so stedfastly to beleeue it seeing thou knowest not whether it be Gods word or the subtill deuise of mans braine to keepe the people in awe and to restraine them from such secret faults as other humane lawes ratified and confirmed with temporall and outward punishments and rewards cannot keepe them from because the lawes of princes cannot no more than the lawgiuers themselues either fore see preuent or punish any faults and offences which are not open and manifest why shouldest thou thereby be moued to forsake thy delightfull sinnes and to imbrace vnpleasant godlines to abandon thy pleasures and to vndertake an austere and strict course of life seeing thou knowest not whether the scriptures be true or false the word of the euerlasting God or the inuention of mortall man The ansvvere that all religion dependeth vpon the authoritie of the Scriptures Against which temptation it behoueth euery man most carefully to arme himselfe as vndermining the very foundation of all true religion for take away the authoritie of the scriptures and you shall open a wide dore to all carnall worldlines beastly epicurisme and diuelish atheisme they being the onely true rule of vertue whereby we are directed to chuse the good and refuse the euill the scepter of God whereby he ruleth all the subiects of his kingdome which being reiected we giue ouer our selues to be ruled by the diuell and the lusts of our owne flesh the light of our eyes without which wee are blind and walke in darkenes the foode of our soules which being taken away they languish in all spirituall graces and fall into miserable death and destruction and the sworde of the spirit whereby wee defend our selues and beate backe our spirituall enemies which being plucked out of our hand we are easily vanquished and led captiue vnto all sinne and wickednes § Sect. 2 Reasons to proue that the scripture was indited by Gods spirit 1. The antiquitie of the scriptures And that we may be the better prouided against this temptation let vs propound some reasons whereby gainesayers may be conuinced and Gods children perswaded of the truth and authoritie of the scripture The first argument to proue the scriptures to be written by the motion and reuelation of Gods spirit is the antiquitie thereof for whatsoeuer religion is most auncient that proceedeth from God but the religion contained in the scriptures is of all other most auncient and therefore God was the author thereof The first part of this reason is cleere and manifest for seeing man was created for Gods glorie to the end he should worship and serue him and could not performe acceptable worship and seruice vnto God vnlesse he reuealed his wil vnto him therfore that man might attaine vnto the end of his creation it was necessarie that the Lord should from the beginning reueale vnto him his true religion whereby he might know how to worship and serue him according to his will And consequently the first and most auncient religion is the true religion which proceeded from God and all other are false and counterfait which are disagreeing and repugnant hereunto seeing Gods will is one and the same constant and immutable The second part of this reason namely that the religion deliuered in the scriptures is of all others most auncient is of vndoubted truth for it is within a few daies as auncient as the world it selfe taking it beginning from mans creation and so continuing in a constant and vnchangeable course vnto this day Now all other religions are but new and vpstart in comparison hereof taking their beginnings diuers thousand yeares since the creation yea euen the Gods themselues which they worship which intruth were men like themselues
and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
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
your hearts he doth not giue vs respite till to morrow now God calleth and inuiteth vs to to come vnto him now he knocketh at the dore of our harts desiring to enter that he may dwell in vs by his holy spirit and if we refuse to let him enter how know we whether he will euer knocke againe if he doe not what gainest thou but the pleasures of sinne for a season and in the end eternall death and what loosest thou no lesse a thing then euerlasting life and an eternal waight of glory in Gods kingdome well yet Christ knocketh at the dore of our hearts and if we will open he wil be our guest and suppe with vs bringing his cheere with him Apoc. 3.20 euen an heauenly banquet of all his spirituall graces but if wee rudely shut the dores against him what hope can we haue that he will come againe when he findeth such rude and vnciuill entertainement and then what will follow but that eyther wee shall neuer seeke after him and then our case wil be most miserable Cant. 5. or with his spouse in the Canticles we shall long seeke him but not find him without great difficultie yea perhaps wee may seeke him as Esau sought his blessing with teares and neuer find him CHAP. XXVIII Of the fourth motiue taken from difficultie of repenting caused by delayes § Sect. I That the lōger we defer repentance the more hardly we shal repent THe fourth motiue to perswade vs to speedy repentance and turning vnto God is that the longer we deferre it the harder wee shall find it for the difficultie thereof wil be much increased by delay 1. Because sinne will growe customable and our selues also who are vnfit today will be more vnfit to morrow the reasons hereof are many first because by continuall sinning wee get a custome and habite of sinning and if a custome which is but affected be hardly left what shall we say of a custome which is confirmed by nature or what is nature strengthened by custome who knoweth not that the drunkard is more easily reclaimed frō his drunkennesse when he first falleth to this vice then when he hath long liued in it that the swearer the longer hee vseth and inureth his tongue to swearing the more hardly can hee forbeare it and the couetous man as he increaseth in yeeres increaseth also in couetousnesse and the like may be sayd of all other vices Neyther neede this seeme strange vnto vs seeing it is a thing apparent in reason and in experience for the longer the disease hath possessed the body the more hardly it is cured and therfore that counsaile is good Venienti occurrite morbo preuent the disease before it hath seased on thee or presently after it hath taken place remoue it The longer the sore is neglected the more it festreth the greater difficultie there is to heale it the lōger the tree groweth the deeper root it taketh and the more harde it is to pull it vpp the enemie is more easily kept from scaling the walls then beaten backe when he is entred into the middest of the citie so it is with sins and vices facilius repelluntur quam expelluntur they are more easily kept from entrance then beaten out as therfore you would condemne him of extreame folly who would not regard his sickenesse till it had ouerthrowne nature and then thinke to cure it or who would neglect to applie any salue to a greisly wound till it were festred and then thinke the better to heale it or that should assay to pull vp a young plant and being vnable should deferre it till it were growne to a great tree thinking then more easily to plucke it vp by the rootes or that would let the enemie quietly enter into the citie with a purpose then to expell him with more facilitie and lesse losse so alike nay much more foolish is hee who finding it nowe a hard matter to turne vnto God and to forsake his sinnes deferreth it for many yeares togither till the corruptition of nature haue receiued double strength by long custōe imagining that then hee can very easily attaine vnto his purpose let vs therefore breake of our sinnes by vnfained repentance and take heed of confirming our naturall corruptions by long custome August for as one sayth Dum consuetudini non resistitur fit necessitas whilst custome is not broken it becommeth necessitie and as another Basil Sicut non potest aliquis dediscere maternam linguam sic vix longam peccati consuetudinem as a man cannot easily forget his mother tongue so neither can he leaue customable sinne So it is said Iob 20.11 that the wicked mans bones are full of the sinnes of his youth and that they shall lie downe with him in the dust whereby it is implied that as diseases after they are entred into the marrow bones are incurable in so much as they goe with mē to their graues so sinnes and vices which are the sicknesses of the soule hauing seased and taken fast hold of a man by long and continuall custome from his youth will most hardly leaue him in his age but will hang fast on till the day of his death And hence it is that the Lord by his Prophet doth note it to bee a thing impossible in respect of humaine power to leaue those sinnes which are customablely commited Ier. 1323. Can the blacke more change his skin or the leopard his spotts then may yee also doe good that are accustomed to doe euill and therefore if euer we meane to leaue our sinnes to turne vnto God it is best to beginne before the corruptions of nature bee confirmed by custome § Sect. 3 Secondly while wee liue in our sinnes wee continue in Sathans thraldome and he hath full possession of vs 2. Because Sathan will more hardly be cast out of his possession when he hath long held it which possession the longer he holdeth the more hardly will he be cast out for as those who haue a long time quietly inioyed their houses and lands though their title be but weake yet are more hardly dispossessed then if at their first entrance their right had bene called into questiō both because long custome hath in it the nature of a law and the parties themselues will bee more earnest in vsing all meanes to retaine their possessions which they haue long held time hauing worne out al doubting of their right so sathan is more hardly thrust out of his possession when he hath long kept it because his long houlding of vs in his thraldom maketh him imagine that he hath right to hould vs still and hee is most earnest in vsing all his strength and pollicie to hould that which he hath already gotten and long kept in his possession We know that when a souldier in fight hath taken another captiue at first he vseth al meanes to breake from him as hauing better opportunitie when they are
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
enemies who labour to hinder our saluation for he is omnipotent and mighty to saue Esa 63.1 as it is Esa 63.1 And though through our frailety and weakenesse we might continually bee vanquished and drawne from God yet now there is no doubt hereof seeing we doe not stand in our owne strength 1. Pet. 1.5 but are kept by the power of God through faith vnto saluation as it is 1. Pet. 1.5 though in our selues wee are impotent and feeble yet we are strong in the Lord and in the power of his might and being armed with the armour of God Eph. 6.10 11. we are inabled to stand against the assaults of the diuell as the Apostle speaketh Ephes 6.10 11. Though wee are of little force in regard of our owne strength and able to doe nothing yet are we able to doe all things through the helpe of Christ which strengthneth vs as it is Philip. 4.13 though we be weake in faith Phil. 4.13 and vnable to stand yet being the seruants of God we shall be established for God is able to make vs stand Rom. 14.4 In a word Rom. 14.4 though our spirituall enemies are stronger than we yet shall they not bee able to plucke vs from Christ For the father which gaue vs to him is greater than all Ioh. 10.28 29. and none is able to take vs out of the fathers hand as our Sauiour reasoneth Iohn 10.28 29. And therefore when we are discouraged and ready to faint in the sight and sense of our owne weakenesse and our enemies mighty power let vs comfort our selues in the Lord saying with the Apostle I knowe whom I haue beleeued 2. Tim. 1.12 and I am perswaded he is able to keepe that which I haue committed to him against that day as it is 2. Tim. 1.12 § Sect. 2 The fifth reason is grounded vpon Gods truth and fidelitie The fifth reason groundad on Gods truth in his couenant Apoc. 1.5 2. Cor. 1.20 Luke 16.17 which is so infallible that whatsoeuer hee hath spoken promised or couenanted that he will most certainely performe for God is a faithfull and true witnesse Apoc. 1.5 and all his promises in Christ are Yea and Amen 2. Corinth 1.20 So that it is more easie that heauen and earth should passe away than that one title of Gods word should fall vnaccomplished Luke 16.17 But the Lord in his word hath assured all that beleeue that hee will vpholde them and preserue them vnto euerlasting life against all the furie of their enemies as may appeare both by his couenant which he hath made with his Church in generall and also by particular promises made to all the faithfull Concerning the first the Lord maketh this couenant with his Church Esa 59.21 I will saith hee make this my couenant with them Esa 59.21 my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seed saith the Lord from henceforth euen for euer If therefore Gods spirit neuer departeth from them and they for euer confesse and professe his word and truth then certainely they can neuer fall away nor loose their heauenly inheritance For Rom. 8.11 if the spirit of him that raised vp Iesus from the dead dwell in vs hee shall also quicken our mortall bodies because his spirit dwelleth in vs as it is Rom. 8.11 Rom. 8 11.14.â—7 And as many as are led by the spirit of God they are the sonnes of God vers 14. And if we be children we are also heyres c. vers 17. So Ierem. 32.38 I will bee their God and they shall be my people â—er 32.38 39 â—0 Vers 39. And I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them 40. And I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me c. If therefore the Church and people of God shall feare him for euer if his couenant be euerlasting if he will neuer depart from them nor they from him then certainely there is no doubt of their perseuerance â—er 31.31.32 And chapter 31.31.32 The Lord saith that he will make a new couenant with his Church not according to the couenant which he made with their fathers 33. But this shall be the couenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawe in their inward parts and write it in their hearts and will be their God and they shall be my people c. And I will forgiue their iniquitie and I will remember their sinnes no more In which words the Lord couenanteth that his law should euer remaine so deepely ingrauen in their hearts that nothing should blot it out that they should continually meditate and delight themselues therein Rom. 2.15 2. Cor. 3.2 for thus this phrase of writing in the heart is vsually taken in the Scriptures So likewise he assureth them of the perpetuall pardon of their sinnes so that their sinnes should neuer make frustrate that couenant which he had made with them Hos 2.19.20 So Hos 2.19 And I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnesse and in indgement and in mercy and compassion 20. I Will marrie thee vnto me in faithfulnesse and thou shall knowe the Lord. If therefore the Church of God shall bee married vnto him for euer in righteousnesse and faithfulnesse and in mercy and compassion then can neither their faith and righteousnesse towards God nor his mercy and compassion towards them fayle but both shall continue vnto the end Seeing then the couenant which is betweene God and vs doth assure vs of the continuance of his loue and mercy and of our perseuerance in his feare and holy obedience we neede not to doubt either of the ceasing of his loue or our falling away For though the mountaines remoue and the hils fall downe yet shall not his mercie depart from his children neither shall the couenant of his peace fall away As the Lord himselfe protesteth Esa 54.10 Esa 54.10 § Sect. 3 And thus haue I proued the certaintie of our perseuerance An obiection taken from our faltinesse answered by the couenant of grace which God hath made with his Church for whatsoeuer the Lord promiseth to the whole body of the Church that he also promiseth to euery particular member thereof seeing the whole containeth all his parts so that whatsoeuer belongeth to the whole body that also belongeth to all the members But it may be obiected that howsoeuer this couenant on Gods part is firme and eternall yet by our fault and transgression it may